Dhammapada

Treasury of Truth
The Dhammapada - Text Version

Ven. Weragoda Sarada Thero
E-mail: bdea@buddhanet.net
Web site: www.buddhanet.net
Buddha Dharma Education Association Inc.

reasury
of
ruth
Illustrated
Dhammapada
Man who achieved a great victory
One of the first scholars to begin the work of

translating the Pali Literature into English, was
the son of a well-known clergyman.
His object in undertaking the work was to prove
the superiority of Christianity over
Buddhism. He failed in this task but he achieved
a greater victory than he expected.
He became a Buddhist. We must never forget the
happy chance which prompted him to undertake
this work and thereby make the precious Dhamma
available to thousands in the West. The name of
this great scholar was Dr. Rhys Davids.
Ven. A. Mahinda, “Blueprint of Happiness”
Table of Contents
Man who achieved a great victory ................................................ 3
Table of Contents ...................................................................... 5

The Pali Alphabet .................................................................... 43
Pronunciation of Letters . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 43
Acknowledgement .................................................................... 44
Dedication .............................................................................. 50
Introduction ........................................................................... 52
Foreword ............................................................................... 54
Kàlàma Sutta (Pàli) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 56
Kàlàma Sutta (Translation) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 57
Chapter 1
Yamaka Vagga Twin Verses
Suffering Follows The Evil-Doer
1 (1) The Story of the Monk Cakkhupàla (Verse 1) . . . . . . . . . . . . . . . . . . . . . . . . 59
Happiness Follows The Doer Of Good

1 (2) The Story of Maññakuõdali (Verse 2) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 62
Uncontrolled Hatred Leads To Harm Overcoming Anger

1 (3) (4) The Story of Monk Tissa (Verses 3 & 4) . . . . . . . . . . . . . . . . . . . . . . . . . . . 65
5
Hatred Is Overcome Only By Non-Hatred
1 (4) The Story of Kàliyakkhinã (Verse 5) .................................... 70
Recollection Of Death Brings Peace

1 (5) The Story of K osambi Monks (Verse 6) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 73
Sloth Defeats Spirituality Spiritual Strength Is Undefeatable

1 (6) The Story of Monk Mahàkàla (Verses 7 & 8) ........................ 76
Those Who Do Not Deserve The Stained Robe

The Virtuous Deserve The Stained Robe
1 (7) The Story of Devadatta (Verses 9 & 10) .............................. 82
False Values Bar Spiritual Progress Truth Enlightens

1 (8) The Story of Monk Sàriputta (Verses 11 & 12) . . . . . . . . . . . . . . . . . . . . . . 88
Lust Penetrates Untrained Mind

The Disciplined Mind Keeps Lust Away
1 (9) The Story of Monk Nanda (Verses 13 & 14) .......................... 93
Sorrow Springs From Evil Deeds

1 (10) The Story of Cundasåkarika (Verse 15) .............................. 99
Good Deeds Bring Happiness

1 (11) The Story of Dhammika Upàsaka (Verse 16) . . . . . . . . . . . . . . . . . . . . . . . 102
Evil Action Leads To Torment

1 (12) The Story of Devadatta (Verse 17) .................................. 105
Virtuous Deeds Make One Rejoice

1 (13) The Story of Sumanàdevi (Verse 18) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 108
6
Fruits Of Religious Life Through Practice
Practice Ensures Fulfilment
1 (14) The Story of Two Friends (Verses 19 & 20) ....................... 111
Chapter 2
Appamàda Vagga Heedfulness
Freedom Is Difficult
2 (1) The Story of Sàmàvati (Verses 21, 22 & 23) ........................ 117
Glory Of The Mindful Increases

2 (2) The Story of Kumbhagh osaka, the Banker (Verse 24) ........... 125
Island Against Floods

2 (3) The Story of Cålapanthaka (Verse 25) ............................... 128
Treasured Mindfulness Meditation Leads To Bliss

2 (4) The Story of Bàla Nakkhatta Festival (Verses 26 & 27) . . . . . . . 131
The Sorrowless View The World

2 (5) The Story of Monk Mahàkassapa (Verse 28) ....................... 137
The Mindful One Is Way Ahead Of Others

2 (6) The Story of the Two Companion Monks (Verse 29) .............. 140
Mindfulness Made Him Chief Of Gods

2 (7) The Story of Magha (Verse 30) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 143
The Heedful Advance

2 (8) The Story of a Certain Monk (Verse 31) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 146
7
The Heedful Advances To Nibbàna
2 (9) The Story of Monk Nigàma Vàsi Tissa (Verse 32) ................. 149
Chapter 3
Citta Vagga Mind
The Wise Person Straightens The Mind The Fluttering Mind
3 (1) The Story of Venerable Meghiya (Verses 33 & 34) ............... 153
Restrained Mind Leads To Happiness

3 (2) The Story of a Certain Monk (Verse 35) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 158
Protected Mind Leads To Happiness

3 (3) The Story of a Certain Disgruntled Monk (Verse 36) ........... 161
Death’s Snare Can Be Broken By Tamed Mind

3 (4) The Story of Monk Saïgharakkhita (Verse 37) . . . . . . . . . . . . . . . . . . . . 164
Wisdom Does Not Grow If Mind Wavers

The Wide-Awake Is Unfrightened
3 (5) The Story of Monk Cittahattha (Verses 38 & 39) ................ 167
Weapons To Defeat Death

3 (6) The Story of Five Hundred Monks (Verse 40) ...................... 173
Without The Mind Body Is Worthless

3 (7) The Story of Tissa, the Monk with
a Stinking Body (Verse 41) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 176
8
All Wrongs Issue Out Of Evil Minds
3 (8) The Story of Nanda, the Herdsman (Verse 42) ..................... 179
Well-Trained Mind Excels People

3 (9) The Story of S oreyya (Verse 43) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 181
Chapter 4
Puppha Vagga Flowers
The Garland-Maker The Seeker Understands
4 (1) The Story of Five Hundred Monks (Verses 44 & 45) ............. 185
Who Conquers Death?

4 (2) The Story of the Monk who Contemplates
The Body as a Mirage (Verse 46) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 191
Pleasure Seeker Is Swept Away

4 (3) The Story of Vióåóabha (Verse 47) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 194
Attachment To Senses Is Folly

4 (4) The Story of Patipåjikà Kumàri (Verse 48) .......................... 197
The Monk In The Village

4 (5) The Story of K osiya, the Miserly Rich Man (Verse 49) ......... 200
Look Inward And Not At Others

4 (6) The Story of the Ascetic Pàveyya (Verse 50) . . . . . . . . . . . . . . . . . . . . . . . 203
Good Words Attract Only Those Who Practise

Good Words Profit Only Those Who Practise
4 (7 ) The Story of Chattapàni, a Lay Disciple (Verses 51 & 52) . . . . . 206
9
Those Born Into This World Must Acquire Much Merit
4 (8) The Story of Visàkhà (Verse 53) ....................................... 211
Fragrance Of Virtue Spreads Everywhere

Fragrance Of Virtue Is The Sweetest Smell
4 (9) The Story of the Question Raised by
the Venerable ânanda (Verses 54 & 55) ........................... 214
Fragrance Of Virtue Wafts To Heaven

4 (10) The Story of Monk Mahàkassapa (Verse 56) . . . . . . . . . . . . . . . . . . . . . . 220
Death Cannot Trace The Path Of Arahats

4 (11) The Story of Venerable G odhika (Verse 57) ...................... 223
Lotus Is Attractive Though In A Garbage Heap

Arahats Shine Wherever They Are
4 (12) The Story of Garahadinna (Verses 58 & 59) ...................... 226
Chapter 5
Bàla Vagga Fools
Saüsàra Is Long To The Ignorant
5 (1) The Story of a Certain Person (Verse 60) ........................... 232
Do Not Associate With The Ignorant

5 (2) The Story of a Resident Pupil of
Venerable Mahàkassapa (Verse 61) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 235
10
Ignorance Brings Suffering
5 (3) The Story of ânanda, the Rich Man (Verse 62) . . . . . . . . . . . . . . . . . . . . 238
Know Reality – Be Wise

5 (4) The Story of Two Pick-pockets (Verse 63) . . . . . . . . . . . . . . . . . . . . . . . . . . . 241
The Ignorant Cannot Benefit From The Wise

5 (5) The Story of Venerable Udàyi (Verse 64) ........................... 244
Profit From The Wise

5 (6) The Story of Thirty Monks from Pàñheyyaka (Verse 65) ....... 247
A Sinner Is One’s Own Foe

5 (7) The Story of Suppabuddha, the Leper (Verse 66) .................. 250
Do What Brings Happiness

5 (8) The Story of a Farmer (Verse 67) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 253
Happiness Results From Good Deeds

5 (9) The Story of Sumana, the Florist (Verse 68) ....................... 256
Sin Yields Bitter Results

5 (10) The Story of Nun Uppalavaõõà (Verse 69) ........................ 259
The Unconditioned Is The Highest Achievement

5 (11) The Story of Monk Jambuka (Verse 70) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 262
Sin Is Like Sparks Of Fire Hidden In Ashes

5 (12) The Story of Snake-Ghost (Verse 71) ............................... 265
The Knowledge Of The Wicked Splits His Head

5 (13) The Story of Saññhikåña-Peta (Verse 72) .......................... 268
11
Desire For Pre-Eminence The Ignorant Are Ego-Centred
5 (14) The Story of Citta the Householder (Verses 73 & 74) ......... 271
Path To Liberation
5 (15) The Story of Novice Monk Tissa
of the Forest Monastery (Verse 75) ................................. 276
Chapter 6
Paõóita Vagga The Wise
Treasure The Advice Of The Wise
6 (1) The Story of Venerable Ràdha (Verse 76) .......................... 280
The Virtuous Cherish Good Advice

6 (2) The Story of Venerables Assaji
and Punabbasuka (Verse 77) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 283
In The Company Of The Virtuous

6 (3) The Story of Venerable Channa (Verse 78) . . . . . . . . . . . . . . . . . . . . . . . . . 286
Living Happily In The Dhamma

6 (4) The Story of Venerable Mahàkappina (Verse 79) . . . . . . . . . . . . . . . . . . 289
The Wise Control Themselves

6 (5) The Story of Novice Monk Paõóita (Verse 80) ..................... 292
The Wise Are Steadfast

6 (6) The Story of Venerable Lakunñaka Bhaddiya (Verse 81) . . . . . . . 295
12
The Wise Are Happy
6 (7) The Story of Kànamàtà (Verse 82) .................................... 298
The Wise Are Tranquil

6 (8) The Story of the Five Hundred Monks (Verse 83) . . . . . . . . . . . . . . . . . 301
The Wise Live Correctly

6 (9) The Story of Venerable Dhammika (Verse 84) ..................... 303
A Few Reach The Other Shore

Those Who Follow The Dhamma Are Liberated
6 (10) The Story of Dhamma Listeners (Verses 85 & 86) ............... 305
Liberation Through Discipline Purify Your Mind

Arahats Are Beyond Worldliness
6 (11) The Story of Five Hundred Visiting Monks
(Verses 87, 88 & 89) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 312
Chapter 7
Arahanta Vagga The Saints
Passion’s Fever Gone
7 (1) The Story of the Question Asked by Jãvaka (Verse 90) .......... 322
Saints Are Non-Attached

7 (2) The Story of Venerable Mahàkassapa (Verse 91) ................. 325
Blameless Is The Nature Of Saints

7 (3) The Story of Venerable Bellaññhisãsa (Verse 92) ................. 328
13
Arahat’s State Cannot Be Traced
7 (4) The Story of Venerable Anuruddha (Verse 93) . . . . . . . . . . . . . . . . . . . . 331
Gods Adore Arahats

7 (5) The Story of Venerable Mahàkaccàyana (Verse 94) . . . . . . . . . . . . . 334
Arahats Are Noble

7 (6) The Story of Venerable Sàriputta (Verse 95) ...................... 337
The Tranquility Of The Saints

7 (7) The Story of a Novice Monk from K osambi (Verse 96) .......... 340
Exalted Are The Unblemished

7 (8) The Story of Venerable Sàriputta (Verse 97) ...................... 343
Dwelling Of The Unblemished Is Alluring

7 (9) The Story of Venerable Revata, (Verse 98) . . . . . . . . . . . . . . . . . . . . . . . . . 346
The Passionless Delight In Forests

7 (10) The Story of a Woman (Verse 99) .................................... 349
Chapter 8
Sahassa Vagga Thousands
One Pacifying Word Is Noble
8 (1) The Story of Tambadàñhika (Verse 100) ............................. 352
One Useful Verse Is Better Than A Thousand Useless Verses

8 (2) The Story of Bàhiyadàrucãriya (Verse 101) . . . . . . . . . . . . . . . . . . . . . . . . . 355
14
A Dhamma-Word Is Noble
Self-Conquest Is The Highest Victory
8 (3) The Story of Nun Kunóalakesã (Verses 102 & 103) . . . . . . . . . . . . . . . 358
Victory Over Oneself Is Unequalled

Victory Over Self Cannot Be Undone
8 (4) The Story of the Bràhmin Anatthapucchaka
(Verses 104 & 105) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 364
The Greatest Offering

8 (5) The Story of Venerable Sàriputta’s Uncle (Verse 106) ......... 370
Even Brief Adoration Of Arahat Fruitful

8 (6) The Story of Venerable Sàriputta’s Nephew (Verse 107) ....... 372
Worshipping An Unblemished Individual Is Noble

8 (7) The Story of Venerable Sàriputta’s Friend (Verse 108) . . . . . . . . . 374
Saluting Venerables Yields Four Benefits

8 (8) The Story of âyuvaóóhanakumàra (Verse 109) . . . . . . . . . . . . . . . . . . . . 377
Virtuous Life Is Noble

8 (9) The Story of Novice Monk Saükicca (Verse 110) ................. 380
A Wise One’s Life Is Great

8 (10) The Story of Khànu-Koõda¤¤a (Verse 111) ....................... 383
The Person Of Effort Is Worthy

8 (11) The Story of Venerable Sappadàsa (Verse 112) .................. 386
Who Knows Reality Is Great

8 (12) The Story of Nun Patàcàrà (Verse 113) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 389
15
The Seer Of The Deathless Is A Worthy One
8 (13) The Story of Nun Kisàg otami (Verse 114) ......................... 392
Life Of One Who Knows The Teaching Is Noble

8 (14) The Story of Nun Bahåputtika (Verse 115) . . . . . . . . . . . . . . . . . . . . . . . . 395
Chapter 9
Pàpa Vagga Evil
Never Hesitate To Do Good
9 (1) The Story of Culla Ekasàñaka (Verse 116) ........................ 399
Do No Evil Again And Again

9 (2) The Story of Venerable Seyyasaka (Verse 117) ................... 402
Accumulated Merit Leads To Happiness

9 (3) The Story of Goddess Làjà (Verse 118) .............................. 405
Evil Seems Sweet Until It Ripens

Good May Seem Bad Until Good Matures
9 (4) The Story of Anàthapiõóika (Verses 119 & 120) . . . . . . . . . . . . . . . . . . . 408
Take Not Evil Lightly

9 (5) The Story of a Careless Monk (Verse 121) ......................... 414
Merit Grows Little By Little

9 (7) The Story of Bilàlapàdaka (Verse 122) .............................. 417
Shun Evil As Poison

9 (7) The Story of Mahàdhana (Verse 123) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 420
16
Evil Results From Bad Intention
9 (8) The Story of Kukkuñamitta (Verse 124) ............................. 423
Wrong Done To Others Returns To Doer

9 (9) The Story of K oka the Huntsman (Verse 125) ..................... 426
Those Who Pass Away

9 (10) The Story of Venerable Tissa (Verse 126) ......................... 428
Shelter Against Death

9 (11) The Story of Three Groups of Persons (Verse 127) ............. 431
No Escape From Death

9 (12) The Story of King Suppabuddha (Verse 128) ...................... 434
Chapter 10
Daõóa Vagga Punishment
Of Others Think Of As Your Own Self
10 (1) The Story of a Group of Six Monks (Verse 129) ................. 438
To All Life Is Dear

Those Who Do Not Receive Happiness

10 (3) The Story of Many Youths (Verses 131 & 132) .................. 445
Retaliation Brings Unhappiness

Tranquility Should Be Preserved
10 (4) The Story of Venerable Kunóadhàna (Verses 133 & 134) .... 451
17
Decay And Death Terminate Life
10 (5) The Story of Some Ladies Observing
the Moral Precepts (Verse 135) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 457
Results Of Evil Torment The Ignorant

10 (6) The Story of the Boa Constrictor
Peta-Ghost (Verse 136) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 461
The Evil Results Of Hurting The Pious

Evil Results Of Hurting Harmless Saints
Harming The Holy Is Disastrous
Woeful States In The Wake Of Evil Doing
10 (7) The Story of Venerable Mahà Moggallàna
(Verses 137 – 140) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 464
Practices That Will Not Lead To Purity

10 (8) The Story of Venerable Bahåbhànóika (Verse 141) . . . . . . . . . . . . . 475
Costumes Do Not Mar Virtue

10 (9) The Story of Santati the Minister (Verse 142) ................... 478
Avoid Evil Through Shame

Effort Is Necessary To Avoid Suffering
10 (10) The Story of Venerable Pil otikatissa (Verses 143 & 144) .. 481
Those Who Restrain Their Own Mind

10 (11) The Story of Novice Monk Sukha (Verse 145) .................. 487
18
Chapter 11
Jarà Vagga Old Age
11 (1) The Story of the Companions of Visàkhà (Verse 146) . . . . . . . . . . . 491
Behold The True Nature Of The Body

11 (2) The Story of Sirimà (Verse 147) ...................................... 494
Life Ends In Death

11 (3) The Story of Nun Uttarà (Verse 148) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 497
A Sight That Stops Desire

11 (4) The Story of Adhimànika Monks (Verse 149) ..................... 500
The Body Is A City Of Bones

11 (5) The Story of Nun Råpanandà
(Janapadakalyàni) (Verse 150) ........................................ 503
Buddha’s Teaching Never Decays

11 (6) The Story of Queen Mallikà (Verse 151) .......................... 506
Body Fattens – Mind Does Not

11 (7) The Story of Venerable Kàludàyi (Verse 152) ................... 509
Seeing The Builder Of The House

Thy Building Material Is Broken
11 (8) Venerable ânanda’s Stanzas (Verses 153 & 154) ............... 512
Regrets In Old Age Nostalgia For Past Glory

11 (9) The Story of Mahàdhana the Treasurer’s Son
(Verses 155 & 156) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 516
19
Chapter 12
Atta Vagga Self
Safeguard Your Own Self
12 (1) The Story of B odhiràjakumàra (Verse 157) ....................... 523
Give Advice While Being Virtuous Yourself

12 (2) The Story of Venerable
Upananda Sàkyaputta (Verse 158) ................................... 526
Discipline Yourself Before You Do Others

12 (3) The Story of Venerable Padhànikatissa (Verse 159) . . . . . . . . . . . . 529
One Is One’s Best Saviour

12 (4) The Story of the Mother
of Kumàrakassapa (Verse 160) ........................................ 532
The Unwise Person Comes To Grief On His Own

12 (5) The Story of Mahàkàla Upàsaka (Verse 161) . . . . . . . . . . . . . . . . . . . . . 535
Evil Action Crushes The Doer

12 (6) The Story of Devadatta (Verse 162) ................................ 538
Doing Good Unto One’s Own Self Is Difficult

12 (7) The Story of Schism in the Sangha (Verse 163) . . . . . . . . . . . . . . . . . . . 541
The Wicked Are Self-Destructive

12 (8) The Story of Venerable Kàla (Verse 164) ......................... 544
Purity, Impurity Self-Created

12 (9) The Story of Cålakàla Upàsaka (Verse 165) . . . . . . . . . . . . . . . . . . . . . . 547
20
Help Others – But Promote One’s Own Good
12 (10) The Story of Venerable Attadattha (Verse 166) .............. 550
Chapter 13
L oka Vagga World
Do Not Cultivate The Worldly
13 (1) The Story of a Young Monk (Verse 167) ........................... 554
The Righteous Are Happy – Here And Hereafter

Behave According To The Teaching
13 (2) The Story of King Suddh odana (Verses 168 & 169) . . . . . . . . . . . . . 557
Observe The Impermanence Of Life

13 (3) The Story of Many Monks (Verse 170) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 563
The Disciplined Are Not Attached To The Body

13 (4) The Story of Prince Abhaya (Verse 171) ........................... 565
The Diligent Illumine The World

13 (5) The Story of Venerable Sammu¤janã (Verse 172) ................ 568
Evil Is Overcome By Good

13 (6) The Story of Venerable Angulimàla (Verse 173) . . . . . . . . . . . . . . . . 571
Without Eye Of Wisdom, This World Is Blind

13 (7) The Story of the Weaver-Girl (Verse 174) ........................ 574
The Wise Travel Beyond The Worldly

13 (8) The Story of Thirty Monks (Verse 175) ............................ 577
21
A Liar Can Commit Any Crime
13 (9) The Story of Cincàmànavikà (Verse 176) . . . . . . . . . . . . . . . . . . . . . . . . . . . 580
Happiness Through Partaking In Good Deeds

13 (10) The Story of the Unrivalled Alms-Giving
(Verse 177) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 583
Being Stream-Winner Is Supreme

13 (11) The Story of Kàla, son of Anàthapiõóika (Verse 178) ........ 586
Chapter 14
Buddha Vagga The Buddha
The Buddha Cannot Be Tempted
The Buddha Cannot Be Brought Under Sway
14 (1) The Story of the Three Daughters of Màra
(Verses 179 & 180) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 590
Gods And Men Adore The Buddha

14 (2) The Story of the Buddha’s Return
from the Tàvatiüsa Deva World (Verse 181) . . . . . . . . . . . . . . . . . . . . . 595
Four Rare Opportunities

14 (3) The Story of Erakapatta the Nàga King (Verse 182) . . . . . . . . . . 598
The Instruction Of The Buddhas

Patience Is A Great Ascetic Virtue and Noble Guidelines
Venerable ânanda (Verses 183 – 185) .............................. 601
22
Sensual Pleasures Never Satiated Shun Worldly Pleasures
14 (5) The Story of a Discontented Young Monk
(Verses 186 & 187) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 610
Fear Stricken Masses Those Refuges Do Not Offer Help

Seeing Four Noble Truths The Noble Path
The Refuge That Ends All Sufferings
14 (6) The Story of Aggidatta (Verses 188 – 192) ....................... 616
Rare Indeed Is Buddha’s Arising

Venerable ânanda (Verse 193) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 628
Four Factors Of Happiness

14 (8) The Story of Many Monks (Verse 194) ............................. 631
Worship Those Who Deserve Adoration

Worship Brings Limitless Merit
14 (9) The Story of the Golden Ståpa of Kassapa Buddha
(Verses 195 & 196) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 634
Chapter 15
Sukha Vagga Happiness
Sukha Vagga (Happiness) Without Sickness Among The Sick
Not Anxious Among The Anxious
15 (1) The Story of the Pacification of the
Relatives of the Buddha (Verses 197 – 199) . . . . . . . . . . . . . . . . . . . . . . . 641
23
Happily They Live – Undefiled
15 (2) The Story of Màra (Verse 200) ....................................... 650
Happy Above Both Victory And Defeat

15 (3) The Story of the Defeat of
the King of K osala (Verse 201) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 652
Happiness Tranquilizes
15 (4) The Story of a Young Bride (Verse 202) ........................... 655
Worst Diseases And Greatest Happiness

15 (5) The Story of a Lay-Disciple (Verse 203) ........................... 658
Four Supreme Acquisitions

15 (6) The Story of King Pasenadi of K osala (Verse 204) ............. 661
The Free Are The Purest

Pleasant Meetings Happy Company

The Good And The Wise
15 (8) The Story of Sakka (Verses 206 – 208) ............................. 668
Chapter 16
Piya Vagga Affection
Admiration Of Self-Seekers Not Seeing The Liked
And Seeing The Unliked Are Both Painful
Not Bound By Ties Of Defilements
16 (1) The Story of Three Ascetics (Verses 209 – 211) ................. 678
24
The Outcome Of Endearment
16 (2) The Story of a Rich Householder (Verse 212) .................... 685
Sorrow And Fear Arise Due To Loved Ones

16 (3) The Story of Visàkhà (Verse 213) .................................... 688
The Outcome Of Passion

16 (4) The Story of Licchavi Princes (Verse 214) . . . . . . . . . . . . . . . . . . . . . . . . . 691
The Outcome Of Lust

16 (5) The Story of Anitthigandha Kumàra (Verse 215) . . . . . . . . . . . . . . . . 694
Sorrow And Fear Arise Due To Miserliness

16 (6) The Story of a Bràhmin (Verse 216) ................................. 697
Beloved Of The Masses

16 (7) The Story of Five Hundred Boys (Verse 217) ..................... 700
The Person With Higher Urges

16 (8) The Story of an Anàgàmi Venerable (Verse 218) ................ 703
The Fruits Of Good Action Good Actions Lead

To Good Results
16 (9) The Story of Nandiya (Verses 219 & 220) ......................... 706
Chapter 17
K odha Vagga Anger
He Who Is Not Assaulted By Sorrow
17 (1) The Story of Princess R ohini (Verse 221) .......................... 713
25
The Efficient Charioteer
17 (2) The Story of a Monk (Verse 222) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 716
Four Forms Of Victories

17 (3) The Story of Uttarà the Lay-Disciple (Verse 223) .............. 719
Three Factors Leading To Heaven

Venerable Mahà Moggallàna (Verse 224) ........................ 722
Those Harmless Ones Reach The Deathless

17 (5) The Story of the Bràhmin who had been the
‘Father of the Buddha’ (Verse 225) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 725
Yearning For Nibbàna

17 (6) The Story of Puõõà the Slave Girl (Verse 226) . . . . . . . . . . . . . . . . . . 728
There Is No One Who Is Not Blamed

No One Is Exclusively Blamed Or Praised
Person Who Is Always Praise-Worthy
Person Who Is Like Solid Gold
17 (7) The Story of Atula the Lay Disciple
(Verses 227 – 230) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 731
The Person Of Bodily Discipline Virtuous Verbal

Behaviour Discipline Your Mind
Safeguard The Three Doors
17 (8) The Story of A Group of Six Monks
(Verses 231 – 234) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 739
26
Chapter 18
Mala Vagga Impurities
Man At The Door Of Death Get Immediate Help
In The Presence Of The King Of Death
Avoid The Cycle Of Existence
18 (1) The Story of the Son of a Butcher (Verses 235 – 238) ......... 750
Purify Yourself Gradually

18 (2) The Story of a Bràhmin (Verse 239) ................................. 761
One’s Evil Ruins One’s Own Self

Causes Of Stain
18 (4) The Story of Kàludàyi (Verse 241) .................................. 767
Taints Are Evil Things – Ignorance Is The Greatest Taint

Ignorance The Worst Taint
18 (5) The Story of a Man Whose Wife Committed Adultery
(Verses 242 & 243) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 770
Shameless Life Is Easy

For A Modest Person Life Is Hard
18 (6) The Story of Culla Sàrã (Verses 244 & 245) . . . . . . . . . . . . . . . . . . . . . . 776
Wrong Deeds To Avoid

Precepts The Layman Should Follow
These Precepts Prevent Suffering
18 (7) The Story of Five Hundred Lay Disciples
(Verses 246 – 248) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 782
27
The Envious Are Not At Peace
The Unenvious Are At Peace
18 (8) The Story of Tissa (Verses 249 & 250) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 788
Craving Is The Worst Flood

18 (9) The Story of Five Lay-Disciples (Verse 251) ...................... 793
Easy To See Are The Faults Of Others

18 (10) The Story of Meõdaka the Rich Man (Verse 252) . . . . . . . . . . . . . . 796
Seeing Others’ faults

18 (11) The Story of Venerable Ujjhànasa¤¤ã (Verse 253) . . . . . . . . . . . . . 799
Nothing Is Eternal Other Than Nibbàna

The Buddha Has No Anxiety
18 (12) The Story of Subhadda the Wandering Ascetic
(Verses 254 & 255) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 802
Chapter 19
Dhammaññha Vagga Established in Dhamma
The Just And The Impartial Are The Best Judges
Firmly Rooted In The Law
19 (1) The Story of the Judge (Verses 256 & 257) . . . . . . . . . . . . . . . . . . . . . . . . 808
Who Speaks A Lot Is Not Necessarily Wise

Those Who Know Speak Little

19 (3) The Story of Kådàna the Arahat (Verse 259) .................... 817
28
Grey Hair Alone Does Not Make An Elder
The Person Full Of Effort Is The True Elder
19 (4) The Story of Venerable Lakunñaka Bhaddiya
(Verses 260 & 261) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 820
Who Gives Up Jealousy Is Good-Natured

Who Uproots Evil Is The Virtuous One
19 (5) The Story of Some Monks (Verses 262 & 263) . . . . . . . . . . . . . . . . . . . . 825
Shaven Head Alone Does Not Make A Monk

Who Gives Up Evil Is True Monk
19 (6) The Story of Venerable Hatthaka
(Verses 264 & 265) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 829
One Is Not A Monk Merely By Begging Alms Food

Holy Life Makes A Monk
19 (7) The Story of a Bràhmin (Verses 266 & 267) . . . . . . . . . . . . . . . . . . . . . . . 834
Silence Alone Does Not Make A Sage

Only True Wisdom Makes A Sage
19 (8) The Story of the Followers of Non-Buddhist
Doctrines (Verses 268 & 269) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 840
True Ariyas Are Harmless

19 (9) The Story of a Fisherman Named Ariya (Verse 270) ............ 844
A Monk Should Destroy All Passions

Blemishes Should Be Given Up To Reach Release
19 (10) The Story of Some Monks (Verses 271 & 272) .................. 846
29
Chapter 20
Magga Vagga The Path
Eight-Fold Path Is The Best Only Path To Purity
Path To End Suffering
Buddha Only Shows The Way
20 (1) The Story of Five Hundred Monks
(Verses 273 – 276) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 853
Conditioned Things Are Transient All Component

Things Are Sorrow Everything Is Soul-less
(Verses 277 – 279) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 862
The Slothful Miss The Path

20 (5) The Story of Venerable Tissa the Idle One
(Verse 280) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 869
Purify Your Thoughts, Words And Deeds

20 (6) The Story of a Pig Spirit (Verse 281) ................................ 871
Way To Increase Wisdom

20 (7) The Story of Venerable P oñhila
(Verse 282) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 874
Shun Passion Attachment To Women

20 (8) The Story of Five Old Monks (Verses 283 & 284) . . . . . . . . . . . . . . . 877
Path To Peace
20 (9) The Story of a Venerable who had been
a Goldsmith (Verse 285) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 882
30
The Fear Of Death
20 (10) The Story of Mahàdhana, a Merchant (Verse 286) . . . . . . . . . . . . 885
Death Takes Away The Attached

20 (11) The Story of Kisàgotamã (Verse 287) .............................. 888
No Protection When Needed The Path To The Deathless

20 (12) The Story of Pañàcàrà (Verses 288 & 289) ...................... 891
Chapter 21
Pakiõõaka Vagga Miscellaneous
Give Up A Little, Achieve Much
21 (1) The Story of the Buddha’s Former Deeds
(Verse 290) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 899
When Anger Does Not Abate

21 (2) The Story of the Woman Who ate up the Eggs
of a Hen (Verse 291) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 902
How Blemishes Increase

Mindfulness Of Physical Reality
21 (3) The Story of the Venerables of Bhaddiya
(Verses 292 & 293) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 904
The Destroyer Who Reaches Nibbàna

The ‘killer’ who Goes Free
21 (4) The Story of Venerable Bhaddiya
(Verses 294 & 295) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 909
31
Meditation On The Virtues Of The Buddha
Meditation On The Virtues Of The Dhamma
Meditation On The Virtues Of Saïgha
Meditation On The Real Nature Of The Body
Meditation On Harmlessness
The Mind That Takes Delight In Meditation
21 (5) The Story of a Wood Cutter’s Son
(Verses 296 – 301) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 914
Saüsàra – Journey
21 (6) The Story of the Monk from the Country
of the Vajjis (Verse 302) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 930
He Is Honoured Everywhere
21 (7) The Story of Citta the Householder (Verse 303) ................ 933
The Virtuous Are Seen

21 (8) The Story of Cålasubhaddà (Verse 304) ........................... 936
Discipline Yourself In Solitude

21 (9) The Story of the Monk Who Stayed Alone (Verse 305) ....... 939
Chapter 22
Niraya Vagga Hell
Liars Suffer Tortures Of Hell
22 (1) The Story of Sundarã the Wandering Female Ascetic
(Verse 306) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 942
32
Bad Men Get Born In Bad States
22 (2) The Story of Those Who Suffered
for Their Evil Deeds (Verse 307) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 945
Food Fit For Sinners

22 (3) The Monks Who Lived on the Bank of
the Vaggumudà River (Verse 308) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 947
The Man Who Covets Another’s Wife Shun Adultery

22 (4) The Story of Khema the Guild Leader
(Verse 309 & 310) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 950
Wrong Monastic Life Leads To Bad States

Three Things That Will Not Yield Good Results
Do Merit With Commitment
22 (5) The Story of the Obstinate Monk
(Verses 311 – 313) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 955
Good Deeds Never Make You Repent

22 (6) The Story of a Woman
of Jealous Disposition (Verse 314) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 963
Guard The Mind

22 (7) The Story of Many Monks (Verse 315) ............................. 965
False Beliefs Lead To Hell

Fear And Fearlessness In Wrong Places
22 (8) The Story of A Group of Bad Ascetics
(Verses 316 & 317) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 968
Right And Wrong

22 (9) The Story of the Disciples of Non-Buddhist Teachers
(Verses 318 & 319) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 973
33
Chapter 23
Nàga Vagga The Great
Buddha’s Endurance The Disciplined Animal
The Most Disciplined Animal
23 (1) On Subduing Oneself (Verses 320, 321 & 322) . . . . . . . . . . . . . . . . . . . . 981
The Right Vehicle To Nibbàna

23 (2) The Story of the Monk Who Had Been
A Trainer of Elephants (Verse 323) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 988
The Bound Elephant

23 (3) The Story of an Old Bràhmin (Verse 324) ......................... 991
The Slothful, Greedy Sleeper Returns To Saüsàra,

Over And Over
23 (4) The Story of King Pasenadi of K osala (Verse 325) ............. 994
Restrain Mind As A Mahout An Elephant In Rut

23 (5) The Story of Sàmanera Sànu (Verse 326) .......................... 997
The Elephant Mired

23 (6) The Story of the Elephant
Called Pàveyyaka (Verse 327) ...................................... 1000
Cherish The Company Of Good

The Lonely Recluse
For The Solitary The Needs Are Few
23 (7) Admonition to Five Hundred Monks
(Verses 328 – 330) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1002
34
The Bliss & Blessing To Be An Arahat Four Forms Of Blessing
23 (12) The Story of Màra (Verses 331 – 333) .......................... 1009
Chapter 24
Taõhà Vagga Craving
The Increase Of Craving How Craving Increases
Escaping Craving & Uprooting Craving
24 (1) The Story of the Past: The Insolent Monk. The Bandits
The Story of the Present: The Fishermen,
and The Fish with Stinking Breath
(Verses 334 – 337) 1017
Craving Uneradicated Brings Suffering Over And Over

Caught In The Current Of Craving The Creeper Of
Craving Bliss Does Not Come Through Craving
Bonds That Entrap Men Nibbàna By Shunning Craving
24 (2) The Young Sow (Verses 338 – 343) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1026
Freed From Craving Runs Back To Craving

24 (3) The Story of a Monk who Disrobed (Verse 344) . . . . . . . . . . . . . . . . 1041
Bonds Of Attachments Bonds Are Strong,

But The Wise Get Rid Of Them
24 (4) The Prison-House (Verses 345 & 346) ............................. 1043
Spider Web Of Passion

24 (5) The Story of Theri Khemà (Verse 347) ............................ 1047
Reaching The Further Shore

24 (6) The Story of Uggasena (Verse 348) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1049
35
Craving Tightens Bonds He Cuts Off Bonds Of Màra
24 (7) Young Archer the Wise (Verses 349 & 350) . . . . . . . . . . . . . . . . . . . . . 1052
The Person Who Has Reached The Goal

The Man Of Great Wisdom
24 (8) Màra seeks in vain to frighten Ràhula
(Verses 351 & 352) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1057
Buddha Is Teacherless
24 (9) The Story of Upaka (Verse 353) .................................... 1062
The Conquests Of All Suffering

24 (10) The Story of the Questions Raised by Sakka
(Verse 354) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1064
Wealth Destroys The Ignorant

24 (11) The Story of a Childless Rich Man (Verse 355) .............. 1066
Those Without The Bane Of Passion Those Without

The Bane Of Ill-Will Those Without The Bane
Of Illusion Those Without The Bane Of Greed
24 (12) The Greater and the Lesser Gift (Verses 356 – 359) ........ 1069
Chapter 25
Bhikkhu Vagga The Monk
Sense Discipline & Suffering Ends With All-Round Discipline
25 (1) The Story of Five Monks in Sàvatthi
(Verses 360 & 361) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1079
36
The True Monk
25 (2) The Story of a Monk Who Killed
a Swan (Haüsa) (Verse 362) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1084
The Ideal Monk

25 (3) The Story of Monk K okàlika (Verse 363) ....................... 1087
The Monk Abides In Dhamma

25 (4) The Story of Venerable Dhammàràma (Verse 364) . . . . . . . . . . . . 1090
Accept What One Receives Gods Adore Virtuous Monks

25 (5) The Story of the Traitor Monk (Verses 365 & 366) .......... 1093
He Is A Monk Who Has No Attachment

25 (6) The Story Of The Bràhmin Who Offered Alms Food
To The Buddha (Verse 367) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1098
The Monk Who Radiates Loving-Kindness Radiates Peace

Give Up Lust And Hatred Flood-Crosser Is One Who
Has Given Up The Fetters Meditate Earnestly
There Is No Wisdom In Those Who Do Not Think
He Who Is Calm Experiences Transcendental Joy
He Is Happy Who Reflects On Rise And Fall
A Wise Monk Must Possess His Cardinal Virtues
A Monk Should Be Cordial In All His Ways
25 (7) The Story of a Devout Lady and the Thieves
(Verses 368 – 376) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1101
Cast Off Lust And Hatred

25 (8) The Story of Meditation on Jasmine Flowers
(Verse 377) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1121
37
He Is Peaceful Who Is Free From All Worldly Things
25 (9) The Story of Venerable Santakàya (Verse 378) ............... 1123
He Who Guards Himself Lives Happily

You Are Your Own Saviour
25 (10) The Story of Venerable Na¤gala Kula
(Attachment to Old Clothes) (Verses 379 & 380) . . . . . . . . . . . . . 1126
With Joy And Faith Try To Win Your Goal

25 (11) The Story of Monk Vakkali (Verse 381) . . . . . . . . . . . . . . . . . . . . . . . . 1130
Even A Young Monk, If Devout, Can Illumine The Whole World

25 (12) The Story of the Novice Monk Sumana
who Performed a Miracle (Verse 382) . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1133
Chapter 26
Bràhmaõa Vagga The Bràhmaõa
Be A Knower Of The Deathless
26 (1) The Story of the Bràhmin who had Great Faith
(Verse 383) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1136
Cultivate Concentration
26 (2) The Story of Thirty Monks (Verse 384) .......................... 1138
The Unfettered Person Is A Bràhmaõa

26 (3) The Story of Màra (Verse 385) ..................................... 1142
Who Is Contemplative And Pure Is A Bràhmin

26 (4) The Story of a Certain Bràhmin (Verse 386) . . . . . . . . . . . . . . . . . . . . 1144
38
The Buddha Shines Day And Night
26 (5) The Story of Venerable ânanda (Verse 387) ................... 1146
He Who Had Discarded All Evil Is Holy

26 (6) The Story of a Bràhmin Recluse (Verse 388) . . . . . . . . . . . . . . . . . . . . 1149
Harm Not An Arahat An Arahat Does Not Retaliate

26 (7) The Story of Venerable Sàriputta
(Verses 389 & 390) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1152
The Well-Restrained Is Truly A Bràhmin

26 (8) The Story of Venerable Nun Mahàpajàpatã G otamã
(Verse 391) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1158
Honour To Whom Honour Is Due

26 (9) The Story of Venerable Sàriputta (Verse 392) ................. 1161
One Does Not Become A Bràhmin Merely By Birth

26 (10) The Story of Jañila the Bràhmin (Verse 393) . . . . . . . . . . . . . . . . . . 1164
Be Pure Within
26 (11) The Story of the Trickster Bràhmin (Verse 394) ............. 1166
Who Meditates Alone In The Forest Is A Bràhmaõa

26 (12 ) The Story of Kisà G otamã, Wearer
of Refuse-Rags (Verse 395) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1169
The Non-Possessive And The Non-Attached Person

Is A Bràhmaõa
26 (13) What is a Bràhman? (Verse 396) .................................. 1172
A Bràhmaõa Is He Who Has Destroyed All Fetters

26 (14) The Story of Uggasena the Acrobat (Verse 397) . . . . . . . . . . . . . 1174
39
A Bràhmaõa Is He Who Has No Hatred
26 (15) The Story of a Tug of War (Verse 398) . . . . . . . . . . . . . . . . . . . . . . . . . 1176
A Bràhmaõa Is He Who Is Patient

26 (16) The Story of the Patient Subduing the Insolent
(Verse 399) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1178
A Bràhmaõa Is He Who Is Not Wrathful

26 (17) The Story of Sàriputta being Reviled by
His Mother (Verse 400) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1181
He Is A Bràhmaõa Who Clings Not To Sensual Pleasures

26 (18) The Story of Nun Uppalavaõõà (Verse 401) ................... 1184
A Bràhmaõa Is He Who Has Laid The Burden Aside

26 (19) The Story of a Slave who
Laid Down His Burden (Verse 402) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1187
A Bràhmaõa Is He Who Has Reached His Ultimate Goal

26 (20) Khemà the Wise (Verse 403) ........................................ 1190
A Bràhmaõa Is He Who Has No Intimacy With Any

26 (21) The Story of The Monk and the Goddess
(Verse 404) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1192
A Bràhmaõa Is He Who Is Absolutely Harmless

26 (22) The Story of the Monk and the Woman
(Verse 405) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1195
A Bràhmaõa Is He Who Is Friendly Amongst The Hostile

26 (23) The Story of The Four Novices (Verse 406) ................... 1198
40
A Bràhmaõa Is He Who Has Discarded All Passions
26 (24) The Story of Venerable Mahà Panthaka (Verse 407) . . . . . . . 1201
A Bràhmaõa Is He Who Gives Offence To None

26 (25) The Story of Venerable Piliõdavaccha (Verse 408) ......... 1204
A Bràhmaõa Is He Who Steals Not

26 (26) The Story of the Monk who was accused
of Theft (Verse 409) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1207
A Bràhmaõa Is He Who Is Desireless

26 (27) The Story of Sàriputta being misunderstood
(Verse 410) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1210
In Whom There Is No Clinging

26 (28) The Story of Venerable Mahà Moggallàna
(Verse 411) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1213
Above Both Good And Evil

26 (29) Renounce both Good and Evil (Verse 412) ..................... 1215
Learning The Charm

26 (30) The story of Venerable Moonlight (Verse 413) .............. 1217
The Tranquil Person

26 (31) Seven Years in the Womb (Verse 414) ........................... 1220
Freed From Temptation

26 (32) A Courtesan tempts a Monk
(Sundara Samudda) (Verse 415) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1223
The Miracle Rings

26 (34) Ajàtasattu attacks Jotika’s Palace (Verse 416) ............. 1226
41
Beyond All Bonds
26 (35) The Story of the Monk
who was once a Mime (Verse 417) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1229
Person Whose Mind Is Cool

26 (36) The Story of the Monk
who was once a Mime (Verse 418) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1232
Diviner Of Rebirth Destroy Unknown

26 (37) The Story of the Skull-Tapper (Verses 419 & 420) . . . . . . . . . . 1234
He Yearns For Nothing

26 (38) The Story of a Husband and Wife (Verse 421) ................ 1239
He Who Is Rid Of Defilements

26 (39) The Story of Angulimàla the Fearless (Verse 422) ......... 1242
The Giver and Receiver of Alms

26 (40) It is the Giver who makes the Gift (Verse 423) . . . . . . . . . . . . . . . . 1245
About the Author ................................................................ 1248
42
The Pali Alphabet
Pronunciation of Letters
a as u in bu t n as gn in Signor
a " a " a rt t " t " not
i " i " pi n d " d " hid
i " i " machine n " n " hin t
u " u " pu t p " p " lip
u " u " rule b " b " rib
e " e " ten m " m " him
e " a " fate y " y " y ard
o " o " hot r " r " rat
o " o " note l " l " sell
k " k " key v " v " v ile
g " g " get s " s " sit
n " ng " ring h " h " h ut
c " ch " rich l " l " fel t
j " j " j ug ü " ng " sing
The vowels “e” and “o” are always long, except when followed by a
double consonant, e.g., ettha, oñña. But, to make reading the Pali text
easier, long “e” and long “o” are indicated thus: “ē” and “ō”. We
adopted this non-conventional method, to make for easier reading.
There is no difference between the pronunciation of “n” and “ü”.
The former never stands at the end, but is always followed by a
consonant of its group.
The dentals “ñ” and “ó” are pronounced with the tip of the tongue
placed against the front upper teeth.
The aspirates “kh”, “gh”, “ñh”, “óh”, “th”, “dh”, “ph”, “bh” are
pronounced with “h” sound immediately following, as in block-
head, pighead, cathead, loghead, etc. where the “h” in each is com-
bined with the preceding consonant in pronunciation.
43
Acknowledgement
In the religious literature of the world that pre-eminently repre-

sents man’s continued urge towards the spiritual, The
Dhammapada occupies a place of high distinction. Its sacred
contents have unceasingly influenced human thought, holding
aloft the torch of knowledge to light the path of men in their
quest for truth and inner solace. In the current global context,
The Dhammapada has evolved into the stature of an outstand-
ing treasure of the common human heritage, transcending man-
made borders and boundaries and rising above limitations
imposed by time. The Dhammapada, in short, is among the
handful of gems of sacred literature esteemed by people all
over the globe, irrespective of cleavages of creed, faith and
variegated religious professions.
The primary purpose of the present English rendering of The

Dhammapada, under the title The Treasury of Truth is to take
the word of the Buddha further afield, in a verbal and visual id-
iom that will have greater appeal to the modern mind. The eter-
nal wisdom embodied in the verses of The Dhammapada holds
within it the potential to bring tranquility to men and women
troubled by the stresses and conflicts of life as it is being lived
by a good majority of the people in today’s world of dis-
harmony and distress. In spite of the deeply felt need of the
contemporary world, to yearn for peace, solace and tranquility,
the word of the Buddha has not generally been presented in a
frequency that throbs to the rhythm of the modern mind-set.
The rationale of the present translation, therefore, is to bring

The Dhammapada closer to generations who are being brought
44
up right round the globe on a staple fare of visual messages
emanating in multiple colour, from the world’s visual primary
media – both of electronic and print categories.
In consequence, The Treasury of Truth has, as its most promi-

nent core feature a series of 423 specially commissioned illus-
trations, at the rate of one per stanza in The Dhammapada. This
veritable gallery of Dhammapada illustrations is the creation of
artist P. Wickramanayaka, a well-known Sri Lankan profes-
sional. He was assisted by artist K. Wi-Jayakeerthi. The illus-
trations bear witness to the wisdom encapsulated in the
Chinese proverb, ‘One picture is worth ten thousand words’.
An illustration occupies the left-hand side page of the book. On

the opposing page the original story, out of which the verses
stem, is recounted. To reinforce the impressions created by the
illustration and the verbal narration, ample exegetical material
is added. In the section entitled ‘Explanatory Translation’, the
Pàli stanzas are given in their prose-order. The Pàli words are
explained and a translation of each verse is presented in an eas-
ily assimilable style.
Over and above all these, there is a commentary. In this seg-

ment of the book, words, phrases, concepts and expressions
that need further elucidation are accommodated. The structure
of the total work is determined wholly and totally by our per-
ception of the need to make the word of the Buddha lucidly and
clearly available to all users of this translation of the
Dhammapada. With this in mind, we have provided a caption
for each illustration which sums up clearly and vividly the con-
tent of each verse, while providing a guide to the understand-
ing of the significance of the illustration relating to the verse.
45
On the illustration page we have a transliteration of the Pàli
stanza in Roman characters. The diacritical marks indicate the
proper pronunciation of the Pàli words in the stanza. Right in
front of the transliteration we have a poetic English rendering
of the significance of the Pàli verse. This English version has
been produced by Buddhist Bhikkhu Ven. Khantipalo and
Sister Susanna.
Together, all these elements make it a unique work, that will

ensure the enlightened Dhammapada-understanding not only of
the contemporary world, but also of generations to come. The
over-riding and consistent measure of this noble publishing
endeavour has invariably been the quality and quantum of
understanding it will engender in the reader. Each segment of the
work is calculated to bring about an escalation of the reader’s
awareness of what the Buddha said. In effect, the total work
strives to approach as close as is possible to the concept the
Buddha originally communicated through these timeless stanzas.
It may even sound cliché to aver that a monumental work of

this scope and magnitude could be anything other than the re-
sult of sustained team-work. As the author of this publication, I
must record here that I have had the unmitigated good fortune
of being blessed by the continued availability of a dedicated
team of sponsors, assistants, supporters and co-workers. Pages
of the work were sponsored by devotees and well-wishers.
Their names appear at the bottom of the pages. I offer my
blessings to all those sponsors and trust that like sponsorship
will be forthcoming in the future as well.
I deem it my initial duty to extend my grateful thanks to a team

within the Dhammapada team. This team is made up of Mr.
46
Sito Woon Chee and his wife Ms. Ang Lian Swee. The latter is
known to the Dhammapada team by the name Sãtà. They dis-
played an admirable capacity for sustained effort which was
maintained without fluctuations. Their sense of dedication and
commitment continued without any relaxation. This two-
person team is my best hope for the success of the future
projects we will undertake.
I must record my cordial thanks to Mr. Edwin Ariyadasa of Sri

Lanka who edited this work. He was associated with this
Dhammapada project from its early pioneering steps to its final
stage of completion.
As author, I consider it my duty and privilege to register my

deep-felt gratitude to a prestigious team of scholars who pro-
vided invaluable editorial support at various levels of this
Dhammapada publication. Ven. Dr Dhammavihari Thero of Sri
Lanka provided directions which contributed vastly towards
the escalation of the quality of this work. A special word of
thanks is due to Ven. Madawela Punnaji Maha Thero whose
observations, comments and interpretations infused wholesome
new thinking to the work. The erudition and the vast patience
of Ven. Hawovita Deepananda Thero illuminated the editorial
work of this book, with his quiet and restrained scholarship.
We have drawn lavishly upon his deep erudition and vast expe-
rience. Professor David Blundell, presently of Taiwan, as-
sessed the work with a keen critical eye. The appealing typo-
graphical presence of this work owes substantially to Professor
Blundell who went to work undaunted by the relentless impera-
tive of time. Armed with rare enthusiasm and impressive learn-
ing, Mr. Lim Bock Chwee and Mrs. Keerthi Mendis scrutinized
the final draft of the work. They have my grateful thanks.
47
It is a formidable task, indeed, to attempt to offer my thanks
and gratitude to all those who, at one time or another, assisted
me in this work in a variety of ways. Upali Ananda Peiris spent
strenuous hours initiating the computer utilization for this
work. As the work progressed Mr. Ong Hua Siong shouldered
the responsibility of providing computer support. Mr. J.A.
Sirisena was associated with this aspect of the Dhammapada
work.
I cannot help but mention with a poignant sense of gratitude,

the devotion displayed by Ms. Jade Wong (Metta), Ms. Diamond
Wong Swee Leng (Mudita), Ms. Annie Cheok Seok Lay
(Karuna), Ms. Tan Kim Chan (Mrs. Loh) and Ms. Tan Gim
Hong (Mrs. Yeo). They all gave of their best towards the suc-
cess of this publication.
It is quite appropriate that I should take this opportunity to

record my grateful thanks to Mr. Ee Fook Choy who has al-
ways been a tower of strength to me personally and to the sbmc
in general. His assistance is readily and unfailingly made avail-
able to me on all occasions in all my efforts to propagate the
word of the Buddha. I extend an identical sense of gratitude to
Mr. Upul Rodrigo and Mr. Daya Satarasinghe whose deep con-
cern for the success of our project can, in no way, go un-
recorded.
The persons who assisted me in this project are numerous. It is

not at all a practicable task to adequately list them all here
however much I wished to do so. While thanking them pro-
fusely, I must make it quite clear that I alone am responsible
for any errors that may appear in this work.
48
Before I conclude I deem it my duty to record my grateful
thanks to a few special persons; my first English teacher
Mrs. K.S. Wijenayake who taught me the English alphabet,
Mr. Piyaratna Hewabattage, the outstanding graphic art ex-
pert of Sri Lanka, Ven. H. Kondanna, Ven. K. Somananda,
Mr. Dennis Wang Khee Pong, Mr. & Mrs. Ang Chee Soon,
and Miss. Chandra Dasanayaka whose dynamic support enli-
vened the total project. And also Mr. Sumith Meegama,
Miss. Nanda Dharmalata, and Ven. V. Nanda. My thanks are
also due to Mr. Saman Siriwardene, Mr. Nandana and Mrs.
Kumudini Hewabattage, members of the Heritage House.
They collectively determined, by and large, the typographic
personality of this noble publication.
I am happy to share with all, the sense of profound joy I experi-

ence in being able to present this Treasury of Perennial
Transcendental Wisdom to the world. May this work prove a
constant companion to all, guiding them along the path of
righteousness and virtue towards the ultimate goal of Total
Bliss.
Ven. Weragoda Sarada Maha Thero

author – Chief Monk, sbmc, Singapore
27th November, 1993
49
Dedication
In a world, largely bewildered

and rendered very much
helpless by Man's seemingly
unceasing unkindness to Man,
the well-springs of love, compassion
and affection have begun to
dry up into a weak trickle
in almost every theatre of human existence.
This unprecedented anthology of

the Buddha's Word, in text and copious
illustration is dedicated to humanity,
with the unswerving aim of
guiding its destiny towards
an Era of Peace, Harmony and
wholesome Co-existence.
Ven. Weragoda Sarada Thero – author
27th November, 1993
50
Late Ven. Paõóita Yatalamatte Vgjira¤ana Maha Nayaka Thero,
Incumbent of Jayanthi Vihara, Weragoda, Meetiyagoda my Venerable
Teacher is the sole source and inspiration of the service I render to the
world by spreading the word of the Buddha worldwide through my publica-
tion programme spanning so far a period of more than 25 years. With un-
diminished gratitude I transfer all the merit I have acquired by pursuing
these meritorious activities to the ever-living memory of my late Teacher.
51
Introduction
By
Ven. Balangoda Ananda Maitreya

Maha Nayaka Thero
The Eternal Truth revealed by the

Exalted Buddha, could be summed
up under the four headings: Dukkha (unsatisfactoriness), its
cause, the cessation of Dukkha and the way thereto. The Ex-
alted Buddha expounded the Doctrine of these four Great
Truths, illustrating and communicating it to suit the mentality
of his hearers of wide ranging backgrounds. All his teachings
have been grouped into three collections – or three Baskets
(Tripitakas). The three Pitakas are Vinaya, Abhidhamma and
Sutta. The present work, Dhammapada, is the second book of
the Minor Collection (Khuddakàgama) of the Sutta Pitaka (The
Basket of Discourses). It consists of 423 stanzas arranged in 26
Vaggas or Chapters.
By reading Dhammapada, one could learn the fundamentals of

the Buddhist way of life. It leads its reader not only to a happy
and useful life here and hereafter but also to the achievement of
life’s purpose “Summum Bonum” the Goal Supreme. Mr.
Albert J. Edmonds – author of one of the best English trans-
lations of Dhammapada says: “If ever an immortal classic was
produced upon the continent of Asia – it is the Dhammapada”.
In the western world, the Dhammapada was first translated into
Latin by Prof. Fausball of Copenhagen. The first English trans-
lation was by Prof. Max Muller. Since then many English ver-
sions have appeared.
52
Of all these translations, the present version entitled “Treasury
of Truth” has several claims to uniqueness. It is in this version
that all of the 423 stanzas have been illustrated. Each of the
423 stanzas has its own especially commissioned illustration.
The author of this work – Ven. Weragoda Sarada Maha Thero,
is widely known for his efforts to spread the word of the
Buddha worldwide. Ven. Sarada – a Buddhist Bhikkhu of inde-
fatigable zeal – has brought out 69 publications on Buddhist
themes, to his credit. His recent work “Life of the Buddha in
Pictures” has acquired worldwide acclaim. The present work is
a monumental publication.
The structure of the Treasury of Truth, is highly impressive.

Here, each stanza is transliterated in Roman characters. The
prose order of Pali stanzas is given and the significance of
the Pali words is conveyed. The original story – out of which
a given stanza stems – is also narrated. Popular translations,
exegetical material and a commentary are provided to guide
the user. I have the greatest pleasure in describing this work
as a great contribution to the world literature of Buddhism
and related issues. Not only the contemporary world but
even generations to come will profit from this work. Ven.
Weragoda Sarada Maha Thero deserves praise and the high-
est recognition of all for this monumental contribution to
human culture.
Ven. Balangoda Ananda Maitreya Maha Nayaka Thero

53
Foreword
by
Ven. Dr. Kirinde Dhammananda

Maha Nayaka Thero
Chief Prelate Malaysia
(Ph.D., D.Litt.)
I find myself in a specially privi-

leged position to recognize fully
and completely, the magnititude of the undertaking of Ven.
Weragoda Sarada Maha Thero – Chief Incumbent of the
Buddhist Mediation Centre, Singapore – who is the author of
“The Treasury of Truth” translation of The Dhammapada.
Objectively viewed, the current translation of the Dhamma-

pada, authored by Ven. W. Sarada Maha Thero, is way ahead
of all the other renderings of this great work, for several very
important reasons.
“The Treasury of Truth”, marks the first-ever occasion when

all of the 423 stanzas have been illustrated with pictures espe-
cially commissioned for this work.
This series of illustrations will have particular appeal to the

youthful readers of our day as they are keenly attuned to visual
communication. Viewed this way, the present translation of
Dhammapada will invariably provide a wholesome sense of
direction to those bewildered generations of our time, leading
them in the path to higher moral and spiritual achievements.
54
The present work lends itself readily to an in-depth study of
this religious classic of mankind, to the great delight of both
the scholar and the student.
Ven. Weragoda Sarada Maha Thero – the individual behind

this outstanding gift to the world of religion and culture, is a re-
markable person endowed with exceptional talents. Spreading
the word of the Buddha abroad is his avowed life’s mission.
The global success of his Buddhist publications is further en-
hanced by “Treasury of Truth”, which, to my mind, is his cli-
mactic work to date.
He has 68 Buddhist books to his credit, and he continues to

pursue his publication programme with ever accelarating vig-
our, for the “greater happiness and the greater well-being of the
masses” (bahujanahitàya, bahujanasukhàya).
My earnest wish is the author of this work, Ven. W. Sarada

Maha Thero, may be blessed with long life and sound health
enabling him to spread the word of the Buddha far and wide.
May the “Treasury of Truth” be a beacon light guiding the path
of today’s generations and of the generations to come.
Ven. Dr. Kirinde Dhammananda Maha Nayaka Thero

55
Kàlàma Sutta
Alaü Hi Vō Kàlàmà Kankhituü Alaü

Vicikicchituü, Kankhanãyē Ca
Pana Vō òhàn ē Vicikicchà Uppannà, E tha Tumh ē
Kàlàmà Mà Anussavēna, Mà Paramparàya,
Mà Itikiràya, Mà Pitaka Sampadàn ēna,
Mà Takkah ētu, Mà Naya H ētu,
Mà âkàra Parivitakk ēna, Mà Diññhi Nijjhànakkhantiyà,
Mà Bhabharåpatàya, Mà Samaõ ō Nō Garåti.
Yadà Tumh ē Kàlàmà, Attanàva Jàneyyàtha,
Im ē Dhammà Akusalà, Im ē Dhammà Sàvajjà,
Im ē Dhammà Vi¤¤å Garahità, Im ē Dhammà Samattà
Samàdinnà Ahitàya Dukkhàya
Saüvattantãti: Atha Tumh ē Kàlàmà Pajaheyyàtha.
Buddha
(Anguttara Nikaya, Vol 1, 188 –193 P.T.S. Ed.)
56
Kàlàma Sutta
Do not believe in anything (simply)

because you have heard it.
Do not believe in traditions because they
have been handed down for many generations.
Do not believe in anything because it is
spoken and rumoured by many.
Do not believe in anything (simply) because
it is found written in your religious books.
Do not believe in anything merely on the authority
of your teachers and elders.
But after observation and analysis,
when you find that anything agrees with reason
and is conducive to the good and benefit of one and all
then accept it and live up to it.
Buddha
(Anguttara Nikaya, Vol 1,188 –193 P.T.S. Ed.)
57
Chapter 1
Yamaka Vagga
Twin Verses
Suffering Follows The Evil-Doer
1 (1) The Story of the Monk Cakkhupàla (Verse 1)
While residing at the Jētavana Monastery in Sàvatthi, the Buddha

spoke this verse, with reference to Cakkhupàla, a blind monk.
On one occasion, Monk Cakkhupàla came to pay homage to

the Buddha at the Jētavana Monastery. One night, while pacing
up and down in meditation, the monk accidentally stepped on
some insects. In the morning, some monks visiting the monk
found the dead insects. They thought ill of the monk and re-
ported the matter to the Buddha. The Buddha asked them
whether they had seen the monk killing the insects. When they
answered in the negative, the Buddha said, “Just as you had not
seen him killing, so also he had not seen those living insects.
Besides, as the monk had already attained arahatship he could
have no intention of killing, so he was innocent.” On being
asked why Cakkhupàla was blind although he was an arahat,
the Buddha told the following story:
Cakkhupàla was a physician in one of his past existences.

Once, he had deliberately made a woman patient blind. That
woman had promised to become his slave, together with her
children, if her eyes were completely cured. Fearing that she
and her children would have to become slaves, she lied to the
physician. She told him that her eyes were getting worse when,
in fact, they were perfectly cured. The physician knew she was
deceiving him, so in revenge, he gave her another ointment,
which made her totally blind. As a result of this evil deed the
physician lost his eyesight many times in his later existences.
59
Explanatory Translation (Verse 1)
dhammà manōpubbaïgamà manōseññhà manōmayà
cē paduññhēna manasà bhàsati và karōti và tatō
dukkhaü naü anvēti vahatō padaü cakkaü iva.
dhammà: experience; manōpubbaïgamà: thought pre-

cedes; manōseññhà: thought is predominant; cē: therefore,
if, paduññhēna: (with) corrupted; manasà: thought; bhàsati:
(one) speaks; karōti và: or acts; tatō: due to it, dukkhaü:
suffering; naü: that person; anvēti: follows; vahatō padaü:
draught animal’s hoof; cakkaü iva: as the cart wheel.
All that we experience begins with thought. Our words and
deeds spring from thought. If we speak or act with evil
thoughts, unpleasant circumstances and experiences inevitably
result. Wherever we go, we create bad circumstances because
we carry bad thoughts. We cannot shake off this suffering as
long as we are tied to our evil thoughts. This is very much like
the wheel of a cart following the hoofs of the ox yoked to the
cart. The cart-wheel, along with the heavy load of the cart,
keeps following the draught oxen. The animal is bound to this
heavy load and cannot leave it.
Commentary
The first two verses in the Dhammapada reveal an important concept
in Buddhism. When most religions hold it as an important part of their
dogma that the world was created by a supernatural being called ‘God’,
Buddhism teaches that all that we experience (the ‘world’ as well as
the ‘self’) is created by thought, or the cognitive process of sense per-
ception and conception. This also proves that writers on Buddhism are
mistaken in stating that the Buddha was silent concerning the begin-
ning of the world. In the Rōhitassa Sutta of the Aõguttara Nikàya, the
Buddha states clearly that the world, the beginning of the world, the
60
end of the world, and the way leading to the end of the world, are all in
this fathom long body itself with its perceptions and conceptions.
The word manō is commonly translated as ‘mind’. But the Buddha
takes a phenomenalistic standpoint in the mind-matter controversy that
had baffled philosophers throughout history. The duality – ‘mind’ and
‘body’ – is rejected by the Buddha. The Buddha explains in the Sabba
Sutta of the Saüyutta Nikàya that all that we can talk about is ‘sense
experience’, including thought or conception as the sixth sense. The
terms nàma and råpa, commonly translated as ‘mind’ and ‘body’ are
not two ‘entities’ that co-exist in relation to each other. They are only
two ways of looking at the single ‘activity’ called ‘experience’. Nàma
(naming) is ‘experience’ seen subjectively as ‘the mental process of
identifying an object’ (råpa kàyē adhivàcana saüpassa).
Råpa (appearance) is ‘experience’ seen objectively as an ‘entity’ that is
perceived and conceived through the mental process of identification
(nàma kàyē pathigha saüpassa). Manō refers to ‘thought’ or the men-
tal process of conceptualization, which integrates and makes meaning
out of the different percepts brought in through the different senses.
This meaningful total ‘experience’ is the dhammà, viewed subjectively
as ‘identification of an entity’ (nàma) and objectively as ‘the entity
identified’ (råpa). Dhammà which is this “meaningful totality of expe-
rience” is normally seen as pleasant or unpleasant circumstance (lōka
dhamma).
61
Happiness Follows The Doer Of Good
1 (2) The Story of Maññakuõdali (Verse 2)

spoke this verse, with reference to Maññakuõdali, a young
Bràhmin.
Maññakuõdali was a young Bràhmin, whose father, Adinnapub-
baka, was very miserly and never gave anything in charity.
Even the gold ornaments for his only son were made by him-
self to save payment for workmanship. When his son fell ill, no
physician was consulted, until it was too late. When he realized
that his son was dying, he had the youth carried outside on to
the verandah, so that people coming to his house would not see
his possessions.
On that morning, the Buddha arising early from his deep medi-
tation of compassion saw, in his Net of Knowledge, Maññakuõ-
dali lying on the verandah. So when entering Sàvatthi for alms-
food with his disciples, the Buddha stood near the door of the
Bràhmin Adinnapubbaka. The Buddha sent forth a ray of light
to attract the attention of the youth, who was facing the interior
of the house. The youth saw the Buddha; and as he was very
weak he could only profess his faith mentally. But that was
enough. When he passed away with his heart in devotion to the
Buddha he was reborn in the Tàvatiüsa celestial world.
From his celestial abode the young Maññakuõdali, seeing his fa-
ther mourning over him at the cemetery, appeared to the old
man in the likeness of his old self. He told his father about his
rebirth in the Tàvatiüsa world and also urged him to approach
and invite the Buddha to a meal. At the house of Adinnapub-
baka the question of whether one could or could not be reborn
62
in a celestial world simply by mentally professing profound
faith in the Buddha, without giving in charity or observing the
moral precepts, was brought up. So the Buddha invited
Maññakuõdali to appear in person; Maññakuõdali then appeared
in his celestial ornaments and told them about his rebirth in the
Tàvatiüsa realm. Only then, the listeners became convinced
that the son of the Bràhmin Adinnapubbaka, by simply devot-
ing his mind to the Buddha, had attained much glory.

dhammà manōpubbaïgamà manō seññhà manōmayà
cē pasannēna manasà bhàsati và karōti và tatō
sukhaü naü anvēti anapàyini chàyà iva
dhammà: experience; manōpubbaïgamà: thought pre-

cedes; manōseññhà: thought is predominant; manōmayà:
mind-made are they; cē: therefore, if; pasannēna: (with)
pure; manasà: thought; bhàsati: (one) speaks; karōti và: or
acts; tatō: due to it; sukhaü: happiness; naü: that person;
anvēti: follows; anapàyini: not deserting; chàyà iva: as the
shadow.
All that man experiences springs out of his thoughts. If his
thoughts are good, the words and deeds will also be good. The
result of good thoughts, words and deeds will be happiness.
This happiness never leaves the person whose thoughts are
good. Happiness will always follow him like his shadow that
never leaves him.
Commentary
How we experience our circumstances depends on the way we inter-
pret them. If we interpret them in the wrong way, we experience suffer-
63
ing. If we interpret them in the right way, we experience happiness. In
other words, our happiness or unhappiness depends on the way we
think.
Thought also creates circumstances in a futuristic sense. If we harbour
ill will and speak or act with ill will, people will begin to hate us. We
will be punished by society and the law. After death, we will also be
reborn in a realm of suffering. Here, ‘thought’ refers to kamma (action)
and ‘experience’ refers to vipàka (consequences).
The message finally conveyed by this pair of verses is: “Think wrong
and suffer. Think right and be happy.” This pair of verses was spoken
by the Buddha to show the inevitable consequence (vipàka) of good
and evil thought (kamma). Man reaps what he has sown, both in the
past and in the present. What he sows now, he reaps in the present and
in the future. Man himself is responsible for his own happiness and
misery. He creates his own hell and heaven. He is the architect of his
own fate. What he makes he can unmake. Buddhism teaches the way to
escape from suffering by understanding and using the law of cause and
effect. Buddhism is very realistic and optimistic. Instead of blindly de-
pending on unknown supernatural powers, hoping for happiness, Bud-
dhism finds the true way to happiness realistically.
64
Uncontrolled Hatred Leads To Harm
Overcoming Anger
1 (3) (4) The Story of Monk Tissa (Verses 3 & 4)

uttered these Verses, with reference to Monk Tissa. Tissa, son
of the Buddha’s maternal aunt, was at one time staying with
the Buddha. He had become a monk only in his old age, but he
posed as a senior monk and was very pleased when visiting
monks asked his permission to do some service for him. On the
other hand, he failed to perform the duties expected of junior
monks; besides, he often quarrelled with the younger monks.
Should anyone rebuke him on account of his behaviour, he
would go complaining to the Buddha, weeping, very much dis-
satisfied and very upset.
Once, the Teacher asked him, “Tissa, why have you come to
me so sad and sorrowful with tears in your eyes, weeping?”
The other monks had discussed among themselves, “If he goes
alone, he may cause trouble.” So they too went along with him,
paid obeisance to the Teacher, and sat down respectfully on
one side. Tissa answered the Teacher’s question, “Venerable,
these monks are abusing me.” The Teacher asked, “But where
were you sitting?” “In the centre of the monastery in the Hall
of State, Venerable.” “Did you see these monks when they
came?” “Yes, Venerable I saw them.” “Did you rise and go to
meet them?” “No, Venerable, I did not.” “Did you offer to take
their monastic utensils?” “No, Venerable, I did not offer to take
them.” “Tissa, do not act thus. You alone are to be blamed; ask
their pardon.” “I will not ask their pardon, Venerable.”
65
The monks said to the Teacher, “He is an obstinate monk, Ven-
erable.” The Teacher replied, “Monks, this is not the first time
he has proved obstinate; he was obstinate also in a previous
state of existence.” “We know all about his present obstinacy,
Venerable; but what did he do in a previous state of exist-
ence?” “Well then, monks, listen,” said the Teacher. So saying,
he told the following story.
Once upon a time, when a certain king reigned at Benàres, an

ascetic named Dēvala, who had resided for eight months in the
Himàlaya country, desiring to reside near the city during the
four months of the rains, for salt and vinegar returned from the
Himàlayas. Seeing two boys at the gate of the city, he asked
them, “Where do monks who come to this city spend the night?”
“In the potter’s hall, Venerable.” So Dēvala went to the potter’s
hall, stopped at the door, and said, “lf it is agreeable to you,
Bhaggava, I would like to spend one night in your hall.” The
potter turned over the hall to him, saying, “I have no work go-
ing on in the hall at night, and the hall is a large one; spend the
night here as you please, Venerable.” No sooner had Dēvala
entered the hall and sat down than another ascetic named
Nàrada, returning from the Himàlayas, asked the potter for a
night’s lodging. The potter thought to himself, “The ascetic who
arrived first may or may not be willing to spend the night with
him; I will therefore relieve myself of responsibility.”
So he said to the ascetic who had just arrived, “Venerable, if

the ascetic who arrived first approves of it, spend the night at
your pleasure.” So Nàrada approached Dēvala and said,
“Teacher, if it is agreeable to you, I would like to spend one
night here.” Dēvala replied, “The hall is a large one; therefore
come in and spend the night on one side.” So Nàrada went in
66
and sat down beside the ascetic who had gone in before him.
Both exchanged friendly greetings.
When it was bedtime, Nàrada noted carefully the place where

Dēvala lay and the position of the door, and then lay down. But
when Dēvala lay down, instead of lying down in his proper
place, he lay down directly across the doorway. The result was
that when Nàrada went out at night, he trod on Dēvala’s matted
locks. Thereupon Dēvala cried out, “Who is treading on my
locks?” Nàrada replied, “Teacher, it is I.” “False ascetic,” said
Dēvala, “You come from the forest and tread on my locks.”
“Teacher, I did not know that you were lying here; please par-
don me.” Nàrada then went out, leaving Dēvala weeping as if
his heart would break. Dēvala thought to himself, “I will not let
him tread on me when he comes in also.” So he turned around
and lay down, placing his head where his feet had been before.
When Nàrada came in, he thought to himself, “The first time I
injured the teacher; this time I will go in past his feet.” The re-
sult was that, when Nàrada entered, he trod on Dēvala’s neck.
Thereupon Dēvala cried out, “Who is that?” Nàrada replied, “It
is I, teacher.” “False ascetic,” said Dēvala, “The first time you
trod on my locks. This time you tread on my neck. I will curse
you.” “Teacher, I am not to blame. I did not know that you
were lying in this position. When I came in I thought to myself,
‘The first time I injured the teacher; this time I will go in past
his feet.’ Please pardon me.” “False ascetic, I will curse you.”
“Do not do so, teacher.” But Dēvala, paying no attention to
what Nàrada said, cursed him all the same, saying, “May your
head split into seven pieces at sunrise.”
Now Nàrada, perceiving that the curse would fall back on his
brother-ascetic, he felt compassion for him, and therefore put
67
forth the power of his meditation and prevented the sunrise.
When the sun did not rise, the king had to intervene and ask
Dēvala to apologise. Dēvala refused. Then said Nàrada to
Dēvala, “Teacher, I will put forth my power of meditation and
make the sun to rise. At the moment of sunrise please keep a
lump of clay on your head and submerge in water and rise in
different places as you go your way.” As soon as the sun’s rays
touched the lump of clay on his head, it divided into seven
pieces. Thereupon Dēvala ducked in the water, and came up in
a different place, and ran away. When the Buddha had given
his instruction, he said, “Monks, at that time the king was
ânanda, Dēvala was Tissa, and Nàrada was myself, when at
that time he was obstinate.”
The Buddha advised them not to keep thoughts of enmity, for

this could be only appeased by thoughts of friendliness.
maü akkocchi maü avadhi maü ajini mē ahàsi

yē taü upanayhanti tēsaü vēraü na saümati
maü: me; akkocchi: (he) insulted; maü: me; avadhi: (he)

assaulted; maü: me; ajini (he) defeated; ahàsi: (he)
robbed; mē: my (belongings); yē: those who; taü: such
thoughts; upanayhanti: keep coming back to; tēsaü: their;
vēraü: enmity; na saümati: never ceases.
When a person holds that he was insulted, assaulted, defeated,

or robbed, his anger continues to increase. The anger of such a
person has no way of subsiding. The more he goes over his im-
aginary trouble the greater becomes his desire to avenge it.
68
maü akkocchi maü avadhi maü ajini mē ahàsi
yē taü na upanayhanti tēsaü vēraü saümati.
maü: me; akkocchi: (he) insulted; maü: me; avadhi: (he)
assaulted; maü: me; ajini: (he) defeated; ahàsi: (he)
robbed; mē: my (belongings); yē: those who; taü: such
thoughts; na upanayhanti: does not constantly return to;
tēsaü: their; vēraü: enmity; saümati: ceases.
Living in human society, people often quarrel with one an-
other. When such conflicts occur, people often keep thinking
about the wrongs done to them by others. When that happens,
their anger tends to grow. But in those who forgive and forget
the wrongs done to them, anger quickly vanishes. They are
then at peace.
Commentary
This pair of verses reveals the psychological principle that is basic to
emotional control. Emotion is an excitement of the body that begins
with a thought. A thought creates a mental picture which, if held onto,
excites a corresponding emotion. It is only when this mental picture is
discarded and paid no attention to, that the emotion subsides. The
Buddha’s constant advice to His followers was not to retaliate but to
practice patience at all times and places, even under provocation. The
Buddha praises those who forebear the wrongs of others, even though
they have the power to retaliate. In the Dhammapada itself there are
many instances that show how the Buddha practiced patience, even
when he was severely criticised, abused, and attacked. Patience is not a
sign of weakness or defeatism but the unfailing strength of great men
and women. The secret of patience is to change the mental picture or
how you interpret a situation. An example is given in the Shàntivàdi
Jàtaka, where the saint Shàntivàdi was the Buddha Gōtama in his
former life. The saint kept repeating the thought, “Long live the king
may he be free from harm,” while his limbs were severed until death,
by this cruel king who wanted to test his patience.
69
Hatred Is Overcome Only By Non-Hatred
1 (4) The Story of Kàliyakkhinã (Verse 5)

spoke this verse, with reference to a certain woman who was
barren and another capable of bearing a child.
Once there lived a householder, whose wife was barren. Being

unable to bear a child and afraid that she would be mistreated
by her husband and her mother-in-law, she arranged for her
husband to marry another woman. But on two occasions, as
soon as she knew the second wife was pregnant, the barren
wife gave her food mixed with drugs causing her to have a mis-
carriage. On her third pregnancy, the pregnant wife kept it to
herself without informing the barren wife. But when the latter
came to know about it, she again caused an abortion. Eventu-
ally the second wife died in childbirth. Before her death, the
unfortunate woman was filled with hatred and vowed venge-
ance on the barren wife and her future offspring. Thus a feud
started.
Among their later existences the two were reborn as a hen and
a female cat; a doe and a leopard; and finally as the daughter of
a nobleman in Sàvatthi and a female evil spirit. One day she
(Kàli Yakkhinã) was in pursuit of the nobleman’s daughter and
her baby. When this lady heard that the Buddha was giving a
religious discourse at the Jētavana Monastery, she fled to him
and placed her son at his feet for protection. The evil spirit was
prevented from entering the Monastery. She was later called in
and both the lady and the evil spirit were admonished by the
Buddha. The Buddha told them about their past trouble as rival
wives and how they had been harboring hatred towards each
70
other. They were made to see that hatred could only cause
more hatred, and that it could only cease through friendship,
understanding, and goodwill. Both realised their mistake, and
on the admonition of the Buddha, made their peace with each
other.
The Buddha then requested the woman to hand over her son to
the evil spirit. Fearing for the safety of her son, she hesitated,
but because of her devotion and confidence in the Buddha she
did hand over her son.
The child was warmly received by the evil spirit. After kissing and
caressing the child tenderly like her own son, she handed back
the child to his mother. As a result, there was no more hatred.

idha vērēna vēràni kudàcanaü na hi saümantã
avērēna ca saümanti ēsa sanantanō dhaümō
idha: in this world; vēràni: hatred (enmity); vērēna: through

hatred; kudàcanaü: at no time; na hi saümantã: not sub-
sided; avērēna ca: only by non-hatred; saümanti: are paci-
fied; ēsa: this (is); sanantanō: ageless; dhaümō: wisdom.
Those who attempt to conquer hatred by hatred are like warri-
ors who take weapons to overcome others who bear arms. This
does not end hatred, but gives it room to grow. But, ancient
wisdom has advocated a different timeless strategy to over-
come hatred. This eternal wisdom is to meet hatred with
non-hatred. The method of trying to conquer hatred through
hatred never succeeds in overcoming hatred. But, the method
of overcoming hatred through non-hatred is eternally effective.
That is why that method is described as eternal wisdom.
71
Commentary
The principle revealed in this verse is clear. Quarrels can never come
to an end by quarrelling. War can never end through further wars. En-
mity never ends by returning enmity for enmity. Only by giving up an-
ger, enmity, quarrelling and wars can these evils be stopped. It is
through friendliness, forgiving and forgetting that enmity ceases.
72
Recollection Of Death Brings Peace
1 (5) The Story of K o sambi Monks (Verse 6)

uttered this verse, with reference to the monks of Kōsambi.
The monks of Kōsambi had formed into two groups. One
group followed the master of Vinaya and the other followed
the teacher of the Dhamma. Once they were quarrelling among
themselves over a minor Vinaya rule. Even the Buddha could
not stop them from quarrelling; so he left them and spent the
vassa, religious retreat in the monsoon season, all alone in
Rakkhita Grove near Pàrileyyaka forest. There, the elephant
Pàrileyya waited upon the Buddha.
The lay disciples of Kōsambi, on learning the reason for the
departure of the Buddha, refused to make offerings to the re-
maining monks. This made them realize their mistake and rec-
onciliation took place among themselves. Still, the lay disci-
ples would not treat them as respectfully as before, until they
owned up their fault to the Buddha. But the Buddha was away
and it was in the middle of the vassa; so the monks of Kōsambi
spent the vassa in misery and hardship.
At the end of the vassa, the Venerable ânanda and many
monks approached the Buddha and gave the message from
Anàthapiõóika and other lay disciples imploring him to return.
In due course the Buddha returned to the Jētavana Monastery
in Sàvatthi. The monks followed him there, fell down at his
feet, and admitted their fault. The Buddha rebuked them for
disobeying Him. He told them to remember that they must all
die some day and therefore, they must stop their quarrels and
must not act as if they would never die.
73
ettha parē mayaü yamàmasē na ca vijànanti tattha
yē ca vijànanti tatō mēdhagà sammanti.
ettha: in this place; parē: those others; mayaü: we; yamà-

masē: die; na vijànanti: do not know; tattha: here; yē ca:
some; vijànanti: know (it); tatō: due to that (awareness);
mēdhagà: conflicts and disputes; sammanti: subside.
Most of us are not willing to face the reality of impermanence
and death. It is because we forget this fact that our lives are
transitory, that we quarrel with each other, as if we are going to
live for ever. But, if we face the fact of death, our quarrels will
come to an end. We will then realize the folly of fighting when
we ourselves are doomed to die. Excited by emotions our
thought being clouded, we cannot see the truth about life.
When we see the truth, however, our thoughts become free of
emotions.
Commentary
The essence of Buddhism is facing the reality of death and imperma-
nence. Why we suffer is because we run away from reality, carried
away by emotions. Emotions are in conflict with reality; therefore, they
are bound to be thwarted by reality. Not only anger but all self-centred
emotions come to an end when we face the reality of death. It is a real-
istic thought that ends all unhappiness. Those who do not face reality
in this Buddhist way, continue to be frustrated and angry, and suffer in
consequence.
Generally, people are not aware that death will overtake them one day.
They act unmindful of this universal truth. Both monks and laymen,
unmindful of death and considering themselves as immortals, are often
heedless in cultivating virtues. They engage themselves in strife and
arguments and are often dejected, with their hopes and aspirations
74
shattered. At times, they postpone their work with the hope of doing it
on a grand scale in the future, and end up without being able to do any-
thing. Therefore, it is only proper that one should daily reflect on
death.
Being mindful of death is central to the Buddhist way of understanding
the real nature of life. There are people in this world, people in various
walks of life, who resent the very word ‘death’, let alone reflect on it.
Infatuated by long life, good health, youth and prosperity, they com-
pletely forget the fact that they are subject to death. Immersed in the
evanescent pleasures of the five-fold senses, they seek only material
satisfaction in this world, completely disregarding a future life, and in-
dulging in vice through the mind, body and speech. They regard this
impermanent and evanescent life as permanent and everlasting. It is to
arouse a sense of dissatisfaction in such blind and ignorant people, to
allay the pangs of sorrow caused by the separation of parents and chil-
dren, and from wealth and property, to inculcate the doctrine of imper-
manence in all beings, and thereby convince them of the unsatisfaction
of life, and direct them towards the attainment of everlasting peace,
that the Buddha preached these words.
A person who has not comprehended the doctrine of the Buddha is in-
fatuated by long life and considers himself as immortal, even though
he may see many deaths around him; he is infatuated by good health
and considers himself free from disease even though he may see count-
less diseased persons around him; he is infatuated by youth even
though he may see many aged persons and considers himself as one
who is not subjected to old age; he is infatuated by wealth and prosper-
ity even though he may see countless persons rendered destitute
through loss of wealth; and he never thinks for a moment, that he too,
might be subjected to such a state.
75
Sloth Defeats Spirituality Spiritual
Strength Is Undefeatable
1 (6) The Story of Monk Mahàkàla (Verses 7 & 8)
While residing in the neighbourhood of the town of Sētavya,

the Buddha uttered these verses, with reference to Mahàkàla
and his brother Cålakàla. For Cålakàla, Majjhima Kàla, and
Mahàkàla were three householders who lived in Sētavya, and
they were brothers. Cålakàla and Mahàkàla, the oldest and
youngest respectively, used to travel abroad with their caravan
of five hundred carts and bring home goods to sell, and Ma-
jjhima Kàla sold the goods they brought. Now on a certain oc-
casion the two brothers, taking wares of various kinds in their
five hundred carts, set out for Sàvatthi, and halting between Sà-
vatthi and Jētavana, unharnessed their carts. In the evening
Mahàkàla saw Noble Disciples, residents of Sàvatthi, with gar-
lands and perfumes in their hands, going to hear the Law.
“Where are they going?” he asked. Receiving the answer that
they were going to hear the Law, he thought to himself, “I will
go too.” So he addressed his youngest brother, “Dear brother,
keep watch over the carts; I am going to hear the Law.” So say-
ing, he went and paid obeisance to the Buddha and sat down in
the outer circle of the congregation.
On that day the Teacher preached the Law in orderly sequence
with reference to Mahàkàla’s disposition of mind, and quoting
the Sutta on the Aggregate of Suffering, and other Suttas, dis-
coursed on the sinfulness and folly and contamination of sen-
sual pleasures. Mahàkàla, after listening to the discourse, be-
came a monk under the Teacher. Cålakàla likewise became a
monk. But the thought in Cålakàla’s mind was, “After a time I
will return to the world and take my brother with me.”
76
Somewhat later Mahàkàla made his full profession, and ap-
proaching the Teacher, asked him, “How many duties are there
in this Religion?” The Teacher informed him that there were
two. Said Mahàkàla, “Venerable, since I became a monk in old
age, I shall not be able to fulfill the Duty of Study, but I can
fulfill the Duty of Contemplation.” So he had the Teacher in-
struct him in the Practice of meditation in a cemetery, which
leads to Arahatship. At the end of the first watch, when every-
one else was asleep, he went to the cemetery; and at dawn, be-
fore anyone else had risen, he returned to the Monastery.
Now a certain young woman of station was attacked by a dis-

ease, and the very moment the disease attacked her, she died,
in the evening, without a sign of old age or weakness. In the
evening her kinsfolk and friends brought her body to the burn-
ing-ground, with firewood, oil, and other requisites, and said to
the keeper of the burning-ground, “Burn this body.” And pay-
ing the keeper the usual fee, they turned the body over to her
and departed. When the keeper of the burning-ground removed
the woman’s dress and beheld her beautiful golden-hued body,
she straightway thought to herself, “This corpse is a suitable
Subject of Meditation to show to His reverence.” So she went
to the Venerable, paid obeisance to him, and said, “I have a re-
markably good Subject of Meditation; pray look at it, Venera-
ble.” “Very well,” said the Venerable. So he went and caused
the dress which covered the corpse to be removed, and sur-
veyed the body from the soles of the feet to the tips of the hair.
Then he said, “Throw this beautiful golden-hued body into the
fire, and as soon as the tongues of fire have laid hold of it,
please tell me.” So saying, he went to his own place and sat
down. The keeper of the burning-ground did as she was told
and went and informed the Venerable. The Venerable came
77
and surveyed the body. Where the flames had touched the
flesh, the colour of her body was like that of a mottled cow; the
feet stuck out and hung down; the hands were curled back; the
forehead was without skin. The Venerable thought to himself,
“This body, which but now caused those who looked thereon
to forget the Sacred Word, has but now attained decay, has but
now attained death.” And going to his night-quarters, he sat
down, discerning clearly Decay and Death. Mahàkàla devel-
oped Spiritual Insight and attained Arahatship, together with
the Supernatural Faculties.
When Mahàkàla attained Arahatship, the Buddha, surrounded

by the Congregation of Monks, travelling from place to place,
arrived at Sētavya and entered the Simsapà forest. Cålakàla’s
wives, hearing that the Buddha had arrived, thought to them-
selves, “Now we shall recover our husband.” So they went and
invited the Buddha. Now when a visit is expected from the
Buddha, it is customary for a single monk to go in advance and
give warning. When Cålakàla went home to prepare for alms-
giving his wives tore off his robes. Mahàkàla’s eight wives
also thought that they would get their husband to give up the
robes. One day, they arranged an alms-giving for the Buddha
and the Disciples and asked the Buddha to leave Mahàkàla be-
hind to pronounce the formula of thanksgiving after alms-giv-
ing. The Buddha left him at his former home and went away
with the other disciples.
When the Buddha reached the village gate, the congregation of

monks was offended and said, “What a thing for the Buddha to
do! Did he do it wittingly or unwittingly? Yesterday Cålakàla
came and that was the end of his monastic life. But today, a dif-
ferent monk came and nothing of the sort happened.” The
78
Buddha sent Mahàkàla back and continued on his way. Said
the monks, “The monk Mahàkàla is virtuous and upright. Will
they put an end to his monastic life?” Mahàkàla’s wives tried
to make him a layman but he rose into the air through his psy-
chic power as an Arahat and appeared before the Buddha as he
was reciting these two verses. Monk Mahàkàla paid obeisance
to the Buddha and the Buddha told the other monks that they
were wrong about Arahat Mahàkàla to compare him with
Monk Cålakàla.
subhànupassiü viharantaü indriyēsu asaüvutaü

bhōjanamhi ca amatta¤¤uü kusãtaü hãnavãriyaü
taü vē pasahati Màrō vàtō dubbalaü rukkhaü iva
subhànupassiü: dwelling on the attractiveness of sensual

pleasures; viharantaü: he who lives; indriyēsu: in senses;
asaüvutaü: unguarded; bhōjanamhi ca: in food also;
amatta¤¤uü: immoderate; kusãtaü: lazy; hãnavãriyaü:
weak in making an effort; taü: that person; Màrō: emotion
personified as ‘Màra’ (the equivalent of ‘Devil’); vē:
indeed; pasahati: overpowers; vàtō: the wind; dubbalaü:
weak; rukkhaü: tree; iva: like.
Those who dwell on the attractiveness of sensual enjoyments,

and live with the senses unguarded, and are immoderate in eat-
ing, they are slothful and weak in perseverance and will-power.
Emotions overpower such persons as easily as the wind over-
powers a weak tree.
79
asubhànupassiü viharantaü indriyēsu susaüvutaü

bhōjanamhi ca matta¤¤uü saddhaü àraddha vãriyaü
Màrō taü vē nappasahati vàtō sēlaü pabbataü iva.
asubhànupassiü: dwelling on the unattractiveness of sensual

pleasure; viharantaü: he who lives; indriyēsu: in senses;
susaüvutaü: well guarded; bhōjanamhi ca: in food also;
matta¤¤uü: moderate; saddhaü: devoted; àraddha vãriyaü:
strong in effort; taü: that person; Màrō: emotions personified
as ‘Màra’ (the equivalent of ‘Devil’); nappasahati: does not
overpower; vàtō: the wind; sēlaü pabbataü: rocky mountain;
iva: like.
Those who dwell on the unattractiveness of sensual enjoy-

ments, and live with the senses well guarded, and moderate in
eating, they are devoted to the Teaching and to persistent me-
thodical practice. Such persons are not overpowered by emo-
tions just as a rocky mountain is not shaken by the wind.
Commentary
Those who have a false idea of optimism and think that life is a bed of
roses without thorns, they keep focusing on the pleasant side of life and
ignore the unpleasant. As a result, they become attached to things and
call them “this is mine” or “this is myself”. When these things to which
they are attached change and are parted from them, they lament that
what is “theirs” and what is “themselves” is breaking up and dying.
Those who look at the unpleasant side of life, the thorns in the roses,
have their attachments weaken. When this happens, the change and sep-
aration from attached objects do not bring about much sorrow or grief.
80
Asubhànupassanà: does not mean the reflection on the painfulness of
pain which produces hatred or aversion. That is called the cultivation
of ‘the perception of repulsiveness’ (pañhigha sa¤¤à), which is also to
be avoided. Its true meaning is the reflection on the bad side of sensual
pleasure, which people often like to ignore, and in so doing, run into
suffering, the very thing that they are trying to avoid. True optimism is
not a one-sided view of life but an ability to see a solution to the prob-
lems in life. This is the optimism of Buddhism.
This pair of verses reveals the method of finding happiness in life, by

giving up attachment to things of the world. The first step is to think re-
alistically. Guarding the senses is learning to stop reacting to pleasant
and unpleasant circumstances with desire and aversion. Exercising
control in our eating habits and overcoming laziness are necessary to
maintain the practice of focusing attention on right things and thereby
clearing the thoughts of emotional attachments.
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Those Who Do Not Deserve The Stained Robe
The Virtuous Deserve The Stained Robe
1 (7) The Story of D evadatta (Verses 9 & 10)

spoke these verses, with reference to Dēvadatta. For on a cer-
tain occasion the two Chief Disciples, each with a retinue of
five hundred monks, took leave of the Buddha and went from
Jētavana to Ràjagaha. The residents of Ràjagaha united in twos
and threes and in larger groups gave alms in accordance with
the custom of giving alms to visitors. Now one day Venerable
Sàriputta said, in making the Address of Thanksgiving, “Lay
brethren, one man himself gives alms, but does not urge an-
other to give; that man receives in future births the blessing of
wealth, but not the blessing of a retinue. Another man urges his
neighbour to give, but does not himself give; that man receives
in future births the blessing of a retinue, but not the blessing of
wealth. Another man neither himself gives alms nor urges oth-
ers to give; in future births that man receives not so much as a
bellyful of sour rice-gruel, but is forlorn and destitute. Yet an-
other both himself gives alms and urges his neighbour to give;
that man, in future births in a hundred states of existence, in a
thousand states of existence, in a hundred thousand states of
existence, receives both the blessing of wealth and the blessing
of a retinue.” Thus did Venerable Sàriputta preach the law.
One person invited the Venerable to take a meal with him, say-
ing, “Venerable, accept my hospitality for tomorrow.” For the
alms-giving someone handed over a piece of cloth, worth one
hundred thousand, to the organizers of the alms giving cere-
mony. He instructed them to dispose of it and use the proceeds
for the ceremony should there be any shortage of funds, or if
82
there were no such shortage, to offer it to anyone of the monks
they thought fit. It so happened that there was no shortage of
anything and the cloth was to be offered to one of the monks.
Since the two Chief Disciples visited Ràjagaha only occasion-
ally, the cloth was offered to Dēvadatta, who was a permanent
resident of Ràjagaha.
It came about this way. Some said, “Let us give it to the Vener-
able Sàriputta.” Others said, “The Venerable Sàriputta has a
way of coming and going. But Dēvadatta is our constant com-
panion, both on festival days and on ordinary days, and is ever
ready like a water-pot. Let us give it to him.” After a long dis-
cussion it was decided by a majority of four to give the robe to
Dēvadatta. So they gave the robe to Dēvadatta.
Dēvadatta cut it in two, fashioned it, dyed it, put one part on as
an undergarment and the other as an upper garment, and wore
it as he walked about. When they saw him wearing his new
robe, they said, “This robe does not befit Dēvadatta, but does
befit the Venerable Sàriputta. Dēvadatta is going about wear-
ing under and upper garments which do not befit him.” Said
the Buddha, “Monks, this is not the first time Dēvadatta has
worn robes unbecoming to him; in a previous state of existence
also he wore robes which did not befit him.” So saying, he re-
lated the following.
Once upon a time, when Brahmadatta ruled at Benàres, there

dwelt at Benàres a certain elephant-hunter who made a living
by killing elephants. Now in a certain forest several thousand
elephants found pasture. One day, when they went to the for-
est, they saw some Private Buddhas. From that day, both going
and coming, they fell down on their knees before the Private
Buddha before proceeding on their way.
83
One day the elephant-hunter saw their actions. Thought he, “I
too ought to get a yellow robe immediately.” So he went to a
pool used by a certain Private Buddha, and while the latter was
bathing and his robes lay on the bank, stole his robes. Then he
went and sat down on the path by which the elephants came and
went, with a spear in his hand and the robe drawn over his head.
The elephants saw him, and taking him for a Private Buddha,
paid obeisance to him, and then went their way. The elephant
which came last of all he killed with a thrust of his spear. And
taking the tusks and other parts which were of value and bury-
ing the rest of the dead animal in the ground, he departed.
Later on the Future Buddha, who had been reborn as an ele-
phant, became the leader of the elephants and the lord of the
herd. At that time also the elephant-hunter was pursuing the
same tactics as before. The Buddha observed the decline of his
retinue and asked, “Where do these elephants go that this herd
has become so small?” “That we do not know, master.” The
Buddha thought to himself, “Wherever they go, they must not
go without my permission.” Then the suspicion entered his
mind, “The fellow who sits in a certain place with a yellow
robe drawn over his head must be causing the trouble; he will
bear watching.”
So the leader of the herd sent the other elephants on ahead and
walking very slowly, brought up the rear himself. When the
rest of the elephants had paid obeisance and passed on, the ele-
phant-hunter saw the Buddha approach, whereupon he gath-
ered his robe together and threw his spear. The Buddha fixed
his attention as he approached, and stepped backwards to avoid
the spear. “This is the man who killed my elephants,” thought
the Buddha, and forthwith sprang forwards to seize him. But
the elephant-hunter jumped behind a tree and crouched down.
84
Thought the Buddha, “I will encircle both the hunter and the
tree with my trunk, seize the hunter, and dash him to the
ground.” Just at that moment the hunter removed the yellow
robe and allowed the elephant to see it. When the Great Being
saw it, he thought to himself, “If I offend against this man, the
reverence which thousands of Buddhas, Private Buddhas, and
Arahats feel towards me will of necessity be lost.” Therefore
he kept his patience. Then he asked the hunter, “Was it you that
killed all these kinsmen of mine?” “Yes, master,” replied the
hunter. “Why did you do so wicked a deed? You have put on
robes which become those who are free from the passions, but
which are unbecoming to you. In doing such a deed as this, you
have committed a grievous sin.” So saying, he rebuked him
again for the last time. “Unbecoming is the deed you have
done,” said he.
When the Buddha had ended this lesson, he identified the char-
acters in the Jàtaka as follows, “At that time the elephant-
hunter was Dēvadatta, and the noble elephant who rebuked
him was I myself. Monks, this is not the first time Dēvadatta
has worn a robe which was unbecoming to him.”
anikkasàvō damasaccēna apētō yō kàsàvaü

vatthaü paridahessati sō kàsàvaü na arahati
anikkasàvō: uncleaned of the stain of defilements; damasa-

ccēna: emotional control and awareness of reality; apētō:
devoid of; Yō: some individual; kàsàvaü vatthaü: the
stained cloth; paridahessati: wears; sō: that person;
kàsàvaü: the stained robe; na arahati: is not worthy of.
85
A monk may be stained with defilements, bereft of self-control
and awareness of reality. Such a monk, though he may wear
the ‘stained cloth’ (the monk’s robe which has been specially
coloured with dye obtained from wild plants), he is not worthy
of such a saintly garb.

Yō ca vantakasàvassa sãlēsu susamàhitō
damasaccēna sō upētō sa vē kàsàvaü arahati
Yō ca: if some person; vantakasàvassa: free of the stain of

defilements; sãlēsu: well conducted; susamàhitō: who is
tranquil within; damasaccēna: with emotional control and
awareness of reality; upētō: endowed; sō: that person; vē:
certainly; kàsàvaü: the stained cloth; arahati: is worthy of.
Whoever dons the ‘stained cloth’, being free of defilements,
who is well conducted and tranquil within, having emotions
under control and aware of reality, such a person is worthy of
the sacred ‘stained cloth.’
Commentary
The ‘stained cloth’ is a symbol of purity for the Buddhist. He holds as
sacred and holy this specially prepared monk’s robe. The Buddhist
bows down in homage to the wearer of this robe. The robe signifies the
Sangha which is a part of the Holy Trinity of the Buddhist: Buddha,
Dhamma and Sangha.
When a person is ordained as a Buddhist monk, the person feels that he

has risen above the mundane realm and become a holy person. This
feeling is reinforced when laymen bow down before him. This new
‘self-image’ helps the newly ordained person to start a new life of holi-
ness. The layman too gets inspiration by seeing and worshiping the
86
wearer of the robe. This veneration of the robe, therefore, is an impor-
tant part of the Buddhist practice.
This is why a person contaminated by profanity is not worthy of the
yellow cloth. It is a sacrilege to wear it, if he is impure. It is a desecra-
tion of the sacred robe.
87
False Values Bar Spiritual Progress
Truth Enlightens
1 (8) The Story of Monk Sàriputta (Verses 11 & 12)
While residing at Vēluvana, the Bamboo Grove Monastery in Rà-

jagaha, the Buddha spoke these verses, with reference to San-
jaya, a former teacher of the Chief Disciples, the Venerable
Sàriputta and the Venerable Moggallàna (formerly Upatissa
and Kōlita).
Before the Buddha appeared in the world, there were two

Bràhamaõa villages not far from Ràjagaha named Upatissa vil-
lage and Kōlita village. One day a Bràhamaõa’s wife named
Råpasari, who lived in Upatissa village, conceived a child; and
on the same day a brahamin’s wife named Moggali, who lived
in Kōlita village, likewise conceived a child in her womb. We
are told that for seven generations these two families had been
firmly knit and bound together in the bonds of friendship; they
performed the Protection of the Embryo for the two expectant
mothers on the same day. On the expiration of ten lunar
months, both women gave birth to sons.
On the day appointed for the name of the children, they gave
the name Upatissa to the son of the brahamin woman whose
name was Sàri, because he was the son of the principal family
in Upatissa village; to the other boy, because he was the son of
the principal family in Kōlita village, they gave the name
Kōlita. As they grew up, both boys attained the highest profi-
ciency in all the arts and sciences. Whenever the youth Upa-
tissa went to the river or the garden to enjoy himself, five hun-
88
dred golden litters accompanied him; five hundred chariots
drawn by thoroughbreds accompanied the youth Kōlita. The
two youths had retinues of five hundred boys apiece.
Now there is a festival celebrated every year in Ràjagaha

which goes by the name of Mountain-top festival. A couch for
the two youths was set up in one place, and the two youths sat
together and witnessed the passing show. When there was oc-
casion to laugh, they laughed; when there was occasion to
weep, they wept; when it was time to give alms, they gave
alms. In this way they witnessed the festivities for several days.
But one day, when they had grown wiser, there was no laugh
when they might have laughed, as on preceding days, there
were no tears when they might have wept, and when their alms
were sought they gave no alms.
The following thought, we are told, occurred to the two youths,

“Why should we look at this? Before a hundred years have
passed, all these people will have gone hence and will no more
be seen. It behoves us rather to seek the Way of Release.” And
taking this thought to heart, they sat down. Then Kōlita said to
Upatissa, “Friend Upatissa, you do not appear to be pleased
and delighted as on previous days. Nay rather, you are afflicted
with melancholy. What is in your mind?” “Friend Kōlita, I sit
thinking, ‘There is no lasting satisfaction in looking upon these
folk; this is all unprofitable; it behoves me rather to seek the
Way of Release for myself’. But why are you melancholy?”
Kōlita said the same thing. When Upatissa discovered that
Kōlita’s thoughts were one with his own, he said, “Both of us
have had a happy thought. It behoves us both to seek the Way
of Release and to retire from the world together. Under what
teacher shall we retire from the world?”
89
Now at this time a wandering ascetic named Sanjaya entered
the city of Ràjagaha, accompanied by a large retinue of wan-
dering ascetics. “We will retire from the world and become
monks under Sanjaya,” said Upatissa and Kōlita. So they dis-
missed five hundred retainers, saying to them, “Take the litters
and the chariots and go,” and, together with the remaining five
hundred, retired from the world and became monks under San-
jaya. From the day when these two youths retired from the
world and became monks under Sanjaya, Sanjaya reached the
pinnacle of gain and renown. In but a few days they had passed
the bounds of Sanjaya’s teaching. Therefore they asked him,
“Teacher, is this all the religious truth you know, or is there
something more besides?” “This is all there is; you know all.”
The questions Upatissa and Kōlita asked, the others, too, were
not able to answer; but every question the others asked, Upa-
tissa and Kōlita answered. In this manner they travelled over
the Land of the Rose-apple; then they retraced their steps and
returned to their own homes again. Before they separated, Upa-
tissa said to Kōlita, “Friend Kōlita, whichever of us first attains
the Deathless is to inform the other.” Having made this agree-
ment, they separated.
One day, the wandering ascetic Upatissa saw the Monk Assaji.
Upatissa said to him, “Calm and serene, brother, are your or-
gans of sense; clean and clear is the hue of your skin. For
whose sake, brother, did you retire from the world? And who is
your teacher? And whose doctrine do you profess?” “Brother, I
am as yet a mere novice; its not long since I have been a monk;
but recently did I approach Buddha’s doctrine and discipline.”
Said the ascetic, I am Upatissa; say much or little according to
your ability; I will understand the meaning in a hundred ways
or a thousand ways.” At what Monk Assaji said Upatissa re-
90
ceived higher excellence. Upatissa next saw his friend Kōlita
and informed him that he had attained deathless. He pro-
nounced the same stanza Assaji had pronounced. Kōlita was
established in the fruit of conversion. They decided to visit the
Buddha. They thought they should ask their former instructor
Sanjaya to join them. “You may go; I cannot come,” Sanjaya
said, “In the past I have gone about as a teacher of the multi-
tude. For me to become a pupil again would be absurd.”
“Do not act thus, teacher,” Upatissa said. “Teacher, from the
moment of the Buddha’s appearance in the world the populace
has adored Him. Let’s also go there. What do you intend to do
now?” Sanjaya replied, “Friends, which are more numerous in
this world, the stupid or the wise?” “Teacher, the stupid are
many, the wise are few.” Sanjaya said: “Well then, friends, let
the wise men go to the wise Monk Gōtama and let the stupid
come to stupid me.” Upatissa and Kōlita departed. About two
hundred and fifty wandering ascetics of Sanjaya’s group also
joined the two friends.
Then Kōlita and Upatissa saw the Buddha and became his
chief disciples. Upatissa became Sàriputta, and Kōlita became
Moggallàna. They informed the Buddha how Sanjaya would
not come to see the Buddha.
asàrē sàramatinō sàrē ca asàradassinō micchà-

saïkappagōcarà tē sàraü na adhigacchanti
asàrē: what are not values; sàramatinō: if seen as values;

sàrē ca: and what are values; asàradassinō: if seen as not
91
values; micchàsaïkappagōcarà: given to wrong aspira-
tions; tē: those (ignorant people); sàraü: to the values; na
adhigacchanti: do not attain.
A person interested in spiritual progress must be aware of spir-
itual values. It is true that material things are also necessary.
But they are not the values to be sought after for spiritual
progress. If people were to give prominence to material values
they cannot attain any spiritual heights.

sàraü sàratō ca asàraü asàratō ca ¤atvà sammà
saïkappa gōcarà tē sàraü adhigacchanti.
sàraü: the true values; sàratō ca: as true values; asàraü:

what are not values; asàratō ca: as not values; ¤atvà: hav-
ing understood; sammà saïkappa gōcarà: blessed with
right aspirations; tē: those (wise individuals); sàraü: true
values; adhigacchanti: attain to.
The wise person who is able to recognize the true values lead-
ing to spiritual attainments, is capable of attaining to spiritual
heights. Such a person is possessed of right views.
Commentary
This pair of verses stresses the importance of a proper ‘sense of values’
which is essential to the practice of the spiritual path. Our sense of val-
ues is what gives direction to our lives. The purity and richness of our
lives depend on our sense of values. In fact, our judgement of superior-
ity and inferiority, and our happiness and sense of achievement, are
also dependent on this sense of values.
Those who have a wrong understanding of values have wrong aspira-
tions, and they never attain the true riches of life.
92
Lust Penetrates Untrained Mind
The Disciplined Mind Keeps Lust Away
1 (9) The Story of Monk Nanda (Verses 13 & 14)

spoke these verses, with reference to Monk Nanda, a cousin of
the Buddha. Venerable Kàludàyi, knowing that it was the
proper time for the Buddha to go to see his father, described
the beauty of the journey and conducted the Buddha with his
retinue of many Arahats to Kapilapura. And there, in the com-
pany of his kinsfolk, the Buddha, taking a shower of rain for
his text, related the Vessantara Jàtaka. On the following day he
entered the city for alms. By the recitation of the Stanza, “A
man should exert himself and should not live the life of Heed-
lessness,” he established his father in the Fruit of Conversion;
and by the recitation of the Stanza, “A man should live right-
eously,” he established Mahà Pajàpati in the Fruit of Conver-
sion and his father in the Fruit of the Second Path.
On the following day, while the ceremonies of Prince Nanda’s
sprinkling, house-warming, and marriage were in progress, the
Buddha entered the house for alms, placed his bowl in Prince
Nanda’s hands, and wished him good luck. Then, rising from
his seat, He departed without taking his bowl from the hands of
the Prince. Out of reverence for the Buddha, Prince Nanda did
not dare say, “Venerable, receive your bowl,” but thought
within himself, “He will take his bowl at the head of the stairs.”
But even when the Buddha reached the head of the stairs, He
did not take his bowl. Thought Nanda, “He will take his bowl
at the foot of the stairs.” But the Buddha did not take his bowl
even there. Thought Nanda, “He will take his bowl in the pal-
ace court.” But the Buddha did not take his bowl even there.
93
Prince Nanda desired greatly to return to his bride, and fol-
lowed the Buddha much against his own will. But so great was
his reverence for the Buddha that he did not dare say, “Receive
your bowl,” but continued to follow the Buddha, thinking to
himself, “He will take his bowl here! He will take his bowl
there! He will take his bowl there!”
At that moment they brought word to his bride Janapada-Ka-

lyàni belle-of-the-country, “My lady, the Exalted One
(Buddha) has taken Prince Nanda away with him; it is his pur-
pose to deprive you of him.” Thereupon Janapada-Kalyàni,
with tears streaming down her face and hair half-combed, ran
after Prince Nanda as fast as she could and said to him, “Noble
sir, please return immediately.” Her words caused a quaver in
Nanda’s heart; but the Buddha, without so much as taking his
bowl, led him to the Monastery and said to him, “Nanda,
would you like to become a monk?” So great was Prince
Nanda’s reverence for the Buddha that he refrained from say-
ing, “I do not wish to become a monk,” and said instead, “Yes,
I should like to become a monk.” Said the Buddha, “Well then,
make a monk of Nanda.” Thus it happened that on the third day
after the Buddha’s arrival at Kapilapura he caused Nanda to
become a monk.
While the Buddha was thus residing at Jētavana, Venerable

Nanda, becoming discontented, told his troubles to the monks,
saying, “Brethren, I am dissatisfied. I am now living the reli-
gious life, but I cannot endure to live the Religious Life any
longer. I intend to abandon the higher precepts and to return to
the lower life, the life of a layman.”
The Exalted One, hearing of this incident, sent for Venerable

Nanda and said to him, “Nanda, is the report true that you
94
spoke as follows to a large company of monks, ‘Brethren, I am
dissatisfied; I am now living the Religious Life, but I cannot
endure to live the Religious Life any longer; I intend to aban-
don the higher precepts and to return to the lower life, the life
of a layman’?” “It is quite true, Venerable.” “But, Nanda, why
are you dissatisfied with the Religious Life you are now living?
Why cannot you endure to live the Religious Life any longer?
Why do you intend to abandon the higher precepts and to re-
turn to the lower life, the life of a layman?” “Venerable, when I
left my house, my noble wife Janapada-Kalyàni, with hair half-
combed, took leave of me, saying, ‘Noble sir, please return im-
mediately.’ Venerable, it is because I keep remembering her
that I am dissatisfied with the religious life I am now living;
that I cannot endure to live the religious life any longer; that I
intend to abandon the higher precepts and to return to the lower
life, the life of a layman.” Then the Exalted One took Venera-
ble Nanda by the arm, and by his power conducted him to the
World of the Thirty-three. On the way the Buddha pointed out
to Venerable Nanda in a certain burnt field, seated on a burnt
stump, a greedy monkey which had lost her ears and nose and
tail in a fire.
When they reached the World of the Thirty-three, he pointed
out five hundred pink-footed celestial nymphs who came to
wait upon Sakka, king of the gods. And when the Buddha had
shown Venerable Nanda these two sights, he asked him this
question, “Nanda, which do you regard as being the more
beautiful and fair to look upon and handsome, your noble wife
Janapada-Kalyàni or these five hundred pink-footed celestial
nymphs?”
“Venerable,” replied Nanda, “as far inferior as this greedy
monkey which has lost her ears and nose and tail is to Jana-
95
pada-Kalyàni, even so far inferior, Venerable, is my noble wife
Janapada-Kalyàni to these five hundred pink-footed celestial
nymphs.”
“Cheer up, Nanda!” replied the Exalted One. “I guarantee that
you will win these five hundred pink-footed celestial nymphs.”
Said Venerable Nanda, “If, Venerable, the Buddha guarantees
that I shall win these five hundred pink-footed celestial
nymphs in that case, Reverend Sir, I shall take the greatest
pleasure in living the exalted life of a religious man.”
Now Venerable Nanda, although his fellow-monks despised
him for striving to seek celestial nymphs, was nevertheless, liv-
ing in solitude, withdrawn from the world, heedful, ardent, res-
olute, in no long time, even in this life, attained the supreme
goal of the religious life. This did he know: “Birth is at an end,
lived is the holy life, duty is done: I am no more for this
world.” And there was yet another venerable elder numbered
among the Arahats.
In the course of the night Venerable Nanda approached the
Buddha, and spoke as follows, “Venerable, I release the
Buddha from the promise which he made when he guaranteed
that I should win five hundred pink-footed celestial nymphs.”
The Buddha replied, “Nanda, I myself grasped your mind with
my own mind.” The monks started saying, “On former days he
used to say, ‘I am dissatisfied,’ but now says, ‘I am in no wise
inclined to the life of a layman.’” And forthwith they went and
reported the matter to the Buddha.

ducchannaü agàraü vuññhi yathà samati vijjhati
ēvaü abhàvitaü cittaü ràgō samativijjhati
96
ducchannaü: badly thatched; agàraü: house; vuññhi: the
rain; yathà: in such a manner; samati vijjhati: does pene-
trate; ēvaü: in that manner; abhàvitaü: uncultured; cittaü:
temperament; ràgō: passion; samativijjhati: penetrates.
It is quite necessary that a house should have a well-thatched
roof. If the thatching is weak, rain seeps through into the
house. Just as the badly thatched roof lets in the rain, the uncul-
tured temperament too is open to passions. The temperament
that is not cultured is penetrated easily by lust.

succhannaü agàraü vuññhi yathà na samati vijjhati
ēvaü subhàvitaü cittaü ràgō na samati vijjhati
succhannaü: well thatched; agàraü: abode, house; vuññhi:

rain; yathà: in such a manner; na samati vijjhati: does not
penetrate; ēvaü: in the same way; subhàvitaü: well cul-
tured; cittaü: temperament; ràgō: passion; na samati
vijjhati: does not penetrate.
When the house is protected by a well-thatched roof, it is not at
all harmed by the rain, because rainwater cannot seep through
it. In the same way, the well-cultured temperament too does
not allow passion to come through. Therefore, the well-cul-
tured temperament cannot be penetrated by passions.
Commentary
The terms ‘citta’ and ‘manō’ are loosely translated by writers on Bud-
dhism as if they were synonymous and interchangeable. Both words
are usually translated as ‘mind’. Buddhism does not recognize an en-
tity called ‘mind’ or a ‘mind-body’ duality. Buddhism, however, rec-
ognizes the cognitive (Manō) and affective (citta) processes of psycho-
97
physical activity, which may be seen objectively as physical and
subjectively as mental. The term ‘citta’ in these verses may also refer
to the affective process which may be more appropriately termed ‘tem-
perament’.
The term ‘bhàvanà’ is also usually translated as ‘meditation’. But the
term ‘bhàvanà’ is more meaningfully translated as ‘culture’. Bhàvanà
is the culture and development of the cognitive and affective processes
that lead to good behaviour and happiness.
Sorrow Springs From Evil Deeds
1 (10) The Story of Cundasåkarika (Verse 15)
While residing at the Vēluvana Monastery in Ràjagaha the Buddha

spoke this verse, with reference to Cunda the pork-butcher.
Although the Buddha was in residence at a neighbouring mon-
astery, on not a single day did Cunda do him honour by offer-
ing him so much as a handful of flowers or a spoonful of rice,
nor did he do a single work of merit besides.
One day he was attacked by madness, and while he yet re-
mained alive, the fire of the realm of suffering rose up before him.
When the torment of the realm of suffering rose up before the
pork-butcher Cunda, his mode of behavior was altered in cor-
respondence with his past deeds. Even as he remained within
his house, he began to grunt like a pig and to crawl on his
hands and knees, first to the front of the house and then to the
rear. The men of his household overpowered him and gagged
him. But in spite of all they did (since it is impossible for any-
one to prevent a man’s past deeds from bearing fruit), he kept
crawling back and forth, grunting like a pig continually.
Not a person was able to sleep in the seven houses nearby. The
members of his own household, terrified by the fear of death,
unable otherwise to prevent him from going out, barricaded the
doors of the house that he might not be able to go out. Having
thus suffered for a period of seven days, he died and was re-
born in the realm of suffering.
Some monks said to the Buddha “Venerable, for seven days
the door of Cunda the pork-butcher’s house has been closed,
and for seven days the killing of pigs has gone on; doubtless he
99
intends to entertain some guests. So cruel and savage a being
has never been seen before.”
Said the Buddha, “Monks, he has not been killing pigs these
seven days. Retribution in keeping with his past deeds has
overtaken him. Even while he yet remained alive, the torment
of the realm of suffering rose up before him. By reason of this
torment he crawled hither and thither in his house for seven
days, grunting and squealing like a pig. Today he died, and was
reborn in hell.” When the Buddha had thus spoken, the monks
said, “Reverend Sir, having suffered thus here in this world, he
went again to a place of suffering and was there reborn.”

pàpakàrã idha sōcati pecca sōcati ubhayattha sōcati.
Sō attanō kiliññhaü kammaü disvà sōcati sō viha¤¤ati
pàpakàrã: the evil doer; idha: in this world; sōcati: grieves;

pecca: in the next world; sōcati: grieves; ubhayattha: in
both worlds; sōcati: grieves; sō: he; attanō: his own;
kiliññhaü kammaü: blemished action; disvà: having seen;
sōcati: grieves; sō: he; viha¤¤ati: is vexed.
The story of Cunda confirms the utterance of the first verse of
the Dhammapada (1:1), that evil begets nothing but evil, by
way of consequence. Also that some of the effects of evil deeds
are suffered in this very life.
Commentary
People who commit evil actions are unaware of their consequences at
the moment of performance. Therefore, they tend to repent on seeing
the consequences of what they did. This creates grief. This does not
mean that a man must always suffer the consequences of his deeds,
100
without any hope. If that is the case, there is no benefit in leading a reli-
gious life, nor is there any opportunity to work for one’s emancipation.
In this pair of verses, suffering and happiness in the next world are also
indicated. Buddhists do not believe that this life on earth is the only life
and that human beings are the only kind of being. Planes of existence
are numerous and beings are innumerable. After death one may be
born as a human being, in a subhuman state or in a celestial plane ac-
cording to one’s actions. The so-called being in the subsequent life is
neither the same as its predecessor (as it has changed) nor absolutely
different (as it is the identical stream of life). Buddhism denies the
identity of a being but affirms an identity of process.
101
Good Deeds Bring Happiness
1 (11) The Story of Dhammika Upàsaka (Verse 16)

spoke this verse, with reference to Dhammika, a lay disciple.
Once there lived in Sàvatthi, a lay disciple by the name of

Dhammika, who was virtuous and very fond of giving charity.
He generously offered food and other requisites to the monks
regularly and also on special occasions. He was, in fact, the
leader of five hundred virtuous lay disciples of the Buddha
who lived in Sàvatthi. Dhammika had seven sons and seven
daughters and all of them, like their father, were virtuous and
devoted to charity. When Dhammika was very ill and was on
his death-bed he made a request to the Sangha to come to his
bedside and recite the sacred texts. While the monks were re-
citing the Mahàsatipaññhana Sutta, six decorated chariots from
six celestial worlds arrived to invite him to their respective
worlds. Dhammika told them to wait for a while for fear of in-
terrupting the recitation of the Sutta. The monks, thinking that
they were being asked to stop, stopped and left the place.
A little while later, Dhammika told his children about the six
decorated chariots waiting for him. Then and there he decided
to choose the chariot from the Tusita world and asked one of
his children to throw a garland on to it. Accordingly the chil-
dren of the layman threw the wreath of flowers, and it clung to
the pole of the chariot and hung suspended in the air. The pop-
ulace saw the wreath of flowers suspended in the air, but did
not see the chariot. Said Dhammika, “Do you see this wreath of
flowers?” “Yes, we see it.” “This wreath hangs suspended
from the chariot which came from the World of the Tusita
102
gods. I am going to the World of the Tusita gods; do not be dis-
turbed. If you desire to be reborn with me, do works of merit
even as I have done.” Then he passed away and was reborn in
the Tusita world. Thus, the virtuous man rejoices in this world
as well as in the next. When those monks reached the Monas-
tery, the Buddha asked them, “Monks, did the lay disciple hear
the Dhamma?” “Yes, Venerable. But in the midst of the recita-
tion he cried out, ‘Wait! Wait!’ and stopped us. Then his sons
and daughters began to weep, whereupon we departed.” “Monks,
he was not talking to you. From the Six Worlds of the Gods six
deities approached in six magnificently adorned chariots, and
they summoned that lay disciple to go with them; but the lay
disciple, unwilling that the Dhamma should be interrupted,
spoke to them.” Is that true, Venerable?” “That is true, monks.”
“Venerable, where was he reborn just now?” In the World of
the Tusita gods, monks.”
“Venerable, but recently he lived here among his kinsfolk re-
joicing, and just now he went again to a place of rejoicing and
was there reborn.” “Yes, monks. They that are heedful, be they
laymen or monks, rejoice in both places equally.”

katapu¤¤ō idha mōdati pecca mōdati ubhayattha mōdati
sō attanō kamma visuddhiü disvà mōdati sō pamōdati
katapu¤¤ō: he who has done good deeds; idha: in this

world itself; mōdati: rejoices; pecca: in the life after;
mōdati: rejoices; ubhayattha: in both worlds; mōdati: (he)
rejoices; sō: he; attanō: his own; kamma visuddhiü: purity
of actions; disvà: having seen; mōdati: rejoices; sō: he;
pamōdati: is thoroughly joyous.
103
A wise person does good deeds. Having done those good deeds
he rejoices here in this world. He rejoices in the life after as
well. Seeing the purity of his virtuous actions, he rejoices. He
is thoroughly joyous seeing the goodness of his deeds.
Commentary
katapu¤¤ō: Dhammika was in great joy in his death bed because he
had accumulated a great amount of good deeds during his lifetime. An
individual who can look upon a lifetime of virtuous conduct and, in
consequence, can look forward to a birth after death in a pleasant state
can be described as a Katapu¤¤ō.
mōdati: rejoices. This is a state of mind of a person who has accumu-
lated a lifetime of good conduct. He can feel a sense of joy at the end of
his life as Lay Disciple Dhammika in this stanza.
104
Evil Action Leads To Torment
1 (12) The Story of D evadatta (Verse 17)

spoke this verse, with reference to Dēvadatta.
Dēvadatta was at one time residing with the Buddha in Kōsambi.

While staying there he realized that the Buddha was receiving
much respect and honour as well as offerings. He envied the
Buddha and aspired to head the Order of the monks. One day,
while the Buddha was preaching at the Vēluvana Monastery in
Ràjagaha, he approached the Buddha and on the ground that
the Buddha was getting old, he suggested that the Order be en-
trusted to his care. The Buddha rejected his offer and rebuked
him, saying that he was not worthy of holding this responsibil-
ity. The Buddha next asked the Sangha to carry out an act of
proclamation (Pakàsaniya kamma) regarding Dēvadatta.
Dēvadatta felt aggrieved and vowed vengeance against the

Buddha. Three times, he attempted to kill the Buddha: first, by
employing some archers; secondly, by climbing up the Gi-
jjhakåta hill and rolling down a big piece of rock on to the
Buddha; and thirdly, by causing the elephant Nàlàgiri to attack
the Buddha. The hired assassins, instead of attacking the
Buddha, became his disciples. The big piece of rock rolled
down by Dēvadatta hurt the big toe of the Buddha just a little,
and when the Nàlàgiri elephant rushed at the Buddha, it was
made docile by the Buddha. Thus Dēvadatta failed to kill the
Buddha, and he tried another tactic. He tried to break up the Or-
der of the monks by taking away some newly admitted monks
with him to Gayàsãsa; however most of them were brought
back by Chief Disciples Sàriputta and Mahà Moggallàna.
105
Dēvadatta fell ill. Dēvadatta’s sickness continued for nine
months; at last, desiring to see the Buddha, he said to his own
disciples, I desire to see the Buddha; make it possible for me to
see him.” They replied, ‘When you enjoyed good health, you
walked in enmity with the Buddha; we will not lead you to
him.” Said Dēvadatta, “Do not destroy me; I have indeed con-
ceived hatred towards the Buddha, but the Buddha has not
cherished so much as the tip of a hair’s hatred towards me.”
And in very truth towards the murderer Dēvadatta, towards the
robber Angulimàla, towards Dhanapàla and Ràhula, to each
and all he manifested an even temper. At last, Dēvadatta
wanted to see the Buddha. But when Dēvadatta alighted from
his litter his feet sank into the earth. He was this way swal-
lowed up by the earth and was taken to Avãci Hell.
pàpakàrã idha tappati pecca tappati ubhayattha tappati mē

pàpaü kataü iti tappati duggatiü gatō bhiyyō tappati
pàpakàrã: the evil doer; idha: in this world; tappati:

repents; pecca: in the next world; tappati: repents; ubhay-
attha: in both places; tappati: repents; mē: by me; pàpaü:
wrongs; kataü iti: have been done; tappati: repents; dug-
gatiü gatō: having gone to a woeful state in the life after;
bhiyyō: exceedingly; tappati: repents.
Those who do evil, those given to wrong doings, are tortured in

mind both here and hereafter. Being born in a state of woe after
death the doer of evil keeps on torturing himself more with the
thought “I have done evil deeds.”
106
Commentary
duggati: those people who are given to evil ways are born in woeful
states after their death. Since, those states make the victims suffer they
are described as Duggati. Opposed to these places of woe are Sugati
states of bliss. Those who conduct themselves in virtuous ways are
eventually reborn in such states.
idha tappati: the repentance of those who remember with mental tor-
ture the evil deeds they have done is referred to here. Tappati could be
translated as burning. The memory of the evil action brings about self
torture which is a kind of burning. This is the situation Dēvadatta
found himself in.
pecca: in the worlds beyond: once a person dies he is born in another
state which is the hereafter. He continues his activities in terms of the
good or evil he had garnered while on earth. Therefore, pecca implies
what happens to him hereafter.
Special note: Many are the questions that are raised about the future
existences of Dēvadatta. Traditional commentaries state thus: There is
a tradition that when the Buddha saw that matters had gone thus far, he
made a monk of Dēvadatta. And this he did because he became aware
of the following, “If he shall remain a layman and not be received into
the Order as a monk, inasmuch as he has been guilty of grievous
crimes, it will be impossible for him to look forward with confidence
to future existence; but if he shall become a monk, no matter how
grievous the crimes he has committed, it will be possible for him to
look forward with confidence to future existence.” In the far future, ac-
cording to this tradition, he will become a solitary Buddha (Paccēka
Buddha) named Aññissara.
107
Virtuous Deeds Make One Rejoice
1 (13) The Story of Sumanàdevi (Verse 18)

spoke this verse, with reference to Sumanàdēvi, the youngest
daughter of Anàthapiõóika.
Every day, two thousand monks took their meal in the house of
Anàthapiõóika at Sàvatthi, and a like number in the house of
the eminent female lay disciple Visàkhà. Anàthapiõóika ap-
pointed his oldest daughter Mahà Subhadda; the latter showed
the monks the customary attentions, hearkened to the Law, and
as a result obtained the Fruit of Conversion; afterwards she
married and went to live with her husband’s family. Then he
appointed Culla Subhaddà, who followed her older sister’s ex-
ample, obtaining the Fruit of Conversion, and afterwards mar-
rying and going to live with the family of her husband. Finally
he appointed his youngest daughter Sumanà. Sumanà obtained
the Fruit of the Second Path, but remained unmarried.
Anàthapiõóika was in the refectory when he received his
daughter’s message, but immediately went to her and said,
“What is it, dear daughter Sumanà?” Sumanà said to him,
“What say you, dear youngest brother?” “You talk incoher-
ently, dear daughter.” I am not talking incoherently, youngest
brother.” “Are you afraid, dear daughter?” “I am not afraid,
youngest brother.” She said no more, but died immediately.
Although the treasurer had obtained the Fruit of Conversion,

he was unable to bear the grief that arose within him. Accord-
ingly, when he had performed the funeral rites over his daugh-
ter’s body, he went weeping to the Buddha. Said the Buddha,
“Householder, how is it that you come to me sad and sorrow-
108
ful, with tears in your eyes, weeping?” “Venerable, my daughter
Sumanà is dead.” “Well, why do you weep? Is not death cer-
tain for all?” I know that, Venerable. But my daughter was so
modest and so conscientious. What grieves me so much is the
thought that when she died, she was not in her right senses.”
“But what did your youngest daughter say, great treasurer?”

“Venerable, I addressed her as ‘dear Sumanà,’ and she replied,
‘What say you, dear youngest brother?’ Then I said to her,
‘You talk incoherently, dear daughter.’ ‘I am not talking inco-
herently, youngest brother.’ ‘Are you afraid, dear daughter?’ ‘I
am not afraid, youngest brother.’ She said no more, but died
immediately.” Said the Exalted One to Anàthapiõóika, “Great
treasurer, your daughter did not talk incoherently.” “But why
did she speak thus?” “Solely because you were her youngest
brother. Householder, your daughter was old in the Paths and
the Fruits, for while you have attained but the Fruit of Conver-
sion, your daughter had attained Paths and the Fruits, that she
spoke thus.” “Was that the reason, Venerable?” “That was the
reason, householder.”
“Where has she now been reborn, Venerable?” In the World of

the Tusita gods, householder.” “Venerable, while my daughter
remained here among her kinsfolk, she went about rejoicing,
and when she went hence, she was reborn in the Dēva world.”
Then the Buddha said to him, “It is even so householder. They
that are heedful, be they lay folk or religious, rejoice both in
this world and in the world beyond.”
katapu¤¤ō idha nandati pecca nandati ubhayattha nandati

mē pu¤¤aü kataü iti nandati suggatiü gatō bhiyyō nandati
109
katapu¤¤ō: he who has done virtuous deeds; idha: in this
world; nandati rejoices; pecca: in the next world; nandati:
rejoices; ubhayattha: in both worlds; nandati: rejoices; mē:
by me; pu¤¤aü kataü: good deeds have been done; iti: this
way; nandati: (he) rejoices; suggatiü gatō: having gone to
happy state; bhiyyō: exceedingly; nandati: rejoices.
The person who has done good and virtuous deeds rejoices in
this world. Gone to a pleasant state of existence after death, he
rejoices exceedingly. This way he rejoices here and in the next
world. In both worlds he rejoices realising that he has done vir-
tuous deeds.
Commentary
bhiyyō: greatly. The virtuous rejoice in this life but even more in the
next life in heaven. They rejoice also remembering the good they have
done.
110
Fruits Of Religious Life Through Practice
Practice Ensures Fulfilment
1 (14) The Story of Two Friends (Verses 19 & 20)
While residing at the Jētavana Monastery, the Buddha spoke

these verses, with reference to two monks who were friends.
For at Sàvatthi lived two young men of noble family who were
inseparable friends. On a certain occasion they went to the
Monastery, heard the Teacher preach the Law, renounced the
pleasures of the world, yielded the mind to the Religion of the
Buddha, and became monks. When they had kept residence for
five years with preceptors and teachers, they approached the
Teacher and asked about the Duties in his Religion. After lis-
tening to a detailed description of the Duty of Meditation and
of the Duty of Study, one of them said, “Venerable, since I be-
came a monk in old age, I shall not be able to fulfill the Duty of
Study, but I can fulfill the Duty of Meditation.” So he had the
Teacher instruct him in the Duty of Meditation as far as Ara-
hatship, and after striving and struggling attained Arahatship,
together with the Supernatural Faculties. But the other said, I
will fulfill the Duty of Study,” acquired by degrees the Tipi-
taka, the Word of the Buddha, and wherever he went, preached
the Law and intoned it. He went from place to place reciting
the Law to five hundred monks, and was preceptor of eighteen
large communities of monks.
Now a company of monks, having obtained a Formula of Med-
itation from the Teacher, went to the place of residence of the
older monk, and by faithful observance of his admonitions at-
tained Arahatship. Thereupon, they paid obeisance to the Ven-
erable and said, “We desire to see the Teacher.” Said the Ven-
111
erable, “Go, brethren, greet in my name the Buddha, and
likewise greet the eighty Chief Venerables, and greet my fel-
low-elder, saying, ‘Our teacher greets you.’” So those monks
went to the Monastery and greeted the Buddha and the Venera-
bles, saying, “Venerable, our teacher greets you.” When they
greeted their teacher’s fellow-elder, he replied, “Who is he?”
Said the monks, “He is your fellow-monk, Venerable.”
Said the younger monk, “But what have you learned from him?
Of the Dãgha Nikàya and the other Nikàyas, have you learned a
single Nikàya? Of the Three Pitakas, have you learned a single
Pitaka?” And he thought to himself, “This monk does not
know a single stanza containing four verses. As soon as he be-
came a monk, he took rags from a dust-heap, entered the forest,
and gathered a great many pupils about him. When he returns,
it behoves me to ask him some question.” Now somewhat later
the older monk came to see the Buddha, and leaving his bowl
and robe with his fellow-elder, went and greeted the Buddha
and the eighty Chief Venerables, afterwards returning to the
place of residence of his fellow-elder. The younger monk
showed him the customary attentions, provided him with a seat
of the same size as his own, and then sat down, thinking to
himself, “I will ask him a question.”
At that moment the Buddha thought to Himself, “Should this

monk annoy this my son, he is likely to be reborn in Hell.” So
out of compassion for him, pretending to be going the rounds
of the monastery, He went to the place where the two monks
were sitting and sat down on the Seat of the Buddha already
prepared. (For wherever the monks sit down, they first prepare
the Seat of the Buddha, and not until they have so done do they
themselves sit down).
112
Therefore, the Buddha sat down on a seat already prepared for
Him. And when He had sat down, He asked the monk who had
taken upon himself the Duty of Study a question on the First
Trance. When the younger monk had answered this question
correctly, the Teacher, beginning with the Second Trance,
asked him questions about the Eight Attainments and about
Form and the Formless World, all of which he answered cor-
rectly. Then the Teacher asked him a question about the Path
of Conversion; he was unable to answer it. Thereupon, the
Buddha asked the monk who was an Arahat, and the latter im-
mediately gave the correct answer.
“Well done, well done, monk!” said the Teacher, greatly
pleased. The Teacher then asked questions about the remaining
Paths in order. The monk who had taken upon himself the Duty
of Study was unable to answer a single question, while the
monk who had attained unto Arahatship answered every ques-
tion He asked. On each of four occasions the Buddha bestowed
applause on him. Hearing this, all the deities, from the gods of
earth to the gods of the World of Brahma, including Nàgas and
Garudàs, shouted their applause.
Hearing this applause, the pupils and fellow-residents of the
younger monk were offended at the Buddha and said, “Why
did the Buddha do this? He bestowed applause on each of four
occasions on the old monk who knows nothing at all. But to
our own teacher, who knows all the Sacred Word by heart and
is at the head of five hundred monks, he gave no praise at all.”
The Teacher asked them, “Monks, what is it you are talking
about?” When they told Him, He said, “Monks, your own
teacher is in my Religion like a man who tends cows for hire.
But my son is like a master who enjoys the five products of the
cow at his own good pleasure.”
113
pamattō narō sahitaü bahuü bhàsamànō api cē
takkarō na hōti parēsaü gàvō ganayaü gōpō iva
sàma¤¤assa bhàgavà na hōti.
pamattō: slothful; narō: person; sahitaü: the Buddha’s

word; bahuü: extensively; bhàsamànō: recites; api:
though; cē: yet; takkarō: behaving accordingly; na hōti:
does not become; parēsaü: of others; gàvō: cattle;
ganayaü: protecting; gōpō iva: cowherd like; sàma¤¤assa:
the renounced life; bhàgavà na hōti: does not partake of.
Some persons may know the word of the Buddha extensively
and can repeat it all. But through utter neglect they live not up
to it. In consequence they do not reach any religious attain-
ments. He enjoys not the fruits of recluse life. This is exactly
like the way of life of a cowherd who looks after another’s cat-
tle. The cowherd takes the cattle to the pasture in the morning,
and in the evening he brings them back to the owner’s house.
He gets only the wages.

sahitaü appaü api bhàsamànō cē dhammassa
anudhammacàrã hōti ràgaü ca dōsaü ca mōhaü
ca pahàya sō sammappajànō suvimuttacittō idha
và huraü và anupàdiyànō sàma¤¤assa bhàgavà hōti.
sahitaü: the word of the Buddha; appaü api: even a little;

bhàsamànō: repeating; cē: if; dhammassa: of the teaching;
anudhammacàrã hōti: lives in accordance with the teach-
ing; ràgaü ca: passion; dōsaü ca: ill-will; mōhaü ca:
delusion; pahàya: giving up; sō: he; sammappajànō:
114
possessing penetrative understanding; suvimuttacittō: freed
from emotions; idha và: either here; huraü và: or the next
world; anupàdiyànō: not clinging to; sàma¤¤assa: of the
renounced life; bhàgavà hōti: does partake of.
A true seeker of truth though he may speak only little of the

Buddha’s word. He may not be able to recite extensively from
religious texts. But, if he belongs to the teaching of the Buddha
assiduously, lives in accordance with the teachings of the
Buddha, if he has got rid of passion, ill-will and delusion, he
has well penetrated experience and is free from clinging to
worldly things, he is a partaker of the life of a renunciate.
Commentary
sahitaü: literally this means any literature. But in this instance, the ref-
erence is specifically to the Buddhist literature. The Word of the
Buddha is enshrined in the Three Baskets (pitakas). This stanza em-
phasizes the fact that the mere reciting of the word of the Buddha is not
going to make much of a difference in the religious life of a person if
the truth-seeker is not prepared to practice what is being recited. The
fulfillment of religious life is ensured only if the person organizes his
life according to what has been said by the Buddha. The effort of the
person who merely recites the word of the Buddha is as futile as the ac-
tivity of the cowherd who takes the trouble to count others’ cattle while
the dairy products are enjoyed by someone else – the owner. The
stanza refers to a person who was very much learned in the literature of
Buddhism, but had not practiced what was said in it.
suvimutta cittō: freed from emotions. An individual who has freed

himself from clinging and grasping attains the total emotional freedom.
anupàdiyànō: An individual who has ended the habit of clinging and

grasping to this world and the next.
115
Chapter 2
Appamàda Vagga
Heedfulness
Freedom Is Difficult
2 (1) The Story of Sàmàvati (Verses 21, 22 & 23)
While residing at the Ghosita Monastery near Kōsambi, the

Buddha spoke these verses, with reference to Sàmàvati, one of
the chief queens of Udena, king of Kōsamby.
There lived in the city of Bhaddàvati a treasurer named Bhadd-
avatiya, and he was a friend of the treasurer Ghōsaka, although
Ghōsaka had never seen him. For the treasurer Ghōsaka heard,
from traders who came from the city of Bhaddàvati, of the
wealth and age of the treasurer Bhaddavatiya, and desiring to
be friends with him, sent him a present. Thus, although neither
had seen the other, they dwelt as friends.
After a time, an intestinal disease broke out in the house of the
treasurer Bhaddavatiya. When this disease breaks out, the first
to die are flies; afterwards, in regular order, insects, mice, do-
mestic fowls, swine, cattle, slaves both female and male, and
last of all the members of the household. Only those that break
down the wall and flee, save their lives. Now at that time the
treasurer Bhaddavatiya and his wife and daughter fled in this
manner, and intending to seek the treasurer Ghōsaka, set out on
the road to Kōsambi. While they were still on their way, their
provisions for the journey gave out, and their bodies became
exhausted from exposure to wind and sun, and from hunger
and thirst. Reaching Kōsambi with difficulty, they bathed in a
pool of water in a pleasant place and then entered a certain rest
house at the gate of the city.
Then the treasurer said to his wife, “Wife, those who travel this
way are not courteous even to a mother who has borne a child.
Now I have a friend who, they say, dispenses a thousand pieces
117
of money daily in alms to the blind, the poor, and other unfor-
tunate persons. We will send our daughter there, have her bring
us food, remain right here for a day or two and refresh our bod-
ies, and then we will go and see my friend.” “Very well, hus-
band,” she replied, and they took up their residence right there
in the rest house.
On the following day, when meal-time was announced and the
blind, the poor, and other unfortunate persons went to obtain
food, the mother and father sent forth their daughter, saying,
“Daughter, go bring us food.” So the daughter of a wealthy
house, pride overcome with misfortune, hid her shame, took a
bowl, and went to the poor folk to procure food. “How many
portions will you have?” she was asked. “Three,” she replied.
So they gave her three portions. She carried the food back to
her parents, and the three sat down to eat together. The mother
and daughter said to the treasurer, “Master, misfortune comes
even to prominent families. Eat without regarding us and do
not worry.” After a good deal of urging, they prevailed upon
him to eat. But after he had eaten, he was unable to digest his
food, and when the sun rose, he died. The mother and daughter
wept, wailed, and lamented.
On the following day the young girl went the second time for
food. “How many portions will you have?” “Two.” She carried
the food back to her mother, and after a good deal of urging,
prevailed upon her to eat. The mother yielded to her pleading
and consented to eat, but died on that very day. The young girl,
left alone to herself, wept, wailed and lamented over the mis-
fortune that had come upon her. On the following day, suffer-
ing the pangs of hunger keenly, she went weeping in the com-
pany of beggars to procure food. “How many portions will you
have, daughter?” “One,” was her reply.
118
A householder named Mittà, remembering that she had re-
ceived food for three days, said to her, “Perish, vile woman.
Today, at last, you have come to know the capacity of your
belly.” This daughter of a respectable family, modest and
timid, felt as though she had received a sword-thrust in her
bosom, or as though salt water had been sprinkled on a sore.
She immediately replied, “What do you mean, sir?” “The day
before yesterday you took three portions, yesterday two, today
you take but one. Today, then, you know the capacity of your
belly.” “Sir, do not think that I took these for myself.” “Why
then did you take them?” “Sir, the day before yesterday we
were three, yesterday we were two, today I am left alone.”
“How is that?” he inquired.
She then told him the whole story from the beginning. As he
listened to her story, he was unable to control his tears, but was
overcome by the power of the grief that arose within him. Fi-
nally he said to her, “My dear girl, if this is the case, do not
worry. Hitherto you have been the daughter of the treasurer
Bhaddavatiya, but from this day forth you shall be my very
own daughter.” And he kissed her on the head, conducted her
to his own house, and adopted her as his own oldest daughter.
One day she heard loud and piercing screams in the refectory,
whereupon she said to her foster-father, “Father, why do you
not keep these people quiet when you dispense alms?” “It is
impossible to do it, dear daughter.” “Father, it is quite possi-
ble.” “How would you do it, dear daughter?” “Father, put a
fence around the refectory and hang two gates through which
the people may pass in and out, allowing only sufficient space
for one person to pass through at a time. Then direct the people
to pass in through one gate and out through the other. If you do
this, they will receive their alms peaceably and quietly.” When
119
the householder had heard her plan he remarked, “A happy de-
vice, dear daughter,” and did as she suggested. Now up to that
time her name had been Sàmà, but through her construction of
a fence she received, the name Sàmàvati. From that time on
there was no more tumult in the refectory.
Now the treasurer Ghōsaka had long been accustomed to hear

this noise in the refectory and rather liked to hear it; for it al-
ways made him think, “That is the noise in my refectory.” But
after hearing no noise at all for two or three days, he asked the
householder Mittà, who came one day to wait upon him, “Are
alms being given to the blind, the poor, and other unfortunate
persons?” “Yes sir.” “How then does it happen that for two or
three days past I have not heard a sound?” I have arranged mat-
ters so that the people now received alms without making any
noise.” “Why didn’t you do so before?” “I didn’t know how,
sir.” “How did you happen to find a way just now?” “My
daughter told me how to do it, sir.” “Have you a daughter
whom I have never seen?” Then the householder told him the
whole story of the treasurer Bhaddavatiya, beginning with the
outbreak of the plague and ending with his adoption of the
young girl as his own oldest daughter.
Then said the treasurer to him, “If this is the case, why did you
not tell me? My friend’s daughter is my own daughter.” So he
sent for her and asked her, “Dear girl, are you the daughter of
the treasurer?” “Yes, sir, I am.” “Well then, do not worry; you
are my own daughter.” Then he kissed her on the head, gave
her five hundred women for her retinue, and adopted her as his
own oldest daughter.
One day a festival was proclaimed in this city. Now at this fes-
tival daughters of respectable families, who do not ordinarily
120
go out, go on foot with their own retinue and bathe in the river.
Accordingly on that day Sàmàvati also, accompanied by her
five hundred women, went right through the palace court to
bathe in the river. King Udēna stood at his window and saw
her. “Whose are those playful girls?” he inquired. “Nobody’s
playful girls, your majesty.” “Then whose daughters are they?”
“Your majesty, that is the daughter of the treasurer Bhadda-
vatiya, and her name is Sàmàvati.” Then the king conducted
Sàmàvati and her retinue to the royal palace and elevated her to
the dignity of Queen Consort.
Still another maiden gained the dignity of chief consort of the
king. She was Màgandiya who had once been rejected by the
Buddha when her father sought the Buddha as husband for her.
After she became chief consort she found that the other chief con-
sort Sàmàvati was an ardent follower of the Buddha. She planned
to take her revenge on the Buddha and to harm Sàmàvati and her
maids. Màgandiya told the king that Sàmàvati and her maids
had made holes in the walls of their living quarters and were
being unfaithful to him. King Udēna saw the holes in the walls,
but when the matter was explained to him he did not get angry.
Màgandiya kept on trying to make the king believe that Sàmà-
vati was trying to kill him. Once, Màgandiya inserted a snake
into a lute and covered the hole with a bunch of flowers. The
snake came out hissing. The king was furious. He commanded
Sàmàvati to stand and all her ladies to line up behind her. Then
he fitted his bow with an arrow dipped in poison and shot the
arrow. But Sàmàvati and her ladies bore no ill towards the king
and through the power of goodwill, the arrow did not hit the
target. The king realised the innocence of Sàmàvati and he
gave her permission to invite the Buddha and his disciples to
the palace for almsgiving and religious discourses.
121
Màgandiya, realising that none of her plots had materialised,
made a final, infallible plan. She sent a message to her uncle
with full instructions to go to Sàmàvati’s palace and burn down
the building with all the women inside. Sàmàvati and her
maids-of-honor, being advanced in spiritual attainment, contin-
ued to meditate in spite of the danger. All perished in the fire.
The king suspected that it was done at the instigation of Mà-
gandiya but he did not show that he was suspicious. Instead,
the king pretended to be very pleased with her and said that he
would grant her a great favour, and honour all her relatives. So,
the relatives were sent for and they came gladly. On arrival at
the palace, all of them, including Màgandiya, were seized and
put to death in the palace courtyard.
When the Buddha was told about these two incidents, he said
that those who are mindful do not die; but those who are negli-
gent are as dead even while living.

appamàdō amatapadaü pamàdō maccunō padaü
appamattà na mãyanti yē pamattà yathà matà
appamàdō: sanity; amatapadaü: is the path to deathless-

ness; pamàdō: insanity; maccunō padaü: is the path to
death; appamattà: those who are sane; na mãyanti: do not
die; yē: those who; pamattà: are insane; matà yathà: (they
are) like the dead.
The path to the Deathless is the perpetual awareness of experi-
ence. The deathless does not imply a physical state where the
body does not die. When an individual becomes totally aware
of the processes of experiencing, he is freed from the continu-
122
ity of existence. Those who do not have that awareness are like
the dead, even if they are physically alive.

ētaü visēsatō ¤atvà appamàdaü hi païdità
appamàdē pamōdanti ariyànaü gōcarē ratà
ētaü: this; visēsatō: especially; ¤atvà: recognizing;

appamàdaü hi: established in mindfulness; païdità: the
wise ones; appamàdē: in mindfulness; pamōdanti: take
delight; ariyànaü: of noble ones; gōcarē: fit way of
behaviour; ratà: delighting in.
Those who are truly wise are especially aware of the need for
sanity. They take delight in sanity. They take pleasure in the
pursuit of sanity because it is the region of the supernormal.

jhàyinō sàtatikà niccaü dalhaparakkamà tē dãhrà
yōgakkhēmaü anuttaraü nibbànaü phusanti
jhàyinō: the meditative; sàtatikà: unceasing in effort;

niccaü: constantly; dalhaparakkamà: steadfast; tē dãhrà:
those wise individuals; yōgakkhēmaü: free of bonds;
anuttaraü: unsurpassable; nibbànaü: stillness; phusanti:
touch.
Those wise individuals who steadfastly practice meditation,
reach a level of understanding that enables them to experience
Nibbàna. Those wise individuals who unceasingly continue in
their meditation, firmly and steadfastly, experience Nibbàna,
which is the supreme release from all bonds.
123
Commentary
Appamàda: this is an expression found in numerous contexts in the
Teachings of the Buddha. Even in his last words this occurs. The exact
significance of appamàda is “sanity” absence of madness which, ac-
cording to Buddhism, is not a normal (puthujjana) state but a supernor-
mal (Ariya) state. The Buddha meant by this term constant alertness
and keen awareness of the process of experiencing. The trainees were
advised to be constantly aware of the experience within to avoid in-
volvement with existence (bhava). Therefore this alertness is a con-
stant state of mind of the advanced trainee and an Awakened One.
Amata: Nibbàna, the ultimate goal of Buddhists. As this positive term
clearly indicates, Nibbàna is not annihilation or a state of nothingness
as some are apt to believe. It is the permanent, immortal, supramun-
dane state which cannot be expressed by mundane terms.
Na mãyanti: do not die. This should not be understood to mean that
they are immortal. No being is immortal, not even Buddhas or Ara-
hants. The idea implied herein is that the heedful, who realize Nibbàna,
are not reborn, and so do not die. The heedless are regarded as dead be-
cause they are not intent on doing good, and are subject to repeated
births and deaths.
Nibbàna: ni + vàna, lit., departure from craving. It is a supramundane
state that can be attained in this life itself. It is also explained as extinc-
tion of passions, but not a state of nothingness. It is an eternal blissful
state of relief that results from the complete eradication of the passions.
124
Glory Of The Mindful Increases
2 (2) The Story of Kumbhagh o saka, the Banker (Verse 24)
Residing at Vēluvana Monastery, the Buddha spoke this verse,

with reference to Kumbhaghōsaka, the banker. At one time, a
plague epidemic broke out in the city of Ràjagaha. In the house
of the city banker, the servants died on account of this disease;
the banker and his wife were also attacked by the disease.
When they were both infected with the disease they told their
young son Kumbhaghōsaka to leave them and flee from the
house and to return only after a long time. Also, they told him
that at such and such a place they had buried a treasure of great
worth. The son left the city and stayed in a forest for twelve
years and then came back to the city. By that time, he was quite
a grown up youth and nobody in the city recognized him. He
went to the place where the treasure was hidden and found it
was intact. But he reasoned and realized that there was no one
who could identify him and that if he were to unearth the bur-
ied treasure and make use of it people might think a young
poor man had accidentally come upon buried treasure and they
might report it to the king. In this case, his property would be
confiscated and he himself might be manhandled or put in cap-
tivity. So he concluded it was not yet time to unearth the treas-
ure and that meanwhile he must find work for his living.
Dressed in old clothes Kumbhaghōsaka looked for work. He
was given the work of waking up and rousing the people to get
up early in the morning and of going round announcing that it
was time to prepare food, and time to fetch carts and yoke the
bullocks.
One morning, King Bimbisàra heard him. The king who was a
keen judge of voices commented, “This is the voice of a man
125
of great wealth.” A maid, hearing the king’s remark sent some-
one to investigate. He reported that the youth was only a hire-
ling of the labourers. In spite of this report the king repeated
the same remark on two subsequent days. Again, enquiries
were made but with the same result. The maid thought that this
was very strange, so she asked the king to give her permission
to go and personally investigate. Disguised as ordinary folk,
the maid and her daughter set out to the place of the laborers.
Saying that they were travellers, they asked for shelter and
were given accommodation in the house of Kumbhaghōsaka
just for one night. However, they managed to prolong their stay
there. During that period, twice the king proclaimed that a cer-
tain ceremony must be performed in the locality of the labor-
ers, and that every household must make contributions. Kumb-
haghōsaka had no ready cash for such an occasion. So he was
forced to get some gold coins from his treasure. As these coins
were handed over to the maid, she substituted them with her
money and sent the coins to the king. After some time, she sent
a message to the king asking him to send some men and sum-
mon Kumbhaghōsaka to the court. Kumbhaghōsaka, reluc-
tantly, went along with the men. The maid and her daughter
also went to the palace, ahead of them.
At the palace, the king told Kumbhaghōsaka to speak out the

truth and gave him assurance that he would not be harmed on
this account. Kumbhaghōsaka then admitted that those
Kahàpanas (gold coins) were his and also that he was the son
of the city banker of Ràjagaha, who died in the plague epi-
demic twelve years ago. He further revealed the place where
the treasure was hidden. Subsequently, all the buried treasure
was brought to the palace; the king made him a banker and
gave his daughter in marriage to him. Afterwards, taking Kum-
126
bhaghōsaka along with him, the king went to the Buddha at the
Vēluvana Monastery and told him how the youth, though rich,
was earning his living as a hireling of the laborers, and how he
had appointed the youth a banker.

uññhànavatō satimatō sucikammassa nisammakàrinō
sa¤¤atassa ca dhammajãvinō appamattassa yasō
abhivaóóhati
uññhànavatō: steadfast; satimatō: attentive; sucikammassa:

pure in action and behaviour; nisammakàrinō: careful in all
activities; sa¤¤atassa: well restrained; ca: and; dhamma-
jãvinō: leading a righteous life; appamattassa: mindful per-
son; yasō: glory; abhivaóóhati: increases greatly.
If a person is persevering, attention focussed within, if his
physical and spiritual actions are unblemished, if he is re-
strained and if he is living in accordance with the Teaching and
is sane, his glory will grow.
Commentary
uññhànavatō: an individual, who is alert and energetic, and is not le-
thargic. He continues on the path of truth-seeking without flagging and
with steadfast endurance.
127
Island Against Floods
2 (3) The Story of Cålapanthaka (Verse 25)
While residing at the Vēluvana Monastery, the Buddha spoke this

verse, with reference to Cålapanthaka, a grandson of a banker
of Ràjagaha. The banker had two grandsons, named Mahàpan-
thaka and Cålapanthaka. Mahàpanthaka, being the elder, used
to accompany his grandfather to listen to religious discourses.
Later, Mahàpanthaka joined the Buddhist religious order and
soon after became an arahat. Cålapanthaka too followed his
brother and became a monk, but could not even memorize one
verse in four months. About that time, Jãvaka came to the mon-
astery to invite the Buddha and the resident monks to his house
for a meal. Mahàpanthaka, who was then in charge of assign-
ing the monks to meal invitations, left out Cålapanthaka from
the list. When Cålapanthaka learnt about this he felt very much
frustrated and decided that he would return to the life of a
householder. Knowing his intention, the Buddha took him
along and made him sit in front of the Gandhakuti hall. He then
gave a clean white piece of cloth to Cålapanthaka and told him
to sit there facing east and rub the piece of cloth with his hand.
At the same time, he was to repeat the word “Rajōharanam”,
which means “taking off impurity.” The Buddha then went to
the residence of Jãvaka, accompanied by the monks.
Meanwhile, Cålapanthaka went on rubbing the piece of cloth,
all the time muttering the word “Rajōharanam”. Very soon, the
cloth became soiled. Seeing this change in the condition of the
cloth, Cålapanthaka came to realize the impermanent nature of
all conditioned things. From the house of Jãvaka, the Buddha
through supernormal power learnt about the progress of Cåla-
panthaka. He sent forth his radiance so that the Buddha ap-
128
peared to Cålapanthaka to be sitting in front of him, saying: “It
is not the piece of cloth alone that is made dirty by the dust;
within oneself also there exist dusts. Only by removing the dirt
could one achieve one’s goal and attain arahatship”. Cålapan-
thaka got the message and attained arahatship. At the house of
Jãvaka, they were about to offer water before serving food, as it
was customary, but the Buddha covered the bowl with his hand
and asked if there were any monks left at the monastery. On
being answered that there were none, the Buddha replied that
there was one, and directed them to fetch Cålapanthaka from
the monastery. When the messenger from the house of Jãvaka
arrived at the monastery he found not only one monk, but a
thousand identical monks. They had all been created by Cåla-
panthaka, who by now possessed supernormal powers. The
messenger was baffled and he turned back and reported the
matter to Jãvaka. The messenger was sent to the monastery for
the second time and was instructed to say that the Buddha sum-
moned the monk by the name of Cålapanthaka. But when he
delivered the message, a thousand voices responded, “I am
Cålapanthaka.” Again baffled, he turned back for the second
time. Then he was sent to the monastery, for the third time.
This time, he was instructed to get hold of the monk who first
said that he was Cålapanthaka. As soon as he got hold of that
monk all the rest disappeared, and Cålapanthaka accompanied
the messenger to the house of Jãvaka. After the meal, as di-
rected by the Buddha, Cålapanthaka delivered a religious dis-
course confidently and bravely, roaring like a young lion.
uññhànēna appamàdēna sa¤¤amēna damēna ca

mēdhàvã dãpaü kayiràtha yaü ōghō na abhikãrati
129
uññhànēna: (endowed) with steadfastness; appamàdēna:
with mindfulness; sa¤¤amēna: with restraint; damēna:
with control of the senses; ca: and; mēdhàvã: the wise per-
son; dãpaü: an island; kayiràtha: builds; yaü: which; ōghō:
the floods; na abhikãrati: will not overwhelm.
Note: It is lamentable that most English translations render the word
dãpa in these contexts like the Mahàparinibbàna Sutta of Dãgha Nikàya
as ‘lamp’. dãpa: this term has two meanings: 1) lamp; 2) island. Here,
in the above verse, “island” is the preferable meaning.
The whole world is full of defilements. The sensualities of life
are a vast and forceful flood. But the wise person builds stead-
fastly for himself an Island that cannot be washed away by
those vast floods. The Island is built of steadfastness, mindful-
ness, restraint and discipline. Once steadily established on that
island, the flood cannot overwhelm the wise.
Commentary
medhàvã: the wise ones are people in whom the right insights are
present.
dãpaü: An island situated on a higher level cannot be flooded al-
though the surrounding low lying land may be inundated. Such an
island becomes a refuge to all. In the same way the wise man who
develops insight should make an island of himself by attaining Ara-
hanthood so that he may not be drowned by the four floods of sense-
desires (kàma), false beliefs (diññhi), craving for existence (bhava)
and ignorance (avijjà).
130
Treasured Mindfulness
Meditation Leads To Bliss
2 (4) The Story of Bàla Nakkhatta Festival (Verses 26 & 27)

these verses, in connection with the Bàla Nakkhatta festival –
the festival of simpletons.
On a certain date there was a simpletons’ festival celebrated in

Sàvatthi, and on the occasion of this foolish holiday, folk used
to smear their bodies with ashes and cow-dung and for a period
of seven days go about uttering all manner of coarse talk.
At this time people showed no respect for kinsfolk or friends or

monks when they met them, but stood in the doorways and in-
sulted them with coarse talk. Those who could not endure the
coarse talk would pay the holiday-makers a half or a quarter or
a penny, according to their means, and the holiday-makers
would take the money and depart from their houses.
Now at this time there were in Sàvatthi five million Noble Dis-
ciples, and they sent word to the teacher, “Venerable, let the
Buddha refrain for a period of seven days from entering the
city with the congregation of monks; let him instead remain at
the monastery.” And, for a period of seven days the noble dis-
ciples caused food to be prepared for the congregation of
monks at the monastery and sent it to them, but did not them-
selves leave their houses.
On the eighth day, however, when the festival was at an end,

they invited the congregation of monks to be their guests, es-
131
corted them into the city, and gave abundant offerings. And
having seated themselves respectfully on one side, they said to
the Buddha, “Venerable, we have spent the past seven days un-
pleasantly. Our ears were about to burst from hearing the
coarse talk of foolish folk. No one showed any respect for any-
body else, and for this reason we did not permit you to enter
the city. We ourselves did not go out of the house.”
The Buddha listened to what they said, and then replied, “In
this manner unintelligent men conduct themselves. But they
who are intelligent preserve heedfulness as their greatest treas-
ure, and by so doing at last attain the attainment of the great
Nibbàna.”

bàlà dummēdhinō janà pamàdaü anuyu¤janti
mēdhàvã ca appamàdaü seññhaü dhanaü iva rakkhati
bàlà: those unaware of real values; dummēdhinō

janà: foolish people; pamàdaü anuyu¤janti: indulge
in unmindfulness; mēdhàvi ca: as for wise men;
appamàdaü: mindfulness; seññhaü dhanaü iva: like a
great treasure; rakkhati: cherish.
Those who are foolish and indiscriminating indulge in heed-
lessness. But the wise cherish mindfulness as a great treasure.
The foolish people live a life of sensual pleasure. They indulge
in pursuits that are not at all conducive to spiritual advance-
ment. To obtain worldly acquisitions, people need wealth. In
the same way, to obtain high spiritual acquisitions we need
some wealth, and that wealth is mindfulness.
132
Commentary
bàlà: this is a categorization that occurs in most areas of Buddha’s
teachings. The person referred to by this expression is generally
thought of as an ignorant person, or as a foolish individual. But it does
not mean that such a person is not adept in arts and crafts. What is
meant is that the person so referred to is not sufficiently alert to reality
– he is not capable of understanding the true nature of things. Such an
individual’s behaviour is, at times, considered childish or immature, in
terms of spiritual evolution. He is given to excessive self-indulgence
and to the pursuit of sensual pleasures. He does not strive to become
righteous, virtuous or to lead a life of good conduct. He does not know
what is beneficial to him for this world and for the next. In modem psy-
chological jargon, it means “an emotionally immature person”.
pamàdaü anuyu¤janti: The term “pamàda” literally means the “basic

insanity” that all unenlightened people suffer from. It is being carried
away by emotions and losing awareness of reality. It is lack of emo-
tional control. It is the same thing as emotional immaturity. It may be
also called “neurosis”. We translate it here as mindlessness or unmind-
fulness as opposed to mindfulness.
seññhaü dhanaü iva: The expression concerns the mindful. They pro-
tect their mindfulness as one would protect a great treasure. Those peo-
ple who are sensuous, think in terms of wealth as a means of enjoying
worldly pleasures. Therefore, to them worldly wealth is the only treas-
ure that matters. In the old commentaries, worldly treasures are consid-
ered to be seven in number. They are gold, silver, pearls, gems, lapis
lazuli, conch and the shila gem. But to the truth-seekers the treasures
are mindfulness and steadfastness. These ensure the means of obtain-
ing the highest Fruits of Spiritual Realization.
pamàdaü mà anuyu¤jētha kàmaratisanthavaü

mà (anuyu¤jētha) appamattō hi jhàyantō vipulaü
sukhaü pappōti
133
pamàdaü: heedlessness; mà: do not; anuyu¤jētha:
indulge in; kàmaratisanthavaü: sensual pleasures;
mà: avoid; appamattō hi: the mindful person; jhàyantō:
meditatively engaged; vipulaü sukhaü: high-bliss;
pappōti: reaches.
Do not indulge in heedlessness. Avoid craving for sensual

pleasures, whatever their nature. The mindful person is tranquil
in mind. He will attain the great bliss.
Commentary
kàmarati santhavaü: the expression implies indulgence in sensual
pleasures. The stanza stresses the fact that such indulgence leads to the
relaxation of mindfulness and the flagging of enthusiasm for
truth-seeking. The implication here is that one should not give in to at-
tachments, whatever their nature. Therefore, the main emphasis is on
the need to avoid tanhà which is literally translated as “thirst”. It is this
“thirst”, desire, greed, craving, manifesting itself in various ways, that
gives rise to all forms of suffering and the continuity of being (bhava).
But it should not be taken as the first cause, for there is no first cause
possible, according to Buddhism, because everything must have a
cause. So “thirst” is not the first or the only condition for the arising of
sorrow. But it is an essential condition for the arising of sorrow. The
term “thirst” includes not only desire for, and attachment to, sense-
pleasures, wealth and power, but also desire for, and attachment to,
ideas and ideals, views, opinions, theories, conceptions and beliefs.
According to the Buddha’s analysis, all the troubles and strife in the
world, from little personal quarrels in families to great wars between
nations and countries, arise out of this “thirst”, from this point of view,
all economic, political and social problems are rooted in this selfish
‘thirst’. Great statesmen who try to settle international disputes and
talk of war and peace only in economic and political terms touch the
superficialities, and never go deep into the real root of the problem. As
the Buddha told Raññapàla: “The world lacks and hankers, and is en-
slaved to ‘thirst’.”
134
Kàmarati can also be described as the sensual urge. In modern lan-
guage, it may be called “the impulsive urge.” The Buddha said, “What,
O monk, is the origin of suffering? It is that craving which gives rise to
ever fresh rebirth and, bound up with pleasure and lust, now here, now
there, finds ever fresh delight.” The sensual urge is accompanied by the
urge for existence or the urge for non-existence. Of this urge or Crav-
ing for Existence it is said: “No first beginning of the Craving for Ex-
istence can be perceived, O monks, before which it was not and after
which it came to be. But it can be perceived that Craving for Existence
has its specific condition. I say, O monks, that also Craving for Exist-
ence has its conditions that feed it and are not without it. And what is
it? ‘Ignorance’, one has to reply – Craving for Existences and Igno-
rance are called “the outstanding causes that lead to happy and un-
happy destinies (courses of existence).” Kàmacchanda means sensual
desires or attachment to pleasurable sense-objects such as form, sound,
odour, taste, and contact. This, too, is regarded as one of the fetters that
bind one to Saüsàra. An average person is bound to get tempted by
these alluring objects of sense. Lack of self-control results in the inevi-
table arising of passions. This Hindrance is inhibited by One-pointed-
ness, which is one of the five characteristics of Jhànas. it is attenuated
on attaining Sakadàgàmi and is completely eradicated on attaining
Anàgàmi. Subtle forms of attachment such as Råpa Ràga and Aråpa
Ràga (Attachment to Realms of Form and Formless Realms) are eradi-
cated only on attaining Arahatship. The following six conditions tend
to the eradication of sense-desires. (i) perceiving the loathsomeness of
the object, (ii) constant meditation on loathsomeness, (iii) sense-re-
straint, (iv) moderation in food, (v) good friendship, and (vi) profitable
talk.
Another comment is as follows:

Dependent on feeling arises craving which, like ignorance, is the other
most important factor in the “Dependent origination.” Attachment,
thirst and clinging are some renderings for this Pàli term. This is an as-
pect of the 2nd Noble Truth – Craving is threefold
– namely, craving for sensual pleasures, craving for sensual
pleasures associated with the view of eternalism, i.e., enjoying pleas-
135
ures thinking that they are imperishable, and craving for sensual pleas-
ures with the view of nihilism i.e., enjoying pleasures thinking that
everything perishes after death. The last is the materialistic standpoint.
These are also interpreted as attachment to Realms of Form and Form-
less Realms respectively. Usually these two terms are rendered by
craving for existence and non-existence. There are six kinds of craving
corresponding to the six sense objects such as form, sound and so on.
They become twelve when they are treated as internal and external.
They are reckoned as thirty-six when viewed as past, present and fu-
ture. When multiplied by the foregoing three kinds of craving, they
amount to one hundred and eight. It is natural for a worldling to de-
velop a craving for the pleasures of sense. To overcome sense-desires
is extremely difficult. The most powerful factors in the wheel of life
are ignorance and craving, the two main causes of the Dependent Orig-
ination. Ignorance is shown as the past cause that conditions the
present; and craving, the present cause that conditions the future. De-
pendent on craving is grasping which is intense craving. Craving is like
groping in the dark to steal an object. Grasping corresponds to the ac-
tual stealing of the object. Grasping is caused by both attachment and
error. It gives rise to the false notions, of “I” and “mine”. Grasping is
four-fold – namely, Sensuality, False Views, Adherence to rites and
ceremonies, and the Theory of a soul.
mà pamàdaü anuyu¤jētha: this is an admonition to those who quest

for truth. If they want to succeed in reaching their goal they must never
relax their mindfulness. They must not engage in activities that are likely
to bring about worldliness and are likely to emphasize worldly pleas-
ures. The non-engagement in mindfulness is a bar to proper meditation.
136
The Sorrowless View The World
2 (5) The Story of Monk Mahàkassapa (Verse 28)
While residing at the Jētavana Monastery, the Buddha spoke this

verse, with reference to Monk Mahàkassapa.
On a certain day, while the Buddha was in residence at the Pip-
phali Cave, he made his round of Ràjagaha for alms and after
he had returned from his round for alms and had eaten his
breakfast, he sat down and using psychic powers surveyed with
Supernormal Vision all living beings, both heedless and heed-
ful, in the water, on the earth, in the mountains, and elsewhere,
both coming into existence and passing out of existence.
The Buddha, seated at Jētavana, exercised supernormal vision
and pondered within himself, “With what is my son Kassapa
occupied today?” Straightaway he became aware of the follow-
ing, “He is contemplating the rising and falling of living be-
ings.” And he said, “Knowledge of the rising and falling of liv-
ing beings cannot be fully understood by you. Living beings
pass from one existence to another and obtain a new concep-
tion in a mother’s womb without the knowledge of mother or
father, and this knowledge cannot be fully understood. To
know them is beyond your range, Kassapa, for your range is
very slight. It comes within the range of the Buddhas alone, to
know and to see in their totality, the rising and falling of living
beings.” So saying, he sent forth a radiant image of himself, as
it were, sitting down face to face with Kassapa.

paõóitō yadà appamàdēna pamàdaü nudati dhãrō
pa¤¤àpàsàdaü àruyha asōkō sokiniü pajaü
pabbataññhō bhummaññhē iva bàlē avekkhati
137
paõóitō: the wise individual; yadà: when; appa màdēna:
through mindfulness; pamàdaü: sloth; nudati: dispels;
dhãrō: the wise person; pa¤¤àpàsàdaü: the tower of wis-
dom; àruyha: ascending; asōkō: unsorrowing; sokiniü: the
sorrowing; pajaü: masses; avekkhati: surveys; pabbataññhō
iva: like a man on top of a mountain; bhummaññhē: those on
the ground; bàlē: the ignorant: avekkhati: surveys.
The wise person is always mindful. Through this alertness he

discards the ways of the slothful. The wise person ascends the
tower of wisdom. Once he has attained that height he is capa-
ble of surveying the sorrowing masses with sorrowless eyes.
Detached and dispassionate he sees these masses like a person
atop a mountain peak, surveying the ground below.
Commentary
sokiniü pajaü: this establishes a characteristic of the ordinary masses
– the worldly men and women. They are all described as ‘sorrowing’.
Sorrow, suffering, is an inescapable condition of ordinary life. Only the
most advanced men of wisdom can rise above this condition of life.
Sorrow, or suffering, has been described by the Buddha as a universal
truth. Birth is suffering, decay is suffering, disease is suffering, death is
suffering, to be united with the unpleasant is suffering, to be separated
from the pleasant is suffering, not to get what one desires is suffering.
In brief, the five aggregates of attachment are suffering. The Buddha does
not deny happiness in life when he says there is suffering. On the con-
trary he admits different forms of happiness, both material and spiritu-
al, for laymen as well as for monks. In the Buddha’s Teachings, there is a
list of happinesses, such as the happiness of family life and the happiness
of the life of a recluse, the happiness of sense pleasures and the happi-
ness of renunciation, the happiness of attachment and the happiness of
detachment, physical happiness and mental happiness etc. But all these
are included in suffering. Even the very pure spiritual states of trance
attained by the practice of higher meditation are included in suffering.
138
The conception of suffering may be viewed from three aspects: (i) suf-
fering as ordinary suffering, (ii) suffering as produced by change and
(iii) suffering as conditioned states. All kinds of suffering in life like
birth, old age, sickness, death, association with unpleasant persons and
conditions, separation from beloved ones and pleasant conditions, not
getting what one desires, grief, lamentation, distress – all such forms of
physical and mental suffering, which are universally accepted as suf-
fering or pain, are included in suffering as ordinary suffering. A happy
feeling, a happy condition in life, is not permanent, not everlasting. It
changes sooner or later. When it changes, it produces pain, suffering,
unhappiness. This vicissitude is included in suffering as suffering pro-
duced by change. It is easy to understand the two forms of suffering
mentioned above. No one will dispute them. This aspect of the First
Noble Truth is more popularly known because it is easy to understand.
It is common experience in our daily life. But the third form of suffer-
ing as conditioned states is the most important philosophical aspect of
the First Noble Truth, and it requires some analytical explanation of
what we consider as a ‘being’, as an ‘individual’ or as ‘I’. What we call
a ‘being’, or an ‘individual’, or ‘I’, according to Buddhist philosophy,
is only a combination of ever-changing physical and mental forces or
energies, which may be divided into five groups or aggregates.
dhãrō bàlē avekkhati: The sorrowless Arahants look compassionately

with their Divine Eye upon the ignorant folk, who, being subject to re-
peated births, are not free from sorrow.
When an understanding one discards heedlessness by heedfulness, he,

free from sorrow, ascends to the palace of wisdom and surveys the sor-
rowing folk as a wise mountaineer surveys the ignorant groundlings.
139
The Mindful One Is Way Ahead
Of Others
2 (6) The Story of the Two Companion Monks (Verse 29)

verse, with reference to two monks, who were friends.
It appears that these two monks obtained a Meditation topic
from the Buddha and retired to a forest hermitage. Early in the
morning one of them brought firewood, prepared the charcoal-
dish, and during the first watch sat and chatted with the proba-
tioners and novices. The other, a heedful monk, engaged in
meditation, thus admonished his friend, “Brother, do not act
thus. For a monk that is heedless stand ready four states of suf-
fering, as if they were his own house. The favour of the Bud-
dhas may not be won by double-dealing.” When the lazy monk
paid no attention to his admonition, the zealous monk said,
“This monk cannot endure to be spoken to.” Having failed to
spur his comrade to greater effort, the zealous monk, abiding in
heedfulness, resumed his meditations.
The slothful Venerable, having warmed himself during the first
watch, entered the monastery just as his friend, having finished
his walk, entered his cell. Said the slothful monk to the zealous
monk, “Slothful one, you entered the forest for the purpose of
lying down and sleeping. Seeing that you obtained a Medita-
tion topic from the buddhas, ought you not rather to rise and
devote yourself to the practice of meditation?” So saying, he
entered his own place of residence, lay down, and went to
sleep. But his friend, after walking up and down during the first
watch and resting during the second watch, rose in the last
watch and devoted himself to the practice of meditation. Liv-
140
ing thus the life of heedfulness, in no long time he attained
Arahatship, together with the Supernatural Faculties. The other
monk, however, spent his time in utter heedlessness.
When the two monks had completed residence, they went to

the Buddha, paid obeisance to him, and sat down respectfully
on one side. The Buddha exchanged friendly greetings with
them and queried, “I trust that you have lived the life of heed-
fulness and that you have devoted yourselves earnestly to the
practice of meditation. I trust that you have reached the goal of
the Religious Life.” The heedless monk replied, “Venerable,
how can this monk be said to be heedful? From the time he left
you he has done nothing but lie and sleep.” “But you, monk?”
“I Venerable, early in the morning brought firewood and pre-
pared the charcoal-dish, and during the first watch I sat and
warmed myself, but I did not spend my time sleeping.” Then
said the Buddha to the slothful monk, “You who have spent
your time in heedlessness say, ‘I am heedful.’ You mistake
heedlessness for heedfulness. Compared with my son, you are
like a weak and slow horse; but he, compared with you, is like
a fleet-footed horse.”
pamattēsu appamattō suttēsu bahujàgarō

sumēdhasō sãghassō abalassaü iva hitvà yàti.
pamattēsu: among the unmindful; appamattō: the mindful

one; suttēsu: among those who are asleep; bahujàgarō: the
wide awake; sumēdhasō: the blemishless one of deep
wisdom; sãghassō: a fast horse; abalassaü iva: as a weak
horse; hitvà: leaving behind; yàti: forges well ahead.
141
The extremely wise individual of deep wisdom is always alert
and mindful. He is therefore like a wide-awake individual
among those who are deep in sleep. That wise person, who
possesses supreme insight overtakes in spirituality all those or-
dinary masses, just as a fast horse easily overtakes a weak one.
Commentary
hitvà yàti: leaves behind; defeats; overtakes. These are the central
ideas of this stanza. The concept enshrined in this stanza is that those
who are alert and mindful overtake others who are lethargic and unal-
ert. To emphasize this notion several analogies are shown. The sleep-
less person is wide awake while others are sleeping away their time.
The disabled horse is overtaken by the fleet-footed. In that manner the
alert person overtakes those others who are heedless and flagging in
spirit. This way the wise ones very easily overtake the less intelligent,
foolish individuals who are not their equals. Among the truth-seekers
those who are steadfast in their search overtake others in spiritual at-
tainments. They also discard the work-a-day world.
Heedful amongst the heedless, wide awake amongst the slumbering, the
wise man advances as does a swift horse, leaving a weak jade behind.
142
Mindfulness Made Him Chief Of Gods
2 (7) The Story of Magha (Verse 30)
While residing at the Kåtàgàra Monastery near Vēsàli, the

Buddha spoke this verse, with reference to Sakka, king of the
dēvas. A Licchavi prince named Mahàli, who lived at Vēsàli,
hearing the Buddha recite the Suttanta entitled Sakka’s Ques-
tion, thought to himself, “The Supremely Enlightened has de-
scribed the great glory of Sakka. Has the Buddha seen Sakka?
Or has he not seen Sakka? Is the Buddha acquainted with
Sakka? Or is he not acquainted with Sakka? I will ask him.” So
the Licchavi prince Mahàli drew near to where the Exalted One
was, and having drawn near, saluted the Exalted One and sat
down on one side. And having sat down on one side, the Lic-
chavi prince Mahàli spoke thus to the Exalted One, “Venera-
ble, has the Exalted One seen Sakka king of gods?” “Yes,
Mahàli, I have indeed seen Sakka king of gods.” “Venerable, it
must certainly have been a counterfeit of Sakka; for, Venera-
ble, it is a difficult matter to see Sakka king of gods.” “Never-
theless, Mahàli, I know Sakka; I know what qualities made him
Sakka; I know by the cultivation of what qualities Sakka at-
tained Sakkaship.
“Mahàli, in a previous state of existence Sakka king of gods

was a human being, a prince named Magha; therefore is he
called Maghavà. Mahàli, in a previous state of existence Sakka
king of gods was a human being who in a previous state of ex-
istence gave gifts; therefore is he called Purindada. Mahàli, in a
previous state of existence Sakka king of gods was a human
being, who gave alms assiduously; therefore is he called
Sakka. Mahàli, in a previous state of existence Sakka king of
143
gods was a human being who gave a dwelling-place; therefore
is he called Vàsavà. Mahàli in a previous state of existence
Sakka king of gods was a human being who could think of as
many as a thousand things in an instant; therefore is he called
Sahassakkha. Mahàli, Sakka king of gods has an Asura maiden
named Sujata to wife; therefore is he called Sujampati. Mahàli,
Sakka king of gods bears sway as lord and master over the
Gods of the Thirty-three; therefore is he called King of Gods.
Mahàli, Sakka king of gods in a previous state of existence as a
human being took upon himself and fulfilled seven vows. Be-
cause he took upon himself and fulfilled these seven vows,
Sakka attained Sakkaship.
“Now what were the seven? ‘So long as I live, may I be the
support of my mother and father. So long as I live, may I hon-
our my elders. So long as I live, may I speak gentle words. So
long as I live, may I never give way to backbiting. So long as I
live, may I live the life of a householder with heart free from
taint of avarice, generous in renunciation of what is mine, with
open hand, delighting in liberality, attentive to petitions, de-
lighting in the distribution of alms. So long as I live, may I
speak the truth. So long as I live, may I be free from anger.
Should anger spring up within me, may I quickly suppress it.’
Mahàli, Sakka king of gods in a previous state of existence
took upon himself and fulfilled seven vows. Because he took
upon himself and fulfilled these seven vows, Sakka attained
Sakkaship.” The Buddha said, “That, in a previous birth, Sakka
was born as Magha. During that birth with thirty companions
he built roads and resting places for the benefit of the masses.
His unflagging effort brought him into the exalted position of
king of gods, and recited this stanza.
144
Maghavà appamàdēna dēvànaü seññhataü gatō

appamàdaü pasaüsanti pamàdō sadà garahitō.
Maghavà: Magha (Mànavaka); appamàdēna: through

mindfulness; dēvànaü: of gods; seññhataü: leadership;
gatō: reached; appamàdaü: mindfulness; pasaüsanti: the
wise praise; pamàdō: slothfulness; sadà: always; garahitō:
is condemned.
The brahamin youth Magha, through his mindfulness, was

born as the Chief of Gods. Therefore mindfulness is always
praised, and sloth and unmindfulness are always condemned.
Commentary
pamàdō garahitō sadà: those who lag behind are condemned because
the lethargic cannot achieve their goals – worldly or spiritual. Un-
awareness is of course always censured, deprecated by those noble
ones. Why? Because it is the root condition for all calamities. Every
calamity, whether human adversity or birth in a state of woe, is, indeed,
based on unawareness.
Maghavà: Maghavà is synonymous with Sakka, king of the gods. The

Maghamànavaka Jàtaka relates that in the remote past a public-spirited
person, who had spent his whole lifetime in welfare work with the co-
operation of his friends, was born as Sakka as the result of his good
actions.
Dēvàs: lit., sporting or shining ones, are a class of beings with subtle
physical bodies invisible to the naked eye. They live in the celestial
planes. There are also earth-bound deities.
145
The Heedful Advance
2 (8) The Story of a Certain Monk (Verse 31)

verse, with reference to a certain monk.
The story goes that this monk obtained from the Teacher a
meditation topic leading to arahatship and retired to the forest.
Although he strove and struggled with might and main, he was
unable to attain arahatship. Thereupon he said to himself, I will
ask the Buddha to give me a meditation topic better suited to
my needs.” So he departed from his place of residence and set
out to return to the Buddha. On the way he saw a great forest
fire raging. Accordingly he climbed up to the top of a bald
mountain and sat down. As he watched the fire consume the
forest, he concentrated his mind on the following thought,
“Even as this fire advances, consuming all obstacles both great
and small, so also ought I to advance, consuming all obstacles
both great and small by the fire of knowledge of the noble
path.”
The Buddha, even as he sat in his Perfumed Chamber, became
aware of the course of his thoughts and spoke as follows,
“Monk, this is precisely true. Even as fire consumes all obsta-
cles both great and small, so also is it necessary with the fire of
knowledge to consume and utterly destroy all attachments both
small and great which arise within these living beings.” And
sending forth a luminous image of himself, present, as it were,
sitting face to face with that monk, he gave a stanza.
At the conclusion of the stanza that monk, even as he sat there,
consumed all the attachments and attained Arahatship, together
with the Supernormal Faculties. And straightway, soaring through
146
the air, he approached the Buddha, praising and glorifying the
golden body of the Buddha. And when he had done him hom-
age, he departed.

appamàdaratō pamàdē bhayadassi và bhikkhu aõuü
thålaü sa¤¤ōjanaü aggã iva dahaü gacchati.
appamàdaratō: taking delight in mindfulness; pamàdē: in

mindlessness; bhayadassi và: seeing fear; bhikkhu: the
monk; aõuü thålaü: minute and large; sa¤¤ōjanaü: the
bonds; aggã iva: like a fire; dahaü: burns away; gacchati:
makes his way (Nibbàna).
The monk, as the seeker after truth, is frightened of mindless-
ness because he knows that if one is unmindful, one will be
caught up in the unending sufferings of saüsàra. Therefore, he
forges ahead diligently, and mindfully burning away those
bonds that fetter people to worldliness.
Commentary
sa¤¤ōjanaü: fetters. There are ten fetters tying beings to the wheel of
existence, namely: (i) personality perspective, (ii) uncertainty or split
mind, (iii) alienated discipline, (iv) sensual passion, (v) hate,
(vi) passion for form, (vii) passion for the formless, (viii) judgement,
(ix) anxiety, (x) unawareness. The first five of these are called ‘lower
fetters’, as they tie to the sensual world. The latter five are called
‘higher fetters’, as they tie to the higher worlds, i.e. the form and form-
less world.
He who is free from (i) to (iii) is a Sōtàpanna, or Streamwinner, i.e.,

one who has entered the stream to Nibbàna, as it were. He who, besides
these three fetters, has overcome (iv) and (v) in their grosser form, is
147
called a Sakàdàgami, a ‘Once-Returner’ (to this sensual world). He
who is fully freed from (i) to (v) is an Anàgàmi, or ‘Non-Returner’ (to
the sensual worlds). He who is freed from all the ten fetters is called an
Arahat, i.e., a perfectly Holy One.
pamàdē bhayadassi và: he sees being unaware as conducive to fear.

The fear that is seen has to do with the recurring cycle of existence. He
is aware that if he relaxes in his effort to improve himself in his spirit-
ual progress he will endlessly face births and deaths. Therefore he con-
siders unmindfulness as the root cause of all these sufferings. This is
the reason why he sees fear in lack of mindfulness.
appamàda ratō: delighting in mindfulness. The truth-seeker can

achieve success in his quest if he pursues it with happiness. If his de-
light in the deathless ceases, he will not be able to continue in his path
towards Nibbàna. Therefore the monk – seeker after truth – is de-
scribed as an individual who takes delight in the alertness of the mind.
Bhikkhu: A fully ordained disciple of the Buddha is called a Bhikkhu.

“Mendicant monk” may be suggested as the closest equivalent for
“Bhikkhu.” He is not a priest as he is no mediator between God and
man. He has no vows for life, but he is bound by his rules which he
takes of his own accord. He leads a life of voluntary poverty and celi-
bacy. If he is unable to live the Holy Life, he can discard the robe at
any time.
148
The Heedful Advances To Nibbàna
2 (9) The Story of Monk Nigàma Vàsi Tissa (Verse 32)

verse, with reference to the monk Nigàma Vàsi Tissa.
A youth of high station, born and reared in a certain market-

town not far from Sàvatthi, retired from the world and became
a monk in the religion of the Buddha. On making his full pro-
fession, he became known as Tissa of the Market-town, or
Nigàma Tissa. He acquired the reputation of being frugal, con-
tent, pure, resolute. He always made his rounds for alms in the
village where his relatives resided. Although, in the neighbour-
ing city of Sàvatthi, Anàthapiõóika and other disciples were
bestowing abundant offerings and Pasēnadi Kōsala was be-
stowing gifts beyond compare, he never went to Sàvatthi.
One day the monks began to talk about him and said to the
teacher, “This monk Nigàma Tissa, busy and active, lives in in-
timate association with his kinsfolk. Although Anàthapiõóika
and other disciples are bestowing abundant offerings and
Pasēnadi Kōsala is bestowing gifts beyond compare, he never
comes to Sàvatthi.” The Buddha had Nigàma Tissa summoned
and asked him, “Monk, is the report true that you are doing
thus and so?” “Venerable,” replied Tissa, “It is not true that I
live in intimate association with my relatives. I receive from
these folk only so much food as I can eat. But after receiving so
much food, whether coarse or fine, as is necessary to support
me, I do not return to the monastery, thinking, ‘Why seek
food?’ I do not live in intimate association with my relatives,
venerable.” The Buddha, knowing the disposition of the monk,
applauded him, saying, ‘Well done, well done, monk!” and
149
then addressed him as follows, “It is not at all strange, monk,
that after obtaining such a teacher as I, you should be frugal.
For frugality is my disposition and my habit.” And in response
to a request of the monks he related the following.
Once upon a time several thousand parrots lived in a certain
grove of fig-trees in the Himàlayan country on the bank of the
Ganges. One of them, the king-parrot, when the fruits of the
tree in which he lived had withered away, ate whatever he
found remaining, whether shoot or leaf or bark, drank water
from the Ganges, and being very happy and contented, re-
mained where he was. In fact he was so very happy and con-
tented that the abode of Sakka began to quake.
Sakka, observing how happy and contented the parrot was, vis-
ited him and turned the whole forest into a green and flourish-
ing place. The Buddha pointed out that even in the past birth he
was contented and happy and that such a monk will never slip
back from the vicinity of Nibbàna.

appamàdaratō pamàdē bhayadassi và bhikkhu
abhabbō parihànàya nibbànassa santikē ēva
appamàdaratō: taking delight in mindfulness; pamàdē: in

slothfulness; bhayadassi và: seeing fear; bhikkhu: the
monk; abhabbō parihànàya: unable to slip back; nibbà-
nassa: of Nibbàna; santikē ēva: is indeed in the vicinity.
The monk as the seeker after truth, sees fear in lack of mindful-
ness. He will certainly not fall back from any spiritual heights
he has already reached. He is invariably in the proximity of
Nibbàna.
150
Commentary
Nibbàna: referring to Nibbàna the Buddha says, “O monks, there is the
unborn, ungrown, and unconditioned. Were there not the unborn, un-
grown, and unconditioned, there would be no escape for the born,
grown, and conditioned, so there is escape for the born, grown, and
conditioned.” “Here the four elements of solidity, fluidity, heat and
motion have no place; the notions of length and breadth, the subtle and
the gross, good and evil, name and form are altogether destroyed; nei-
ther this world nor the other, nor coming, going or standing, neither
death nor birth, nor sense-objects are to be found.” Because Nibbàna is
thus expressed in negative terms, there are many who have got a wrong
notion that it is negative, and expresses self-annihilation. Nibbàna is
definitely no annihilation of self, because there is no self to annihilate.
If at all, it is the annihilation of the very process of being, of the condi-
tional continuous in saüsàra, with the illusion or delusion of perma-
nency and identity, with a staggering ego of I and mine.
abhabbō parihànàya: not liable to suffer fall. A monk who is so

(mindful) is not liable to fall either from the contemplative processes of
samatha and vipassanà or from the path and Fruits – that is, does not
fall away from what has been reached, and will attain what has not yet
been reached.
151
Chapter 3
Citta Vagga
Mind
The Wise Person Straightens The Mind
The Fluttering Mind
3 (1) The Story of Venerable M eghiya (Verses 33 & 34)
While residing on the Càlikà Mountain, the Buddha spoke these

verses, with reference to Venerable Mēghiya.
Once, by reason of attachment to the three evil thoughts, lust,
hatred, delusion, Venerable Mēghiya was unable to practice
Exertion in this mango-grove and returned to the Buddha. The
Buddha said to him, “Mēghiya, you committed a grievous
fault. I asked you to remain, saying to you, ‘I am now alone,
Mēghiya. Just wait until some other monk appears.’ But de-
spite my request, you went your way. A monk should never
leave me alone and go his way when I ask him to remain. A
monk should never be controlled thus by his thoughts. As for
thoughts, they are flighty, and a man ought always to keep
them under his own control.”
At the conclusion of the stanzas Mēghiya was established in
the fruit of conversion and many other monks in the fruits of
the second and third paths.

phandanaü capalaü durakkhaü dunnivàrayaü
cittaü mēdhàvã ujuü karōti usukàrō tējanaü iva
phandanaü: pulsating, throbbing; capalaü: fickle,

unsteady; durakkhaü: difficult to guard; dunnivàrayaü:
hard to restrain; cittaü: the mind; mēdhàvã: the wise one;
ujuü karōti: straightens; usukàrō iva: like a fletcher;
tējanaü: an arrow-shaft
153
In the Dhammapada there are several references to the crafts-
manship of the fletcher. The Buddha seems to have observed
the process through which a fletcher transforms an ordinary
stick into an efficient arrow-shaft. The disciplining of the mind
is seen as being a parallel process. In this stanza the Buddha
says that the wise one straightens and steadies the vacillating
mind that is difficult to guard, like a fletcher straightening an
arrow-shaft.

ōkamōkata ubbhatō thalē khittō vàrijō iva idaü
cittaü pariphandati màradheyyaü pahàtavē
ōkamōkata: from its watery abode; ubbhatō: taken out;

thalē: on dry land; khittō: thrown; vàrijō iva: like a fish;
idaü cittaü: this mind; pariphandati: trembles; màrad-
heyyaü: death’s realm; pahàtavē: to abandon; pariphan-
dati: flutters and trembles
When making an effort to abandon the realm of Màra (evil),
the mind begins to quiver like a fish taken out of the water and
thrown on land.
Commentary
cittaü: This term is commonly translated as mind or consciousness and
seen as the essence of the so-called being which plays the most impor-
tant part in the complex machinery of man. It is more appropriately
translated as a ‘mental state’ or, even better, an ‘emotional state’. It is
this citta that is either defiled or purified, and is the bitterest enemy and
the greatest friend of oneself. This citta seems to be the equivalent of
‘soul’ in Western thought. In Buddhism, however, the ‘soul’ as a per-
manent entity is not recognized. Citta which takes its place refers to the
emotional state of a person which is not an entity but a fluctuating ac-
154
tivity like a flame. Sometimes emotions are excited and sometimes the
citta is calm (emotions are absent). We might even translate it as the
‘temperament’ or ‘temper’. Writers on Buddhism mistakenly call it
‘mind’ or ‘consciousness’. But what is meant is the ‘affective’ rather
than the cognitive aspects of the mental process. When a person is fast
asleep and is in a dreamless state, he experiences a kind of mental state
which is more or less passive than active. It is similar to the mental
state one experiences at the moment of conception and at the moment
of death. The Buddhist philosophical term for this type of mental state
is Bhavanga citta which means the mental state natural to one’s condi-
tion of existence. Arising and perishing every moment, it flows on like
a stream not remaining the same for two consecutive moments. We do
experience this type of mental state not only in a dreamless state but
also in our waking state. In the course of our life we experience Bha-
vanga mental states more than any other type of mental state. Hence
Bhavanga becomes the natural state of mind.
Some scholars identify Bhavanga with sub-consciousness. According

to the Dictionary of Philosophy sub-consciousness is ‘a compartment
of the mind alleged by certain psychologists and philosophers to exist
below the threshold of consciousness.’ In the opinion of some Western
psychologists, sub-consciousness and consciousness co-exist.
But Bhavanga is not a sub-plane. It does not correspond to F. W.

Myer’s subliminal consciousness either.
Bhavanga is so called because it is the resting state of mind that is nat-

ural to an individual’s life-continuum. That is why life-continuum has
been suggested as the English equivalent for Bhavanga. But a better
translation could be ‘Resting mental state’.
This Bhavanga state of mind which one always experiences as long as

it is uninterrupted by external stimuli, vibrates for a thought-moment
and passes away when a stimulus activates the senses. Suppose, for in-
stance, the eye is stimulated. Then the Bhavanga stream of conscious-
ness is arrested and sense-door consciousness (whose function is to
turn the attention towards the object) arises and passes away. Immedi-
ately after this, there arises a visual perception which sees the object,
155
but yet knows no more about it. This sense operation is followed by a
moment of the reception of the object so seen. Next arises the investi-
gating thought-moment which momentarily examines the object so
seen. This is followed by the determining thought-moment. On this de-
pends the subsequent psychologically important stage Javana. It is at
this stage that an action is judged, whether it be moral or immoral
when discrimination is exercised and will play its part. Kamma is per-
formed at this stage.
If decided correctly, it becomes moral; if wrongly, immoral. Irrespec-
tive of the desirability or the undesirability of the object presented to
the mind, it is possible for one to make the Javana process moral or im-
moral. If, for instance, one meets an enemy, anger will arise automati-
cally. A wise person might, on the contrary, with self-control, radiate a
thought of love towards him. This is the reason why the Buddha stated:
By self is evil done,
By self is one defiled,
By self is no evil done,
By self is one purified.
Both defilement and purity depend on oneself.
No one is purified by another.
It is an admitted fact that environment, circumstances, habitual tenden-
cies and the like condition our thoughts. On such occasions will is sub-
ordinated. There exists however the possibility for us to overcome
those external forces and produce moral and immoral thoughts exercis-
ing our own free will. An extraneous element may be a causative fac-
tor, but we ourselves are directly responsible for the actions that finally
follow.
It is extremely difficult to suggest a suitable rendering for Javana.
A perception is suggested by some. Impulse is suggested as an alterna-
tive rendering, which seems to be less satisfactory than a perception.
Here, the Pàli term is retained.
Javana, literally, means running. It is so called because, in the course
of a thought-process, it runs consequently for seven thought-moments,
156
or, at times of death, for five thought-moments with an identical object.
The mental states occurring in all these thought-moments are similar,
but the potential force differs.
This entire thought-process which takes place in an infinitesimal part
of time ends with the registering consciousness lasting for two
thought-moments. Thus one thought-process is completed at the expi-
ration of seventeen thought-moments. This is the analysis of a thought
process involved in the experience of an object,
In the Buddhist system an essential element in the quest for higher
spiritual achievement is the reflection upon the real nature of the mind
– cittànupassanà.
‘Cittànupassanà’ means reflection of mind. The mind is so complex
and subtle that even modern science has not been able to grasp its real
nature. But the Buddha was able to comprehend the real nature of the
mind by developing his own mind. Development of mind leads to con-
centration. The mind thus developed could be easily diverted to tran-
scendental knowledge. However, such a state cannot be attained easily.
The mind does not rest in one object, it always strays away. When one
attempts to control the mind, it wriggles like a fish taken out of water.
Therefore the controlling of the mind should be done with great effort.
According to the Abhidhamma there are 121 types of the mind. In this
meditation (Cittànupassanà) 16 aspects of the mind are described.
They are: 1. Saràga, 2. Vitaràga, 3. Sadōsa, 4. Vãtadōsa, 5. Samōha,
6. Vãtamōha, 7. Saükhiñña, 8. Vikkhiñña, 9. Mahaggata, 10. Amahag-
gata, 11. Sauttara, 12. Anuttara, 13. Samàhita, 14. Asamàhita,
15. Vimutta, 16. Avimutta.
157
Restrained Mind Leads To Happiness
3 (2) The Story of a Certain Monk (Verse 35)

verse, with reference to a certain monk.
On one occasion, sixty monks, after obtaining a meditation
topic from the Buddha, went to Màtika village, at the foot of a
mountain. There, Màtikamàtà, mother of the village headman,
offered them alms-food; she also built a monastery for them, so
that they could stay in the village during the rainy season. One
day she asked the group of monks to teach her the practice of
meditation. They taught her how to meditate on the thirty-two
constituents of the body leading to the awareness of the decay
and dissolution of the body. Màtikamàtà practiced with dili-
gence and attained the three maggas (paths) and phalas (fruits)
together with analytical insight and mundane supernormal
powers, even before the monks did.
Rising from the bliss of the magga and phala she looked with
the divine power of sight (dibbacakkhu) and saw that the
monks had not attained any of the Maggas yet. She also learnt
that those monks had enough potentiality for the attainment of
arahatship, but they needed proper food. So, she prepared
good, choice food for them. With proper food and right effort,
the monks developed right concentration and eventually at-
tained arahatship.
At the end of the rainy season, the monks returned to the Jēta-
vana Monastery, where the Buddha was in residence. They re-
ported to the Buddha that all of them were in good health and
in comfortable circumstances and that they did not have to
worry about food. They also mentioned Màtikamàtà, who was
158
aware of their thought and prepared and offered them the very
food they wished for.
A certain monk, hearing them talking about Màtikamàtà, de-
cided that he, too, would go to that village. So, taking one med-
itation topic from the Buddha he arrived at the village monas-
tery. There, he found that everything he wished for was sent to
him by Màtikamàtà, the lay-devotee. When he wished her to
come she personally came to the monastery, bringing along
choice food with her. After taking the food, he asked her if she
knew the thoughts of others, but she evaded his question and
replied, “People who can read the thoughts of others behave in
such and such a way.” Then, the monk thought, “Should I, like
an ordinary worldling, entertain any impure thoughts, she is
sure to find out.” He therefore got scared of the lay-devotee
and decided to return to the Jētavana Monastery. He told the
Buddha that he could not stay in Màtika village because he was
afraid that the lay-devotee might detect impure thoughts in
him. The Buddha then asked him to observe just one thing; that
is, to control his mind. The Buddha also told the monk to return
to Màtika village monastery, and not to think of anything else,
but the object of his meditation only. The monk went back. The
lay-devotee offered him good food as she had done to others
before, so that he might be able to practice meditation without
worry. Within a short time, he, too, attained arahatship.

du¤¤iggahassa lahunō yattha kàmanipàtinō cittassa
damathō sàdhu; dantaü cittaü sukhàvahaü
du¤¤iggahassa: difficult to be controlled; lahunō: swift;

yattha kàmanipàtinō: focusing on whatever target it
159
wishes; cittassa: of the mind; damathō: taming; sàdhu: (is)
good; dantaü: tamed; cittaü: mind; sukhàvahaü: brings
bliss.
The mind is exceedingly subtle and is difficult to be seen. It at-
taches on whatever target it wishes. The wise guard the mind.
The guarded mind brings bliss.
Commentary
du¤¤iggahassa, yatthakàmanipàtinō: hard to control; focussing upon
wherever it likes and on whatever it wishes. These two are given as
characteristics of the mind. The mind is so quick and swift it is so diffi-
cult to get hold of it. Because it is nimble no one can restrain it unless
the person is exceptionally disciplined. The other quality of the mind
referred to in this stanza is its capacity to alight on anything it wishes.
This is also a characteristic of the mind making it extremely difficult to
keep in check. Our emotions are impersonal processes. They are not
what we do. That is why they are difficult to control. It is only by not
identifying with them that they can be stopped. By identifying with
them, we give them strength. By calm observation as they come and
go, they cease. They cannot be stopped by fighting with them.
160
Protected Mind Leads To Happiness
3 (3) The Story of a Certain Disgruntled Monk (Verse 36)

verse, with reference to a young disgruntled monk who was the
son of a banker.
While the Buddha was in residence at Sàvatthi, a certain

banker’s son approached an elder who resorted to his house for
alms and said to him, “Venerable, I desire to obtain release
from suffering. Tell me some way by which I can obtain re-
lease from suffering.” The elder replied, “Peace be unto you,
brother. If you desire release from suffering, give alms-food,
give fortnightly food, give lodging during the season of the
rains, give bowls and robes and the other requisites. Divide
your possessions into three parts: with one portion carry on
your business; with another portion support son and wife; dis-
pense the third portion in alms in the religion of the Buddha.”
“Very well, Venerable,” said the banker’s son, and did all in the
prescribed order. Having done it, he returned to the elder and
asked him, “Venerable, is there anything else I ought to do?”
“Brother, take upon yourself the three refuges and the five pre-
cepts.” The banker’s son did so, and then asked whether there
was anything else he ought to do. “Yes,” replied the elder, “Take
upon yourself the ten precepts.” “Very well, Venerable,” said
the banker’s son, and took upon himself the ten precepts. Be-
cause the banker’s son had in this manner performed works of
merit, one after another, he came to be called Anupubba. Again
he asked the elder, “Venerable, is there anything else I ought to
do?” The elder replied, “Yes, become a monk.” The banker’s
son immediately retired from the world and became a monk.
161
Now he had a teacher who was versed in the Abhidhamma and
a preceptor who was versed in the Vinaya. After he had made a
full profession, whenever he approached his teacher, the latter
repeated questions found in the Abhidhamma, “In the religion
of the Buddha it is lawful to do this, it is unlawful to do that.”
And whenever he approached his preceptor, the latter repeated
questions found in the Vinaya, “In the Religion of the Buddha
it is lawful to do this, it is unlawful to do that; this is proper,
this is improper.” After a time he thought to himself, “Oh what
a wearisome task this is! I became a monk in order to obtain re-
lease from suffering, but here there is not even room for me to
stretch out my hands. It is possible, however, to obtain release
from suffering, even if one lives the householder’s. I should
become a householder once more.”
The Buddha said, “Monk, are you discontented?” “Yes, Vener-
able, I became a monk in order to obtain release from suffer-
ing. But here there is not even room for me to stretch my
hands. It is possible for me to obtain release from suffering as a
householder.” The Buddha said, “Monk, if you can guard one
thing, it will not be necessary for you to guard the rest.” “What
is that, Venerable?” “Can you guard your thoughts?” “I can,
Venerable.” “Then guard your thoughts alone.”

sududdasaü sunipunaü yattha kàmanipàtinaü
cittaü mēdhàvã rakkhētha cittaü guttaü sukhàvahaü
sududdasaü: extremely difficult to be seen; sunipunaü:
exceedingly subtle; yattha kàmanipàtinaü: focusing on
whatever target it wishes; cittaü: mind; mēdhàvã: the wise
one; rakkhētha: should protect; guttaü cittaü: the guarded
mind; sukhàvahaü: brings bliss
162
The mind moves about so fast it is difficult to get hold of it
fully. It is swift. It has a way of focussing upon whatever it
likes. It is good and of immense advantage to tame the mind.
The tamed mind brings bliss.
Commentary
sududdasaü sunipunaü: two characteristics of the mind. One out-
standing quality of the mind is that it is extremely difficult to be seen.
Although it is capable of a vast variety of activities, it cannot be seen at
all. It moves about unseen. It forces, persuades, motivates, all without
being seen. The other quality of the mind referred to in this stanza is
that it is very subtle. It is because of this that the mind cannot be seen
or captured in any way. The stanza stresses the fact that happiness
comes to him who is capable of guarding this imperceptible and subtle
entity – the mind.
163
Death’s Snare Can Be Broken By
Tamed Mind
3 (4) The Story of Monk Saïgharakkhita (Verse 37)

verse, with reference to the nephew of the monk Saïghar-
akkhita.
Once there lived in Sàvatthi a senior monk by the name of
Saïgharakkhita. When his sister gave birth to a son, she named
the child after the monk and he came to be known as Saïghar-
akkhita Bhàgineyya. The nephew Saïgharakkhita, in due
course, was admitted into the Sangha. While the young monk
was staying in a village monastery he was offered two sets of
robes, and he intended to offer one to his uncle, monk Saïghar-
akkhita. At the end of the rainy season he went to his uncle to
pay respect to him and offered the robe to the monk. But, the
uncle declined to accept the robe, saying that he had enough.
Although he repeated his request, the monk would not accept
it. The young monk felt disheartened and thought that since his
uncle was so unwilling to share the requisites with him, it
would be better for him to leave the Saïgha and live the life of
a layman.
From that point, his mind wandered and a train of thoughts fol-
lowed. He thought that after leaving the Sangha he would sell
the robe and buy a she-goat; that the she-goat would breed
quickly and soon he would make enough money to enable him
to marry; his wife would give birth to a son. He would take his
wife and child in a small cart to visit his uncle at the monas-
tery. On the way, he would say that he would carry the child;
she would tell him to drive the cart and not to bother about the
164
child. He would insist and grab the child from her; between
them the child would fall on the cart-track and the wheel would
pass over the child. He would get so furious with his wife that
he would strike her with the goading-stick.
At that time he was fanning the monk with a palmyrah fan and
he absent-mindedly struck the head of the monk with the fan.
The monk, knowing the thoughts of the young monk, said,
“You were unable to beat your wife; why have you beaten an
old monk?” Young Saïgharakkhita was very much surprised
and embarrassed at the words of the old monk; he also became
extremely frightened. So he fled. Young monks and novices of
the monastery chased after him, caught him, and finally
brought him to the presence of the Buddha.
When told about the experience, the Buddha said that the mind
has the ability to think of an object even though it might be far
away, and that one should strive hard for liberation from the
bondage of passion, ill will and ignorance. After the Buddha
recited the stanza near the end of the discourse, the young
monk attained sōtàpatti fruition.
dåraïgamaü ēkacaraü asarãraü guhàsayaü cittaü

yē sa¤¤amessanti (tē) Màrabandhanà mokkhanti
dåraïgamaü: travelling vast distances; ēkacaraü: moving

all alone; asarãraü: body-less; guhàsayaü: dwelling con-
cealed; cittaü: the mind; yē: if someone; sa¤¤amessanti:
(were to) restrain; (tē) Màrabandhanà: they from the bonds
of death; mokkhanti: are released
165
The mind is capable of travelling vast distances – up or down,
north or south, east or west – in any direction. It can travel to
the past or to the future. It roams about all alone. It is without
any perceptible forms. If an individual were to restrain the
mind fully, he will achieve freedom from the bonds of death.
Commentary
dåraïgamaü ēkacaraü asarãraü guhàsayaü: traveling far, living
alone, without body, lying hidden. These are four more attributes of the
mind mentioned in this verse. Travelling far means that it can stray far
away from the starting subject of thought. Living alone means that it
can think only of one thing at a time. Without body means it is not an
entity that occupies space, because it is only an activity which may be
seen as physical or mental. Lying hidden means that it is intangible.
166
Wisdom Does Not Grow If Mind Wavers
The Wide-Awake Is Unfrightened
3 (5) The Story of Monk Cittahattha (Verses 38 & 39)

these verses, with reference to the monk Cittahattha.
A certain youth of a respectable family, a herdsman, living at
Sàvatthi, went into the forest to look for an ox that was lost.
During midday, he saw the ox and released the herds, and be-
ing oppressed by hunger and thirst, he thought to himself, “I
can surely get something to eat from the noble monks.” So he
entered the monastery, went to the monks, bowed to them, and
stood respectfully on one side. Now at that time the food which
remained over and above to the monks who had eaten lay in the
vessel used for refuse. When the monks saw that youth, ex-
hausted by hunger as he was, they said to him, “Here is food;
take and eat it.” (When a Buddha is living in the world, there is
always a plentiful supply of rice-porridge, together with vari-
ous sauces). So the youth took and ate as much food as he
needed drank water, washed his hands, and then bowed to the
monks and asked them, “Venerable, did you go to some house
by invitation today?” “No, lay disciple; monks always receive
food in this way.”
The youth thought to himself, “No matter how busy and active
we may be, though we work continually both by night and by
day, we never get rice-porridge so deliciously seasoned. But
these monks, according to their own statement, eat it continu-
ally. Why should I remain a layman any longer? I will become
a monk.” Accordingly he approached the monks and asked to
be received into the Sangha. The monks said to him, “Very
167
well, lay disciple,” and received him into the Sangha. After
making his full profession, he performed all the various major
and minor duties; and in but a few days, sharing in the rich of-
ferings which accrue in the Buddha’s Dispensation, he became
fat and comfortable.
Then he thought to himself, “Why should I live on food ob-

tained by making the alms-round? I will become a layman once
more.” So back he went and entered his house. After working
in his house for only a few days, his body became thin and
weak. Thereupon he said to himself, “Why should I endure this
suffering any longer? I will become a monk.” So back he went
and re-ordained. But after spending a few days as a monk, be-
coming discontented again, went back to lay-life.
“Why should I live the life of a layman any longer? I will be-
come a monk.” So saying, he went to the monks, bowed, and
asked to be received into the Sangha. Because he had been
with them, the monks received him into the Sangha once more.
In this manner he entered the Sangha and left it again six times
in succession. The monks said to themselves, “This man lives
under the sway of his thoughts.” So they gave him the name
Thought-Controlled, elder Cittahattha.
As he was thus going back and forth, his wife became preg-
nant. The seventh time he returned from the forest with his
farming implements he went to the house, put his implements
away, and entered his own room, saying to himself, “I will put
on my yellow robe again.” Now his wife happened to be in bed
and asleep at the time. Her undergarment had fallen off, saliva
was flowing from her mouth, she was snoring, her mouth was
wide open; she appeared to him like a swollen corpse. Grasp-
ing the thought, “All that is in this world is transitory, is in-
168
volved in suffering,” he said to himself, “To think that because
of her, all the time I have been a monk, I have been unable to
continue steadfast in the monastic life!” Straightaway, taking
his yellow robe, he ran out of the house, binding the robe about
his belly as he ran.
Now his mother-in-law lived in the same house with him.

When she saw him departing in this way, she said to herself,
“This renegade, who but this moment returned from the forest,
is running from the house, binding his yellow robe about him
as he runs, and is making for the monastery. What is the mean-
ing of this?” Entering the house and seeing her daughter
asleep, she knew at once, “It was because he saw her sleeping
that he became disgusted, and went away.” So she shook her
daughter and said to her, “Rise, your husband saw you asleep,
became disgusted, and went away. He will not be your husband
henceforth.” “Begone, mother. What does it matter whether he
has gone or not? He will be back again in but a few days.”
As Cittahattha proceeded on his way, repeating the words, “All

that is in this world is transitory, is involved in suffering,” he
obtained the fruit of conversion (sōtàpatti phala). Continuing
his journey, he went to the monks, bowed to them, and asked to
be received into the Sangha. “No,” said the monks, “we cannot
receive you into the Sangha. Why should you become a monk?
Your head is like a grindstone.” “Venerable, receive me into
the Sangha just this once.” Because he had helped them, they
received him into the Sangha. After a few days he attained ara-
hatship, together with the supernatural faculties.
Thereupon they said to him, “Brother Cittahattha, doubtless

you alone will decide when it is time for you to go away again;
you have remained here a long while this time.” “Venerables,
169
when I was attached to the world, I went away; but now I have
put away attachment to the world; I have no longer any desire
to go away.” The monks went to the Buddha and said, “Vener-
able, we said such and such to this monk, and he said such and
such to us in reply. He utters falsehood, says what is not true.”
The Buddha replied, “Yes, monks, when my son’s mind was
unsteady, when he knew not the good law, then he went and
came. But now he has renounced both good and evil.”
anavaññhitacittassa saddhammaü avijànatō

pariplava pasàdassa pa¤¤à na paripårati
anavaññhitacittassa: of wavering mind; saddhammaü: the

true doctrine; avijànatō: ignorant of; pariplava pasàdassa:
of flagging enthusiasm; pa¤¤à: wisdom; na paripårati:
does not grow
If the mind of a person keeps on wavering, and if a person does

not know the doctrine, if one’s enthusiasm keeps on fluctuating
or flagging, the wisdom of such a person does not grow.
anavassuta cittassa ananvàhatacētasō

pu¤¤apàpapahãnassa jàgaratō bhayam natthi
anavassuta cittassa: (to the one) with mind undampened

by passion; ananvàhatacētasō: mind unaffected by hatred;
pu¤¤apàpapahãnassa: gone beyond both good and evil;
jàgaratō: wide awake; bhayam natthi: fear exists not
170
For the person whose mind is not dampened by passion, unaf-
fected by ill-will and who has risen above both good and evil,
there is no fear because he is wide-awake.
Commentary
anavaññhitacittassa: for a person with an unsteady or unstabilised
mind. The ordinary people all have minds that are unsteady. Their
minds are not constant and consequently lack one-pointedness. A per-
son possessing such a mind will find it difficult to progress in the Path
to Liberation.
saddhammaü avijànatō: a person who is not aware of the well-articu-
lated Teaching of the Buddha.
pariplava pasàdassa: with fluctuating devotion. An individual whose
devotion and confidence are fluctuating will not be able to make steady
progress.
anavassuta cittassa: this is a positive quality. The person whose mind
is not dampened by lust is referred to here. This implies the contami-
nating inflow of defilements via sensory reactions (i.e. responding to
sights, sounds, smells etc.).
ananvàhatacētasō: the person whose mind remains unassailed (by
greed, hatred etc.). As the mind is perfectly intact, he can utilize it for
his spiritual progress.
natthi jàgaratō bhayam: for the wide-awake there is no fear. He is al-
ways alert, observing defilements that are likely to affect his mind. Be-
cause of this alertness the wide-awake person is not at all afraid. It
should not erroneously be understood that Arahants do not sleep.
Whether asleep or awake they are regarded as sleepless or vigilant
ones, since the five stimulating virtues – namely, confidence (saddhà),
energy (viriya), mindfulness (sati), concentration (samàdhi), and wis-
dom (pa¤¤à) are ever present in them.
pu¤¤apàpapahãnassa: one who transcends the notions of good and
bad deeds with no particular attachment to the rewards. This implies a
171
very high degree of moral equanimity, as it indicates ego-less detach-
ment. There is no attachment to the act of giving, to the one who re-
ceives, or to the gift. The Arahats, however, having transcended all life
– affirming and rebirth – producing actions, are said to be ‘beyond
merit and demerit.’
The deeds of an Arahant: a perfect Saint, are neither good nor bad be-
cause he has gone beyond both good and evil. This does not mean that
he is passive. He is active but his activity is selfless and is directed to
help others to tread the path he has trod himself. His deeds, ordinarily
accepted as good, lack creative power as regards himself in producing
Kammic effects. He is not however exempt from the effects of his past
actions. He accumulates no fresh kammic activities. Whatever actions
he does, as an Arahant, are termed “inoperative” (kiriya), and are not
regarded as Kamma. They are ethically ineffective. Understanding
things as they truly are, he has finally shattered the cosmic chain of
cause and effect.
172
Weapons To Defeat Death
3 (6) The Story of Five Hundred Monks (Verse 40)

verse, with reference to five hundred monks.
Five hundred monks from Sàvatthi, after obtaining a medita-

tion topic from the Buddha, travelled for a distance of one hun-
dred leagues away from Sàvatthi and came to a large forest
grove, a suitable place for meditation practice. The guardian
spirits of the trees dwelling in that forest thought that if those
monks were staying in the forest, it would not be proper for
them to live with their families. So, they descended from the
trees, thinking that the monks would stop there only for one
night. But the monks were still there at the end of a fortnight;
then it occurred to them that the monks might be staying there
till the end of the vassa. In that case, they and their families
would have to be living on the ground for a long time. So, they
decided to frighten away the monks, by making ghostly sounds
and frightful apparitions. They showed up with bodies without
heads, and with heads without bodies. The monks were very
upset and left the place and returned to the Buddha, to whom
they related everything. On hearing their account, the Buddha
told them that this had happened because previously they went
without any protection and that they should go back there
armed with suitable protection. So saying, the Buddha taught
them the protective discourse Metta Sutta at length (Loving-
Kindness) beginning with the following stanza:
Karanãyamattha kusalēna – yaü taü santaü padaü

abhisamecca
sakkō ujå ca såjå ca – suvacō c’assa mudu anatimàni.
173
“He who is skilled in (acquiring) what is good and beneficial,
(mundane as well as supramundane),
aspiring to attain perfect peace (Nibbàna) should act (thus):
He should be efficient, upright, perfectly upright, compliant,
gentle and free from conceit.”
The monks were instructed to recite the sutta from the time
they came to the outskirts of the forest grove and to enter the
monastery reciting it. The monks returned to the forest grove
and did as they were told.
The guardian spirits of the trees receiving loving-kindness

from the monks reciprocated by welcoming them and not
harming them. There were no more ghostly sounds and fright-
ening sights. Thus left in peace, the monks meditated on the
body and came to realize its fragile and impermanent nature.
From the Jētavana monastery, the Buddha, by his supernormal
power, learned about the progress of the monks and sent forth
his radiance making them feel his presence. To them he said,
“Monks just as you have realized, the body is, indeed, imper-
manent and fragile like an earthen jar.”
imaü kàyaü kumbhåpamaü viditvà, idaü cittaü

nagaråpamaü ñhapetvà pa¤¤àyudhēna Màraü
yōdhētha jitaü ca rakkhē anivēsanō siyà
imaü kàyaü: this body; kumbhåpamaü viditvà: viewing as

a clay pot; idaü cittaü: this mind; nagaråpamaü: as a pro-
tected city; ñhapetvà: considering; pa¤¤àyudhēna: with the
weapon of wisdom; Màraü: forces of evil; yōdhētha:
174
attack; jitaü: what has been conquered; rakkhē: protect
too; anivēsanō: no seeker of an abode; siyà: be
It is realistic to think of the body as vulnerable, fragile, frail
and easily disintegrated. In fact, one must consider it a clay
vessel. The mind should be thought of as a city. One has to be
perpetually mindful to protect the city. Forces of evil have to
be fought with the weapon of wisdom. After the battle, once
you have achieved victory, live without being attached to the
mortal self.
Commentary
kumbhåpamaü: compared to an earthen pot. The monks are asked to
think of the human body as an earthen pot – fragile, very vulnerable.
cittaü nagaråpamaü: think of the mind as a guarded citadel. The spe-
cial quality of the citadel is within it all valuable treasures are stored
and guarded. Any outsider can enter and plunder if this is unguarded.
It, too, could be attacked by blemishes.
yōdhētha Màraü pa¤¤àyudhēna: oppose Màra (evil) with the weapon
of wisdom. When forces of evil attack the mind – the city to be
guarded – the only weapon for a counter offensive is wisdom, which is
a perfect awareness of the nature of things in the real sense.
175
Without The Mind Body Is Worthless
3 (7) The Story of Tissa, the Monk with
a Stinking Body (Verse 41)

verse, with reference to the monk Tissa.
After taking a meditation topic from the Buddha, monk Tissa

was diligently practicing meditation when he was afflicted
with a disease. Small boils appeared all over his body and these
developed into big sores. When these sores burst, his upper and
lower robes became sticky and stained with body fluids, and
his body was stinking. For this reason, he was known as Påti-
gattatissa, Tissa the thera with a stinking body.
Now the Buddha never failed to survey the world twice a day.
At dawn he surveyed the world, looking from the rim of the
world towards the perfumed chamber. Now at this time the
Venerable Påtigatta Tissa appeared within the net of the
Buddha’s sight.
The Buddha, knowing that the monk Tissa was ripe for arahat-
ship, thought to himself, “This monk has been abandoned by
his associates; at the present time he has no other refuge than
me.” Accordingly the Buddha departed from the perfumed
chamber, and pretending to be making the rounds of the mon-
astery, went to the hall where the fire was kept. He washed the
boiler, placed it on the brazier, waited in the fire-room for the
water to boil, and when he knew it was hot, went and took hold
of the end of the bed where that monk was lying.
176
At that time the monks said to the Buddha, “Pray depart, Ven-
erable; we will carry him out for you.” So saying, they took up
the bed and carried Tissa into the fire-room. The Buddha
caused the monks to take Tissa’s upper garment, wash it thor-
oughly in hot water, and lay it in the sunshine to dry. Then he
went, and taking his stand near Tissa, moistened his body with
warm water and bathed him.
At the end of his bath his upper garment was dry. The Buddha
caused him to be clothed in his upper garment and washed
thoroughly his under garment in hot water and laid in the sun to
dry. As soon as the water had evaporated from his body, his
under garment was dry. Thereupon Tissa put on his under gar-
ment and, with body refreshed and mind tranquil, lay down on
the bed. The Buddha took his stand at Tissa’s pillow and said
to him, “Monk, consciousness will depart from you, your body
will become useless and, like a log, will lie on the ground.” At
the end of the discourse monk Tissa attained arahatship to-
gether with analytical insight, and soon passed away.
ayaü kàyō vata aciraü apētavi¤¤ànō chuddhō

niratthaü kaliïgaraü iva pañhaviü adhisessati
ayaü kàyō: this body; vata: certainly; aciraü: soon;

apētavi¤¤ànō: will be bereft of consciousness; chuddhō:
discarded; iva: like; niratthaü: worthless; kaliïgaraü: a
decayed log; pañhaviü: on the ground; adhisessati: lies
Soon, this body, without consciousness, discarded like a de-

cayed worthless log, will lie on the earth.
Commentary
aciraü vata: very soon, without any doubt. The stanza explains the
condition of the human body. Soon it will certainly decay.
chuddhō: will be thrown aside. However much friends and relations
love a person, when he is alive, when he dies the body will be thrown
away.
niratthaü kaliïgaraü: the discarded body will lie like a rotten log. It
will be of no use to anyone. Once consciousness is gone, without life,
our body is useless. It is worse than a log of wood, because the body
cannot be put to any use, though a log of wood could be made use of,
in some way.
178
All Wrongs Issue Out Of Evil Minds
3 (8) The Story of Nanda, the Herdsman (Verse 42)
While on a visit to a village in the kingdom of Kōsala, the

Buddha spoke this verse, with reference to Nanda, the herdsman.
Nanda was a herdsman who looked after the cows of
Anàthapiõóika. Although only a herdsman, he had some means
of his own. Occasionally, he would go to the house of
Anàthapiõóika and there he sometimes met the Buddha and lis-
tened to his discourses. Nanda requested the Buddha to pay a
visit to his house. But the Buddha did not go to Nanda’s house
immediately, saying that it was not yet time.
After some time, while travelling with his followers, the
Buddha went off his route to visit Nanda, knowing that the
time had come for Nanda to receive his teaching properly.
Nanda respectfully received the Buddha and his followers; he
served them milk and milk products and other choice foods for
seven days. On the last day, after hearing the discourse given
by the Buddha, Nanda attained sōtàpatti fruition. As the
Buddha was leaving that day, Nanda carrying the bowl of the
Buddha, followed him for some distance, paid obeisance and
turned back to go home.
At that instant, a stray arrow shot by a hunter, killed him. Later
the monks, who were following the Buddha, saw Nanda lying
dead. They reported the matter to the Buddha, saying, “Vener-
able, because you came here, Nanda who made great offerings
to you and accompanied you on your return was killed as he
was turning back to go home.” To them, the Buddha replied,
“Monks, whether I came here or not, there was no escape from
death for him because of his previous kamma.”
179
disō disaü yaü taü kayirà verã và pana vērinaü
micchà paõihitaü cittaü naü tatō pàpiyō karē
disō: a robber; disaü: to a similar bandit; taü: to him what-
ever harm; kayirà: inflicts; verã và pana: a hater; vērinaü:
to a hated person (inflicts some harm); micchà paõihitaü:
misdirected; cittaü: mind; naü: to him; tatō pàpiyō: a
worse crime than that; karē: does
When one bandit sees another, he attacks the second bandit. In
the same way, one person sees someone he hates, he also does
harm to the hated person. But what the badly deployed mind
does to the possessor of the mind is far worse than what a ban-
dit would do to another bandit or what one hater will do to an-
other hater.
Commentary
disō disaü: what one bandit does to another bandit. Similarly, the hater
may do harm to another hater. The total implication of the verse is the
harm that is done to a person by his own badly-managed mind is worse
than what a bandit could do to another rival bandit, or two enemies do
to each other. The undeveloped mind is one’s worst enemy.
micchà paõihitaü: wrongly directed. One’s mind can be directed in
the right manner. In such a situation the outcome is wholesome. When
that happens, the mind well-directed proves to be one’s best friend.
But, when the direction given to the mind is wrong, it can do greater
harm to a person than even an enemy could.
micchà paõihitaü cittaü: What is implied by this is one’s mind can do
greater harm than one enemy could do to another. This way, a badly es-
tablished mind is one’s own enemy – far worse than an outside enemy.
an ill-directed mind: That is, the mind directed towards the ten kinds
of evil – namely, 1. killing, 2. stealing, 3. sexual misconduct, 4. lying,
5. slandering, 6. harsh speech, 7. vain talk, 8. covetousness, 9. ill-will,
and 10. false belief.
180
Well-Trained Mind Excels People
3 (9) The Story of S o reyya (Verse 43)

verse, with reference to Sōreyya, the son of a rich man of the
city of Sōreyya. On one occasion, Sōreyya accompanied by a
friend and some attendants was going out in a carriage for a
bath. At that moment, monk Mahàkaccàyana was adjusting his
robes outside the city, as he was going into the city of Sōreyya
for alms-food. The youth Sōreyya, seeing the youthful com-
plexion of the monk, thought, “How I wish the monk were my
wife, so that the complexion of my wife would be like his.” As
the wish arose in him, his sex changed and he became a
woman. Very much ashamed, he got down from the carriage
and ran away, taking the road to Taxila. His companions
looked for him, but they could not find him. Sōreyya, now a
woman, offered her signet ring to some people going to Taxila,
to allow her to go with them in their carriage. Upon arrival at
Taxila, her companions told a young rich man of Taxila about
the lady who came along with them. The young rich man, find-
ing her to be very beautiful and of a suitable age for him, mar-
ried her. As a result of this marriage two sons were born; there
were also two sons from the previous marriage of Sōreyya as a
man.
One day, a rich man’s son from the city of Sōreyya came to
Taxila with a caravan of five hundred carts. Lady Sōreyya, rec-
ognizing him to be an old friend, sent for him. The man from
Sōreyya was surprised that he was invited, because he did not
know the lady who invited him. He told the Lady Sōreyya that
he did not know her, and asked her whether she knew him. She
answered that she knew him and also enquired after the health
181
of her family and other people in the city of Sōreyya. The man
from Sōreyya next told her about the rich man’s son who dis-
appeared mysteriously while going for a bath. Then the Lady
Sōreyya revealed her identity and related all that had hap-
pened, about the wrongful thoughts with regard to monk
Mahàkaccàyana, about the change of sex, and her marriage to
the young rich man of Taxila. The man from the city of
Sōreyya then advised the Lady Sōreyya to ask pardon from the
monk. Monk Mahàkaccàyana was accordingly invited to the
home of Sōreyya and alms-food was offered to him. After the
meal, the Lady Sōreyya was brought to the presence of the
monk, and the man from Sōreyya told the monk that the lady
was at one time the son of a rich man from Sōreyya. He then
explained to the monk how Sōreyya was turned into a female
on account of his wrongful thoughts towards the respected
monk. Lady Sōreyya then respectfully asked pardon of Monk
Mahàkaccàyana. The monk then said, “Get up, I forgive you.”
As soon as these words were spoken, the woman was changed
back to a man. Sōreyya then pondered how within a single ex-
istence and with a single body he had undergone change of sex
and how sons were born to him. And feeling very weary and
repulsive of all these things, he decided to leave the house-
holder’s life and joined the sangha under the monk.
After that, he was often asked, “Whom do you love more, the
two sons you had as a man or the other two you had as a
woman?” To those, he would answer that his love for those
borne as a woman was greater. This question was put to him so
often, he felt very much annoyed and ashamed. So he stayed by
himself and, with diligence, contemplated the decay and disso-
lution of the body. He soon attained arahatship together with
the analytical insight. When the old question was next put to
182
him he replied that he had no affection for any one in particu-
lar. Other monks hearing him thought he must be telling a lie.
When it was reported about Sōreyya giving a different answer,
the Buddha said, “My son is not telling lies, he is speaking the
truth.”
taü màtà na kayirà, pità api ca a¤¤ē ¤àtakà và

sammà paõihitaü cittaü naü tatō seyyasō karē
taü: that favour; màtà: one’s mother; na kayirà: will not

do; pità: one’s father too (will not do); api ca: besides;
a¤¤ē: other; ¤àtakà và: or relations; sammà paõihitaü:
well disciplined; cittaü: mind; naü: to that person; tatō
seyyasō: something much better than that; karē: will do
unto one.
Well directed thoughts can help a person even better than one’s
father or one’s mother.
Commentary
sammà paõihitaü cittaü: the well-established mind. One’s parents
love one immensely. They can give one all the worldly things lavishly.
But, when it comes to the fruits of higher life – liberation and the win-
ning of the ‘deathless’ – only the well-established mind can help. This
is because one has to experience the ‘deathless’ solely by one’s own
self. The developed mind is one’s best friend.
well-directed mind: That is, the mind directed towards the ten kinds of
meritorious deeds (kusala) – namely, 1. generosity, 2. morality,
3. meditation, 4. reverence, 5. service, 6. transference of merit,
7. rejoicing in others’ merit, 8. hearing the doctrine, 9. expounding the
doctrine, and 10. straightening one’s right views.
183
Chapter 4
Puppha Vagga
Flowers
The Garland-Maker The Seeker Understands
4 (1) The Story of Five Hundred Monks (Verses 44 & 45)

these verses, with reference to five hundred monks.
Five hundred monks, after accompanying the Buddha to a vil-
lage, returned to the Jētavana Monastery. In the evening, while
the monks were talking about the trip, especially the condition
of the land, whether it was level or hilly, or whether the ground
was of clay or sand, red or black, the Buddha came to them.
Knowing the subject of their talk, he said to them, “Monks, the
earth you are talking about is external to the body; it is better,
indeed, to examine your own body and make preparations for
meditation practice.”

kō imaü pañhaviü vijessati imaü sadēvakaü Yamalōkaü
ca kō sudēsitaü dhammapadaü kusalō pupphaü iva
pacessati
kō: who; imaü pañhaviü: this earth; vijessati: perceives,

comprehends; imaü Yamalōkaü ca: and this world of
Yama; sadēvakaü: along with the heavenly worlds; kō:
who; sudēsitaü: well proclaimed; dhammapadaü: content
of the dhamma; kusalō pupphaü iva: like a deft garland-
maker the flowers; kō: who; pacessati: gathers, handles
An expert in making garlands will select, pluck and arrange
flowers into garlands. In the same way who will examine the
nature of life penetratingly? Who will perceive the real nature
of life in the world, along with the realms of the underworld
185
and heavenly beings? Who will understand and penetratively
perceive the well-articulated doctrine, like an expert maker of
garlands, deftly plucking and arranging flowers?

sēkhō pañhaviü vijessati imaü sadēvakaü
Yamalōkaü ca sēkhō sudēsitaü dhammapadaü
kusalō pupphaü iva pacessati
sēkhō: the learner; pañhaviü vijessati: perceives the earth;

Yamalōkaü ca: the world of Yama too; sadēvakaü imaü:
along with the realm of gods; sēkhō: the learner; sudēsitaü:
the well-articulated; dhammapadaü: areas of the doctrine
(understands); kusalō: like a deft maker of garlands; pup-
phaü iva: selecting flowers; pacessati: sees
In the previous stanza the question was raised as to who will
penetrate the well-articulated doctrine? The present stanza pro-
vides the answer: the student, the learner, the seeker, the ap-
prentice, the person who is being disciplined. He will perceive
the doctrine, like the expert garland-maker who recognizes and
arranges flowers. It is the learner, the seeker, the student who
will perceive the world of Yama, the realm of heavenly beings
and existence on earth. He will discard and determine the vari-
ous areas of the doctrine, like a deft garland-maker who plucks
and arranges the flowers into garlands.
Commentary
sēkhō: a ‘noble learner’, a disciple in higher training, i.e., one who pur-
sues the three kinds of training, is one of those seven kinds of noble
disciples who have reached one of the four supermundane paths or the
three lower fruitions, while the one possessed of the fourth fruition, or
186
arahatta-phala, is called ‘one beyond training’. The worldling is called
‘neither a noble learner, nor perfected in learning’.
lōka: ‘world’, denotes the three spheres of existence comprising the

whole universe, i.e., (i) the sensual world, or the world of the five
senses; (ii) the form world, corresponding to the four form absorptions;
(iii) the formless world, corresponding to the four formless absorp-
tions. Vijessati = attanō ¤àõēna vijànissati = who will know by one’s
own wisdom? (Commentary).
self: That is, one who will understand oneself as one really is.
sugati: Namely, the human plane and the six celestial planes. These
seven are regarded as blissful states.
Dēvas: literally, sporting or shining ones. They are also a class of be-
ings who enjoy themselves, experiencing the effects of their past good
actions. They too are subject to death. The sensual world comprises the
hells, the animal kingdom, the ghost realm, the demon world, the hu-
man world and the six lower celestial worlds. In the form world there
still exists the faculties of seeing and hearing, which, together with the
other sense faculties, are temporarily suspended in the four Absorp-
tions. In the formless world there is no corporeality whatsoever; only
four aggregates (khanda) exist there.
Though the term lōka is not applied in the Suttas to those three worlds,
but only the term bhava, ‘existence’, there is no doubt that the teaching
about the three worlds belongs to the earliest, i.e., Sutta-period of the
Buddhist scriptures as many relevant passages show.
Yamalōka: the World of Yama. Yama is death – Yama is almost syn-

onymous with Màra.
Màra: the Buddhist ‘Tempter’-figure. He is often called ‘Màra the Evil

One’ or Namuci (‘the non-liberator’, the opponent of liberation). He
appears in the texts both as a real person (as a deity) and as personifica-
tion of evil and passions, of the worldly existence and of death. Later
Pàli literature often speaks of a ‘five-fold Màra’: (i) Màra as a deity;
(ii) the Màra of defilements; (iii) the Màra of the Aggregates; (iv) the
187
Màra of Karma-formations; and (v) Màra as Death. Màra is equated
with Death in most instances. ‘Death’, in ordinary usage, means ‘the
disappearance of the vital faculty confined to a single life-time, and
therewith of the psycho-physical life-process conventionally called
‘Man, Animal, Personality, Ego’ etc. Strictly speaking, however, death
is the momentary arising dissolution and vanishing of each physical-
mental combination. About this momentary nature of existence, it is
said:
In the absolute sense, beings have only a very short moment to live,
life lasting as long as a single moment that consciousness lasts. Just as
a cart-wheel, whether rolling or whether at a standstill, at all times is
only resting on a single point of its periphery: even so the life of a liv-
ing being lasts only for the duration of a single moment of conscious-
ness. As soon as that moment ceases, the being also ceases. For it is
said: ‘The being of the past moment of consciousness has lived, but
does not live now, nor will it live in future. The being of the future mo-
ment has not yet lived, nor does it live now, but it will live in the fu-
ture. The being of the present moment has not lived, it does live just
now, but it will not live in the future.”
In another sense, the coming to an end of the psycho-physical life proc-

ess of the Arahat, or perfectly Holy One, at the moment of his passing
away, may be called the final and ultimate death, as up to that moment
the psycho-physical life-process was still going on.
Death, in the ordinary sense, combined with old age, forms the twelfth
link in the formula of Dependent Origination.
Death, according to Buddhism, is the cessation of the psycho-physical

life of any individual existence. It is the passing away of vitality, i.e.,
psychic and physical life, heat and consciousness. Death is not the
complete annihilation of a being, for though a particular lifespan ends,
the force which hitherto actuated it is not destroyed.
Just as an electric light is the outward visible manifestation of invisible

electric energy, so we are the outward manifestations of invisible kar-
mic energy. The bulb may break, and the light may be extinguished,
188
but the current remains and the light may be reproduced in another
bulb. In the same way, the karmic force remains undisturbed by the dis-
integration of the physical body, and the passing away of the present
consciousness leads to the arising of a fresh one in another birth. But
nothing unchangeable or permanent ‘passes’ from the present to the fu-
ture.
In the foregoing case, the thought experienced before death being a
moral one, the resultant re-birth-consciousness takes as its material an
appropriate sperm and ovum cell of human parents. The rebirth-con-
sciousness then lapses into the Bhavaïga state. The continuity of the
flux, at death, is unbroken in point of time, and there is no breach in the
stream of consciousness.
sadēvakaü: the world of the celestial beings. They are referred to as
the Radiant Ones. Heavenly Beings, deities; beings who live in happy
worlds, and who, as a rule, are invisible to the human eye. They are
subject however, just as all human and other beings, to repeated re-
birth, old age and death, and thus not freed from the cycle of existence,
and not freed from misery. There are many classes of heavenly beings.
kusalō: in this context this expression refers to expertise. But, in Bud-
dhist literature, Kusala is imbued with many significance. Kusala
means ‘karmically wholesome’ or ‘profitable’, salutary, and morally
good, (skilful). Connotations of the term, according to commentaries
are: of good health, blameless, productive of favourable karma-result,
skilful. It should be noted that commentary excludes the meaning ‘skil-
ful’, when the term is applied to states of consciousness. In psycholog-
ical terms: ‘karmically wholesome’ are all those karmical volitions and
the consciousness and mental factors associated therewith, which are
accompanied by two or three wholesome Roots, i.e., by greedlessness
and hatelessness, and in some cases also by non-delusion. Such states
of consciousness are regarded as ‘karmically wholesome’ as they are
causes of favourable karma results and contain the seeds of a happy
destiny or rebirth. From this explanation, two facts should be noted: (i)
it is volition that makes a state of consciousness, or an act, ‘good’ or
‘bad’; (ii) the moral criterion in Buddhism is the presence or absence of
the three Wholesome or Moral Roots. The above explanations refer to
189
mundane wholesome consciousness. Supermundane wholesome states,
i.e., the four Paths of Sanctity, have as results only the corresponding
four Fruitions; they do not constitute Karma, nor do they lead to re-
birth, and this applies also to the good actions of an Arahat and his
meditative states which are all karmically inoperative.
Dhammapada: the commentary states that this term is applied to the
thirty-seven Factors of Enlightenment. They are: (i) the Four Founda-
tions of Mindfulness – namely, 1. contemplation of the body, 2. con-
templation of the feelings, 3. contemplation of states of mind, and
4. contemplation of dhammas; (ii) the Four Supreme Efforts –
namely, 1. the effort to prevent evil that has not arisen, 2. the effort to
discard evil that has already arisen, 3. the effort to cultivate unarisen
good, and 4. the effort to promote good that has already arisen; (iii) the
Four Means of Accomplishment – namely, will, energy, thought, and
wisdom; (iv) the Five Faculties – namely, confidence, energy, mind-
fulness, concentration, and wisdom; (v) the Five Forces, having the
same names as the Indriyas; (vi) the Seven Constituents of Enlighten-
ment – namely, mindfulness, investigation of Reality, energy, joy, se-
renity, concentration, and equanimity; (vi) Eight-fold Path – namely,
right views, right thoughts, right speech, right actions, right livelihood,
right endeavour, right mindfulness and right concentration.
yama lōka: the realms of Yama. By the realms of Yama are meant the
four woeful states – namely, hell, the animal kingdom, the pēta realm,
and the asura realm. Hell is not permanent according to Buddhism. It
is a state of misery as are the other planes where beings suffer for their
past evil actions.
vijessati (attanō ¤àõēna vijànissati): who will know by one’s own
wisdom.
190
Who Conquers Death?
4 (2) The Story of the Monk who Contemplates
The Body as a Mirage (Verse 46)

Verse, with reference to a certain monk.
A monk obtained a meditation topic from the Buddha and en-

tered the forest for the purpose of practising meditation. But
when, after striving and struggling with might and main, he
was unable to attain arahatship, he said to himself, “I will ask
the Buddha to give me a meditation topic that better suits my
needs.” With this thought in mind he set out to return to the
Buddha.
On the way he saw a mirage. He said to himself, “Even as this

mirage, as seen in the season of the heat, appears substantial to
those that are far off, but vanishes on nearer approach, so also
is this existence unsubstantial by reason of birth and decay.”
Upon fixing his mind on the mirage, he meditated on the mi-
rage. On his return, wearied with the journey, he bathed in the
Aciravati River and seated himself in the shade of a tree on the
river bank near a waterfall. As he sat there watching the white
water bursting from the force of the water striking against the
rocks, he said to himself, “Just as this existence produced and
just so does it burst.” And this he took for his meditation topic.
The Buddha, seated in his perfumed chamber, saw the elder

and said, “Monk, it is even so. Like a bubble of foam or a mi-
rage is this existence. Precisely thus is it produced and pre-
cisely thus does it pass away.” And when He had thus spoken
the Buddha pronounced the stanza.
191
imaü kàyaü phēõåpamaü viditvà marãci dhammaü
abhisambudhànō Màrassa papupphakàni chetvàna
maccuràjassa adassanaü gacchē
imaü: this; kàyaü: body; phēõåpamaü: is like froth;

viditvà: knowing; marãci dhammaü: is also like a mirage;
abhisambudhànō: understanding fully; Màrassa: belong-
ing to Death; papupphakàni: the flower arrows; chetvàna:
destroying; maccuràjassa: of king-death; adassanaü:
beyond the vision; gacchē: make your way.
This body of ours is like froth, a bubble, or foam. It disinte-
grates quickly. The nature of life is like a mirage, an illusion.
Therefore, one must give up these unrealities. To achieve that
one must destroy Màra’s flower-arrows by which he tempts men
and women. It is necessary that the truth-seeker should go be-
yond Màra’s region, to areas unseen by him. Màra knows only
the realm of death. The truth seeker goes beyond that region to
the ‘deathless’ (Nibbàna) – a domain Màra has never seen.
Commentary
phēõåpamaü: like froth. The body is compared to froth and bubble,
because the body too disintegrates quickly like froth and
bubble. In many instances, the transience of the human body is equated
to the disintegration of a bubble.
marãci dhammaü abhisambudhànō: becoming deeply aware of the
mirage-like insubstantiality and the illusory nature of life. The bubble
and the mirage, together emphasize the evanescence and the illusory
nature of life.
kàya: literally means ‘Group’, ‘Body’. It may either refer to the physi-
cal body or to the mental body. In the latter case it is either a collective
192
name for the four mental groups (feeling, perception, mental forma-
tions, consciousness) or merely for feeling, perception and a few of the
mental formations. Kàya has this same meaning in the stereotype de-
scription of the third absorption “and he feels joy in his mind or his
mental constitution, and of the attainment of the eight deliverance;
“having attained the eight deliverance in his mind, or his person”. Kàya
is also the fifth sense-organ, the body-organ.
marãci Dhammaü: the nature of a Mirage. Dhamma has many conno-
tations. It literally means the ‘Bearer’, Constitution (or Nature of a
thing) Norm, Law, Doctrine; Justice, Righteousness; Quality; Thing,
Object of Mind; ‘Phenomenon’. In all these meanings the word
‘dhamma’ is to be met with in the texts. The Comment to Dham-
mapada gives four applications of this term: quality, virtue, instruction,
text, soullessness, e.g. “all dhamma, phenomena, are impersonal etc.”.
The traditional Comment has hētu (condition) instead of dēsanà. Thus,
the analytical knowledge of the Law is explained as knowledge of the
condition. The Dhamma, as the liberating law, discovered and pro-
claimed by the Buddha, is summed up in the Four Noble Truths. It
forms one of the three Gems and one of the ten Recollections.
Dhamma, as object of mind, may be anything past, present or future,
corporeal or mental, conditioned or not, real or imaginary.
193
Pleasure Seeker Is Swept Away
4 (3) The Story of Vióåóabha (Verse 47)

verse, with reference to Vióåóabha, son of King Pasēnadi of
Kōsala.
King Pasēnadi of Kōsala, wishing to marry into the clan of

the Sàkyans, sent some emissaries to Kapilavatthu with a re-
quest for the hand of one of the Sàkyan princesses. Not wish-
ing to offend King Pasēnadi, the Sàkyan princes replied that
they would comply with his request, but instead of a Sàkyan
princess they sent a very beautiful girl, born of King
Mahànàma, by a slave woman. King Pasēnadi made that girl
one of his chief queens and subsequently she gave birth to a
son. This son was named Vióåóabha. When the prince was
sixteen years old, he was sent on a visit to King Mahànàma
and the Sàkyan princes. There he was received with some
hospitality but all the Sàkyan princes who were younger than
Vióåóabha had been sent away to a village, so that they
would not have to pay respect to Vióåóabha. After staying a
few days in Kapilavatthu; Vióåóabha and his people left for
home. Soon after they left, a slave girl was washing with
milk at the place where Vióåóabha had sat; she was also
cursing him, shouting, “This is the place where that son of a
slave woman had sat…”. At that moment, a member of
Vióåóabha’s entourage returned to fetch something which he
had left at the place and heard what the slave girl said. The
slave girl also told him that Vióåóabha’s mother, Vàsabha-
khattiyà, was the daughter of a slave girl belonging to
Mahànàma.
194
When Vióåóabha was told about the above incident, he be-
came wild with rage and declared that one day he would wipe
out the whole clan of the Sàkyans. True to his word, when
Vióåóabha became king, he marched on the Sàkyan clan and
massacred them all, with the exception of a few who were with
Mahànàma and some others. On their way home, Vióåóabha
and his army encamped on the sandbank in the Aciravati River.
As heavy rain fell in the upper parts of the country on that very
night, the river swelled and rushed down with great force car-
rying away Vióåóabha and his whole army.
On hearing about these two tragic incidents, the Buddha ex-

plained to the monks that his relatives, the Sàkyan princes, had
in one of their previous existences, put poison into the river
killing fish. It was a result of that particular action, the Sàkyan
princes had died. Then, referring to the incident about Vióåóa-
bha and his army, the Buddha recited the stanza.
iha pupphàni pacinantaü iva byàsatta manasaü naraü

suttaü gàmaü mahōghō iva maccu àdàya gacchati
iha: here; pupphàni: flowers in a garden; pacinantaü iva:

like one who plucks; byàsatta manasaü: with mind glued
to the pleasures of the senses; naraü: man; suttaü gàmaü:
like a village deep asleep; mahōghō iva: by a great flood;
maccu: Death; àdàya gacchati: sweeps away
Those men and women, fascinated by worldly things, go about se-

lecting pleasures, like a garland-maker picking the flowers of his
choice in a garden. But, gradually and silently, death overcomes
them like a flood in the night sweeping away a village asleep.
195
Commentary
pupphàni’hēva pacinantaü: gathering the flowers. The image of the
garland-maker is continued here. The ardent garland-maker is ab-
sorbed in the selection of the flowers he needs, in a garden. His main
and foremost preoccupation is the gathering of flowers. This he does to
the exclusion of all other thoughts. In the same way, those who seek
sensual pleasures also concentrate on their pleasure, to the exclusion of
everything else.
suttaü gàmaü: a sleeping village. Those who are exclusively preoccu-
pied with sensual pleasures are like those in a sleeping village. They
are unaware of the external threats to them.
mahōgō iva maccu àdàya gacchati: Death comes and sweeps them
away, like a great flood. The sleeping village is unaware that a flood is
coming, and all the villagers are subsequently swept away to death by
flood waters. Those who are indulging their senses, are also unaware of
the external threats to them. Those who indulge in sensual pleasures
are swept away by death.
196
Attachment To Senses Is Folly
4 (4) The Story of Patipåjikà Kumàri (Verse 48)

verse, with reference to Patipåjikà Kumàri.
Patipåjikà Kumàri was a lady from Sàvatthi. She married at the

age of sixteen and had four sons. She was a virtuous as well as
a generous lady, who loved to make offerings of food and other
requisites to the monks. She would often go to the monastery
and clean up the premises, fill the pots and jars with water and
perform other services. Patipåjikà also possessed Jàtissara
Knowledge (remembrance of past births) through which she
remembered that in her previous existence she was one of the
numerous wives of Màlàbhàrã, in the dēva world of Tàvatiüsa.
She also remembered that she had passed away from there
when all of them were out in the garden enjoying themselves,
picking flowers. So, every time she made offerings to the
monks or performed any other meritorious act, she would pray
that she might be reborn in the Tàvatiüsa realm as a wife of
Màlàbhàrã, her previous husband.
One day, Patipåjikà fell ill and passed away that same evening.
As she had so ardently wished, she was reborn in Tàvatimsa
dēva world as a wife of Màlàbhàrã. As one hundred years in the
human world is equivalent to just one day in Tàvatiüsa world,
Màlàbhàrã and his other wives were still in the garden enjoying
themselves and Patipåjikà was barely missed by them. So,
when she rejoined them, Màlàbhàrã asked her where she had
been the whole morning. She then told him about her passing
away from Tàvatiüsa, her rebirth in the human world, her mar-
riage to a man and also about how she had given birth to four
197
sons, her passing away from there and finally her return to
Tàvatiüsa.
When the monks learned about the death of Patipåjikà, they
were stricken with grief. They went to the Buddha and reported
that Patipåjikà, who was offering alms-food to them early in
the morning, had passed away in the evening. To them the
Buddha replied that the life of beings was very brief; and that
before they have satisfied their desires for sensual pleasures,
they were overpowered by death.

iha pupphàni pacinantaü iva byàsatta manasaü
naraü kàmēsu atittaü ēva antakō vasaü kurutē
iha: here; pupphàni: flowers (in a garden); pacinantaü iva:

like one who plucks; byàsatta manasaü: mind glued to the
pleasures of the senses; naraü: man; kàmēsu: in the sen-
sual pleasures; atittaü ēva: while one is still insatiate;
antakō: Death (Ender); vasaü kurutē: brings under his
spell
Those who pursue worldly pleasures are like garland-makers
who pick flowers here and there in the garden according to
their preference. Those given to pleasures of the senses are not
satisfied. They seek still more. In consequence of their endless
pleasure-seeking they come under the spell of Antaka, or
‘ender of all’, i.e. death.
Commentary
antakō: literally the end-maker. This is another epithet for Màra –
death. In this stanza, the end-maker is said to bring under his spell
those who are glued to sensual pleasures to the exclusion of all else.
198
kàma: may denote: 1) subjective sensuality, sense-desire; 2) objective
sensuality; the five sense-objects.
Subjective sensuality or sense-desire is directed to all five sense-ob-
jects, and is synonymous with ‘sensuous desire’, one of the five hin-
drances; ‘sensuous lust’, one of the ten Fetters; ‘sensuous craving’, one
of the three cravings; ‘sensuous thought’, one of the three wrong
thoughts. Sense-desire is also one of the cankers and clingings.
“There are five cords of sensuality; the visible objects, cognizable by
eye-consciousness, that are desirable, cherished, pleasant, lovely, sen-
suous and alluring; the sounds… smells… tastes… bodily impressions
cognizable by body-consciousness, that are desirable…”
These two kinds of kàma are also called: kàma as a mental defilement,
as the object-base of sensuality. Sense-desire is finally eliminated at
the stage of the non-returner. The peril and misery of sense-desire are
often described in the texts which often stress the fact that what fetters
man to the world of the senses are not the sense-organs nor the sense-
objects but desire.
199
The Monk In The Village
4 (5) The Story of K o siya, the Miserly Rich Man (Verse 49)

Verse, with reference to the chief disciple Mahà Moggallàna
and the miserly rich man, Kōsiya.
In the village of Sakkara, near Ràjagaha, there lived a miserly

rich man by the name of Kōsiya, who was very reluctant to
give away even the tiniest part of anything belonging to him.
One day, to avoid sharing with others, the rich man and his
wife were making pancakes in the uppermost story of their
house, where no one would see them.
Early in the morning, on that day, the Buddha through his su-
pernormal power, saw the rich man and his wife in his vision,
and knew that both of them would soon attain sōtàpatti frui-
tion. So he sent Mahà Moggallàna to the house of the rich man,
with instructions to bring the couple to the Jētavana Monastery
in time for the midday meal. By supernormal power, he
reached Kōsiya’s house in an instant and stood at the window.
The rich man saw him and asked him to leave. He just stood
there without saying anything. In the end, Kōsiya said to his
wife, “Make a very small pancake and give it to the monk.” So
she took just a little amount of dough and put it in the pan, and
the cake filled up the whole pan. Kōsiya thought his wife must
have put in too much, so he took just a pinch of dough and put
it into the pan; his pancake also swelled into a big one. It so
happened that however little dough they put in, they were una-
ble to make small pancakes. At last, Kōsiya asked his wife to
offer one from the basket to the monk.
200
When she tried to take out one from the basket it would not
come off because all the pancakes were sticking together and
could not be separated. By this time Kōsiya had lost all appe-
tite for pancakes and offered the whole basket of pancakes to
Mahà Moggallàna. The chief disciple then delivered a dis-
course on charity to the rich man and his wife. He also told the
couple about how the Buddha was waiting with five hundred
monks at the Jētavana Monastery in Sàvatthi, forty-five
yōjanas away from Ràjagaha. Mahà Moggallàna, by his super-
normal power, then took both Kōsiya and his wife together
with their basket of pancakes, to the presence of the Buddha.
There, they offered the pancakes to the Buddha and the five
hundred monks. At the end of the meal, the Buddha delivered a
discourse on charity, and both Kōsiya and his wife attained
sōtàpatti fruition.
The next evening, while the monks were talking in praise of

Mahà Moggallàna, the Buddha came to them and said,
“Monks, you should also dwell and act in the village like Mahà
Moggallàna, receiving the offerings of the villagers without af-
fecting their faith and generosity or their wealth.”
yathà api bhamarō pupphaü vaõõagandhaü ahēñhayaü

rasaü àdàya palēti ēvaü munã gàmē carē
yathà api: just as; bhamarō: the bee; pupphaü: flower;

vaõõagandhaü: colour and the fragrance; ahēñhayaü:
without harming; rasaü: the nectar; àdàya: taking; palēti:
makes bear fruit; ēvaü munã: this way the silent sage; gàmē
carē: should go about in the village
201
The bee extracts honey from flowers without damaging either
the colour or the fragrance of the flower and in so doing helps
the tree bear much fruit. Similarly, the silent sage goes about in
the village collecting alms without harming anyone even
minutely, and in so doing helps people gain much merit and
happiness.
Commentary
gàmē munã carē: the silent sage goes on his alms round in the village,
from house to house, taking only a handful from each house, and only
what is willingly and respectfully given. The wandering ascetics, and
all other religious mendicants, are dependent on the village for their
requisites. But, the virtuous silent sage sees to it that the village is not
exploited in any way. The bee, while extracting honey from flowers,
pollinates them, without harming them in the least. While seeking
alms, the silent sage is also doing a favour to the people spiritually.
The merit that he earns through his practice is shared with the people
who support his survival. The donors gain much merit which brings
them happiness here and hereafter. A Buddhist monk, even though he
is withdrawn from society, is not working only for his own benefit, as
some think. He is working for the sake of all. This verse reminds us of
this fact.
202
Look Inward And Not At Others
4 (6) The Story of the Ascetic Pàveyya (Verse 50)

verse, with reference to the ascetic Pàveyya and a rich lady.
One of her nearest neighbours, who went to hear the Buddha
preach the Dhamma returned praising the virtues of the Bud-
dhas in manifold ways, saying, “Oh how wonderful is the
preaching of Dhamma!” When the woman heard her neigh-
bours thus praise the Buddha, she desired to go to the Monas-
tery and hear the Dhamma. So she put the matter to the naked
ascetic, saying, “Noble sir, I desire to go and hear the Buddha.”
But as often as she made her request, the naked ascetic dis-
suaded her from going, saying, “Do not go.” The woman
thought to herself, “Since this Naked Ascetic will not permit
me to go to the monastery and hear the Dhamma, I will invite
the Buddha to my own house and hear the discourse right
here.”
Accordingly, when it was evening, she summoned her own son
and sent him to the Buddha, saying to him, “Go, invite the
Buddha to accept my hospitality for tomorrow.” The boy
started out, but went first to the place of residence of the naked
ascetic, greeted him, and sat down.
The boy listened to the instructions of the naked ascetic and
then went to the Buddha and delivered the invitation. When he
had done everything according to the instructions of the naked
ascetic, he returned to the latter. The naked ascetic asked,
‘What did you do?” The boy replied, “Everything you told me
to do, sir.” “You have done very well. Now we shall both of us
eat the good things prepared for him.” On the following day,
203
very early in the morning, the naked ascetic went to that house,
taking the boy with him, and the two sat down together in the
back room.
The neighbours smeared that house with cow-dung, decked it
with the five kinds of flowers, including the Làjà flower, and
prepared a seat of great price, that the Buddha might sit therein.
The Buddha, very early in the morning, took the bowl and robe
and went straight to the house of the great female lay disciple.
When the Buddha had finished his meal, the female lay disci-
ple listened to the Dhamma and applauded the Buddha, saying,
‘Well said! Well said!”
The naked ascetic said to the lay disciple, “You are lost for ap-
plauding this man thus.” And he reviled both the female lay
disciple and the Buddha in all manner of ways, and then ran
off. The Buddha asked her, “Lay disciple, are you unable to fix
your mind on my discourse?” “Good and Revered Sir,” she re-
plied, “My mind is completely distraught by the insulting
words of this naked ascetic.” Said the Buddha, “One should not
consider the talk of such a heretic; one should regard only
one’s own sins of commission and omission.”

parēsaü vilōmàni na, parēsaü katàkataü na,
attanō ēva katàni akatàni ca avekkheyya
parēsaü: of others; vilōmàni: fault-findings; na: do not

(regard); parēsaü: of others; katàkataü: things done and
not done; na: do not regard; attanō ēva: only one’s own;
katàni akatàni ca: omissions and commissions;
avekkheyya: examine carefully (scrutinize)
204
Do not find fault with others. Do not worry about what others
do or not do. Rather, look within yourself to find out what you
yourself have done or left undone. Stop doing evil; do good.
Commentary
parēsaü katàkataü: commissions and omissions of others. This
Stanza examines a weakness of a majority of human beings. They
keenly observe the faults of others, but not their own. This is not lim-
ited to laymen. Even monks practice this habit of observing the faults
of others. This attitude of looking at others is a hindrance to spiritual
development as it prevents introspection which is essential for one’s
spiritual progress.
205
Good Words Attract Only Those Who Practise
Good Words Profit Only Those Who Practise
4 (7 ) The Story of Chattapàni, a Lay Disciple (Verses 51 & 52)
these Verses, with reference to the lay disciple Chattapàni and
the two queens of King Pasēnadi of Kōsala. At Sàvatthi lived a
lay disciple named Chattapàni, versed in the Tripitaka, enjoy-
ing the fruit of the second path. Early one morning, in observ-
ance of fasting, he went to pay his respects to the Buddha. For
those who enjoy the fruition of the second path and those who
are noble disciples, by reason of their previous undertaking,
they do not take upon themselves the obligations of fast-day.
Such persons, solely by virtue of the Path, lead the holy life
and eat but one meal a day. Therefore said the Buddha, “Great
king, Ghañãkàra the potter eats but one meal a day, leads the
holy life, is virtuous and upright.” Thus, as a matter of course,
those who enjoy the fruition of the second path eat but one
meal a day and lead the holy life.
Chattapàni also, thus observing the fast, approached the
Buddha, paid obeisance to him, and sat down and listened to
the Dhamma. Now at this time King Pasēnadi Kōsala also
came to pay his respects to the Buddha. When Chattapàni saw
him coming, he reflected, “Shall I rise to meet him or not?” He
came to the following conclusion, “Since I am seated in the
presence of the Buddha, I am not called upon to rise on seeing
the king of one of his provinces. Even if he becomes angry, I
will not rise. For if I rise on seeing the king, the king will be
honoured, and not the Buddha. Therefore I will not rise.”
Therefore Chattapàni did not rise. (Wise men never become
angry when they see a man remain seated, instead of rising, in
the presence of those of higher rank.)
206
But when King Pasēnadi saw that Chattapàni did not rise, his
heart was filled with anger. However, he paid obeisance to the
Buddha and sat down respectfully on one side. The Buddha,
observing that he was angry, said to him, “Great king, this lay
disciple Chattapàni is a wise man, knows the Dhamma, is
versed in the Tripitaka, is contented both in prosperity and ad-
versity.” Thus did the Buddha extol the lay disciple’s good
qualities. As the king listened to the Buddha’s praise of the lay
disciple, his heart softened.
Now one day after breakfast, as the king stood on the upper
floor of his palace, he saw the lay disciple Chattapàni pass
through the courtyard of the royal palace with a parasol in his
hand and sandals on his feet.
Straightaway he caused him to be summoned before him.

Chattapàni laid aside his parasol and sandals, approached the
king, paid obeisance to him, and took his stand respectfully on
one side. Said the king to Chattapàni, “Lay disciple, why did
you lay aside your parasol and sandals?” “When I heard the
words, ‘The king summons you,’ I laid aside my parasol and
sandals before coming into his presence.” “Evidently, then,
you have today learned that I am king.” “I always knew that
you were king.” “If that be true, then why was it that the other
day, when you were seated in the presence of the Buddha and
saw me, did you not rise?”
“Great king, as I was seated in the presence of the Buddha, to

have risen on seeing a king of one of his provinces, I should
have shown disrespect for the Buddha. Therefore did I not
rise.” “Very well, let bygones be bygones. I am told that you
are well versed in matters pertaining to the present world and
the world to come; that you are versed in the Tipitaka. Recite
207
the Dhamma in our women’s quarters.” “I cannot, your maj-
esty.” “Why not?” “A king’s house is subject to severe cen-
sure. Improper and proper alike are grave matters in this case,
your majesty.” “Say not so. The other day, when you saw me,
you saw fit not to rise. Do not add insult to injury.” “Your maj-
esty, it is a censurable act for householders to go about per-
forming the functions of monks. Send for someone who is a
monk and ask him to recite the Dhamma.”
The king dismissed him, saying, “Very well, sir, you may go.”
Having so done, he sent a messenger to the Buddha with the
following request, “Venerable, my consorts Mallikà and Vàsa-
bhakhattiyà say, ‘We desire to master the Dhamma.’ Therefore
come to my house regularly with five hundred monks and
preach the Dhamma.” The Buddha sent the following reply,
“Great king, it is impossible for me to go regularly to any one
place.” In that case, Venerable, send some monk.” The Buddha
assigned the duty to the Venerable ânanda. And the Venerable
came regularly and recited the Dhamma to those queens. Of
the two queens, Mallikà learned thoroughly, rehearsed faith-
fully, and heeded her teacher’s instruction. But Vàsabhakhat-
tiyà did not learn thoroughly, nor did she rehearse faithfully,
nor was she able to master the instruction she received.
One day the Buddha asked the Venerable ânanda, “ânanda,

are your female lay disciples mastering the Law?” “Yes, Ven-
erable.” “Which one learns thoroughly?” “Mallikà learns thor-
oughly, rehearses faithfully, and can understand thoroughly the
instruction she receives. But your kinswoman does not learn
thoroughly, nor does she rehearse faithfully, nor can she under-
stand thoroughly the instruction she receives.” When the
Buddha heard the monk’s reply, he said, “ânanda, as for the
208
Dhamma I have preached, to one who is not faithful in hearing,
learning, rehearsing, and preaching it, it is profitless, like a
flower that possesses colour but lacks perfume. But to one who
is faithful in hearing, learning, rehearsing, and preaching the
law, it returns abundant fruit and manifold blessings.”

ruciraü vaõõavantaü sagandhakaü pupphaü yathà
api ēvaü subhàsità vàcà akubbatō saphalà hōti
ruciraü: attractive, alluring; vaõõavantaü: of brilliant col-
our; sagandhakaü: devoid of fragrance; pupphaü: flower;
yathà api ēvaü: and similarly; subhàsità vàcà: the well
articulated words; akubbatō: of the non-practitioner;
aphalà hōti: are of no use
A flower may be quite attractive, alluring. It may possess a
brilliant hue. But, if it is devoid of fragrance, and has no scent,
it is of no use. So is the well spoken word of him who does not
practice it. It turns out to be useless.

ruciraü vaõõavantaü sagandhakaü pupphaü yathà
api, ēvaü subhàsità vàcà sakubbatō saphalà hōti
ruciraü: attractive, alluring; vaõõavantaü: of brilliant col-
our; sagandhakaü: full of fragrance (sweet-smelling); pup-
phaü: flower; yathà api ēvaü: just like that; subhàsità
vàcà: well spoken word; sakubbatō: to the practitioner;
saphalà hōti: benefit accrues
A flower may be quite attractive, alluring and possessing a
brilliant hue. In addition, it may also be full of fragrance. So is
209
the person who is well spoken and practises what he preaches.
His words are effective and they are honoured.
Commentary
agandhakaü: lacking in fragrance. The essence of a flower is its
sweet-smell. A flower may appeal to the eye. It may be colourful and
brilliant. But, if it has no fragrance, it fails as a flower. The analogy
here is to the Buddha – words spoken by someone who does not prac-
tice it. The word is brilliant, and full of colour. But its sweet-smell
comes only when it is practiced.
sagandhakaü: sweet smelling. If a flower is colourful, beautiful to
look at and has an alluring fragrance, it has fulfilled its duty as a
flower. It is the same with the word of the Buddha. It acquires its sweet
smell when practiced.
akubbatō, sakubbatō: these two words stress the true character of Bud-
dhism. The way of the Buddha is not a religion of mere faith. If it were,
one has only to depend on external deities or saviours for one’s libera-
tion. But in the instance of the Buddha’s word, the most essential thing
is practice. The ‘beauty’ or the ‘sweet-smell’ of the Buddha word
comes through practice. If a person merely speaks out the word of the
Buddha but does not practice it – if he is an akubbatō – he is like a bril-
liant hued flower lacking fragrance. But, if he is a sakubbatō – a person
who practises the word of the Buddha – he becomes an ideal flower –
beautiful in colour and appearance, and in its sweet-smell.
210
Those Born Into This World
Must Acquire Much Merit
4 (8) The Story of Visàkhà (Verse 53)
While residing at the Pubbàràma Monastery in Sàvatthi, the

Buddha spoke this verse, with reference to Visàkhà, the fa-
mous donor of the Pubbàràma Monastery. Visàkhà was the
daughter of a rich man of Bhaddiya, named Dhananjaya, and
his wife Sumanàdēvi, and the granddaughter of Meõdaka, one
of the five extremely wealthy men of King Bimbisàra’s domin-
ions. When Visàkhà was seven years old, the Buddha came to
Bhaddiya. On that occasion, the rich man Meõdaka took
Visàkhà and her five hundred companions with him to pay
homage to the Buddha. After hearing the discourse given by
the Buddha, Visàkhà, her grandfather and all her five hundred
companions attained sōtàpatti fruition. When Visàkhà came of
age, she married Puõõavaóóhana, son of Migàra, a fairly rich
man from Sàvatthi. One day, while Migàra was having his
meal, a monk stopped for alms at his house; but Migàra com-
pletely ignored the monk. Visàkhà, seeing this, said to the
monk. I am sorry, your reverence, my father-in-law only eats
left-overs.” On hearing this, Migàra flew into a rage and told
her to leave his house. But Visàkhà said she was not going
away, and that she would send for the eight elderly rich men
who were sent by her father to accompany her and to advise
her. It was for them to decide whether she was guilty or not.
When the elders came, Migàra told them the story. The elders
decided that Visàkhà was not guilty. Visàkhà then said that she
was one who had absolute and unshakable faith in the Teach-
ing of the Buddha and so could not stay where the monks were
not welcome; and also, that if she was not given permission to
invite the monks to the house to offer alms-food and make
211
other offerings, she would leave the house. So permission was
granted her to invite the Buddha and his monks to the house.
The next day, the Buddha and his disciples were invited to the
house of Visàkhà. When alms-food was about to be offered,
she sent word to her father-in-law to join her in offering food;
but he did not come. When the meal was over, again, she sent a
message, this time requesting her father-in-law to join her in
hearing the discourse that would soon be given by the Buddha.
Her father-in-law felt that he should not refuse for a second
time. But his ascetic teachers, the Niganñhas, would not let him
go, however, they conceded that he could listen from behind a
curtain. After hearing the Buddha’s discourse Migàra attained
sōtàpatti fruition. He felt very thankful to the Buddha and also
to his daughter-in-law. Being so thankful, he declared that
henceforth Visàkhà would be like a mother to him, and
Visàkhà came to be known as Migàramàtà. Visàkhà gave birth
to ten sons and ten daughters, and ten sons and ten daughters
each were born to everyone of her children and grand-children.
Visàkhà possessed an immensely valuable gem-encrusted or-
nament given by her father as a wedding present. One day,
Visàkhà went to the Jētavana Monastery with her entourage.
On arrival at the Monastery, she found her bejewelled orna-
ment too heavy. So, she took it off, wrapped it up in her shawl,
and gave it to the maid to hold. The maid absent-mindedly left
it at the Monastery. It was the custom for the Venerable
ânanda to look after the things left by any one of the lay disci-
ples. Visàkhà sent the maid back to the Monastery saying, “Go
and look for the bejewelled ornament, but if the Venerable
ânanda had already found it and kept it in a place do not bring
it back; I donate the bejewelled ornament to the Venerable
ânanda.” But the Venerable ânanda did not accept her dona-
tion. So Visàkhà decided to sell it and donate the sale proceeds.
212
But there was no one who could afford to buy that ornament.
So Visàkhà bought it back for nine billion and one lakh. With
this money, she built a monastery on the eastern side of the
city; this monastery came to be known as Pubbàràma.

yathà api puppharàsimhà bahå màlàguõē kayirà,
ēvaü jàtēna maccēna bahuü kusalaü kattabbaü
yathà api: just as; puppharàsimhà: out of many flowers;

bahå: many; màlàguõē: garlands; kayirà: creates; ēvaü:
similarly; jàtēna maccēna: by a man born into this world;
bahuü: many; kusalaü: virtuous deeds; kattabbaü: should
be performed
The deft maker of garlands takes a variety of flowers. Out of
these he creates garlands of different strands and variegated ar-
rangements. In the same way, those who are born into this
world should, out of their lives, create good, wholesome, meri-
torious actions of a vast variety.
Commentary
In this Verse, the craftsmanship of the garland-maker is compared to
those who lead a virtuous life. One’s life activity is compared to a mass
of flowers. It is the duty of every person to arrange these flowers into
garlands of wholesome actions. This verse reminds us that life is not a
bed of roses to sleep on, but a flower bed that grows beautiful flowers.
The purpose of life is to make beautiful garlands out of these flowers
that beautify the world. The best use of our temporal, mortal life is to
do good deeds that bring happiness to everyone. This verse makes it
clear that Buddhists are not pessimists who constantly lament about the
thorns in the roses. They make the best use of what is good in the
world, to make it even better.
213
Fragrance Of Virtue Spreads Everywhere
Fragrance Of Virtue Is The Sweetest Smell
4 (9) The Story of the Question Raised by the Venerable ânanda
(Verses 54 & 55)

these verses, with reference to a question raised by the Venera-
ble ânanda.
One evening, absorbed in meditation, Venerable ânanda pon-

dered the following thought: “The Buddha possesses the three
perfumes of excellence; namely, the perfume of sandal, the
perfume of roots, and the perfume of flowers. However, each
of these perfumes goes only with the wind. Is there possibly a
substance whose perfume goes against the wind, or is there
possibly a substance whose perfume goes both with the wind
and against the wind?” Then the following thought occurred to
him: ‘What is the use of my trying to determine this question
all by myself? I will ask the Buddha, and the Buddha alone.”
Accordingly he would approach the Buddha and put the ques-
tion to him. The story goes:
Now one evening the Venerable ânanda arose from profound

meditation and drew near to the place where sat the Buddha,
and when he had drawn near, he addressed the Buddha as fol-
lows, “Venerable, there are these three substances whose per-
fume goes only with the wind and not against the wind. What
are the three? The perfume of roots, the perfume of sandal, and
the perfume of flowers. These are the three substances whose
perfume goes only with the wind and not against the wind. But,
Venerable, is there possibly a substance whose perfume goes
both with the wind and against the wind?”
214
Said the Buddha in answer to the question, “ânanda, there is
a substance whose perfume goes with the wind, a substance
whose perfume goes both with the wind and against the
wind.” “But, Venerable, what is that substance whose per-
fume goes with the wind, that substance whose perfume goes
both with the wind and against the wind?” “ânanda, if in any
village or market-town in this world any person seeks refuge
in the Buddha, seeks refuge in the Dhamma, seeks refuge in
the Sangha; if he refrains from taking life, from taking that
which is not given, from indulgence in the sins of the flesh
and from lying, and avoids occasions of heedlessness through
the use of liquor or spirits or other intoxicants; if he is virtu-
ous; if he lives the life of a householder in righteousness, with
a heart free from the stain of avarice; if he is liberal and gen-
erous, if he is open-handed, if he takes delight in giving, if he
is attentive to petitions, if he takes delight in the distribution
of alms, in all parts of the world monks utter his praise. If in
such and such a village or market-town either a man or a
woman seeks refuge in the Buddha… if he takes delight in
the distribution of alms, deities and spirits speak his praise. If
in such and such a village or market-town either a man or a
woman seeks refuge in the Buddha… if he takes delight in
the distribution of alms, such acts as these, ânanda, are the
substance whose perfume goes both with and against the
wind.”
pupphagandhō pañivàtaü na ēti candanaü tagara

mallikà và na pañivàtaü ēti sataü gandhō ca
pañivàtaü ēti sappurisō sabbàdisà pavàti
215
pupphagandhō: the fragrance of the flowers; pañivàtaü:
against the wind; na ēti: does not waft; candanaü: sandal
wood; tagaraü: lavender; mallikà và: or jasmine: na: does
not (waft against the wind); sataü: (but of such noble indi-
viduals as the) Buddha; gandhō: the sweet smell (of virtue);
ca pañivàtaü ēti: wafts against the wind; sappurisō: the vir-
tuous person; sabbàdisà pavàti: blows in all directions
The world knows many a sweet smelling flower and fragrant

object. But, the fragrance of all these moves only leeward.
None of these, however strong their fragrance may be, spread
their sweet smell against the wind. But, in contrast, the sweet
smell of virtue of a spiritually evolved individual spreads in all
directions and is universally experienced.
candanaü tagaraü và api uppalaü atha vassikã

ētēsaü gandhajàtànaü sãlagandhō anuttarō
candanaü: sandal wood; tagaraü: lavender; và api: also;

uppalaü: water lily; atha: and again; vassikã: jasmine;
ētēsaü gandhajàtànaü: of all these fragrances; sãla-
gandhō: the sweet smell of virtue; anuttarō: is supreme
Sandalwood, lavender, water-lily and the jasmine exude fra-

grance. Of all these varieties of fragrances the sweet-smell of
virtue is the most supreme. This is because the fragrance of vir-
tue is universally favoured. Besides, the fragrance of virtue
spreads in all directions, even against the wind.
216
Commentary
On ânanda, a note:
The two verses (54 & 55) were spoken by the Buddha in response to a
question put to him by Venerable ânanda. In the history of Buddhism,
Venerable ânanda occupies a crucial place. Most of the discourses
spoken by the Buddha were recorded by Venerable ânanda. It was he
who recounted these discourses to the assembly of monks who gath-
ered at the First Council to confirm the word of the Buddha. The recur-
ring phrase ‘ēvaü mē Sutaü.’ (Thus have I heard) which prefaces most
of the discourses in the Buddhist scripture, is indicative of the fact that
the discourse was recounted by Venerable ânanda, just as he had heard
it when the Buddha first spoke.
Venerable ânanda was the personal attendant of the Buddha. The body
of teaching that is presently characterized as Buddhism is largely the
teachings gathered by Venerable ânanda as the constant companion of
the Buddha. Venerable ânanda is, at times, referred to as the ‘Treas-
urer of the Buddha Word’. How Venerable ânanda came to assume this
exalted position has also been extensively recorded in Buddhist litera-
ture. The Buddha had no regular attendant during the first twenty years
of His ministry. There were several monks who used to attend on the
Buddha and accompany Him on the rounds for alms carrying his extra
robes and the bowl. The monks who served thus were Nàgasamàla,
Nàgita, Upavàna, Sunakkhatta, Cunda, Sàgata, Ràdha, and Mēghiya.
One day, as the Buddha went on a long journey accompanied by the Ven-
erable Nàgasamàla, and came up to a junction, the monk suggested to
take one road, whereas the Buddha suggested the other. The monk did not
accept the words of the Buddha, and was about to put the bowl and the
robes of the Buddha on the ground before taking the road of his choice.
The Buddha asked for the bowl and the robes before they were put on the
ground, and took the other road. The monk who went along the road of
his choice was robbed of his bowl and robes and was struck on the head
by highway robbers. He came back to the Buddha with a bleeding head,
to be reminded of his disobedience and consoled by the Buddha.
217
On another day, as the Buddha was on his way to the village of Jantu in
the company of the Venerable Mēghiya, the latter chose to go to a
mango grove and practice meditation, and handed over to the Buddha
His bowl and the robes. The Buddha thrice advised him against taking
that step, but he went his way. He returned to the Buddha and con-
fessed how he failed in his meditation. When the Buddha came to Sà-
vatthi, and was in the Jētavana Monastery, he expressed to the assem-
bly of monks His dissatisfaction with the conduct of these monks, and
suggested to have a regular attendant as He was advancing in years.
The Buddha was over fifty-five years in age at this time.
The Venerable Sàriputta stood up immediately, saluted the Buddha,

and volunteered to be the regular personal attendant of the Buddha.
The Buddha declined his offer as his services as the foremost disciple
of the Buddha was needed elsewhere. Other leading disciples too of-
fered their services. However, they too were not accepted by the
Buddha. Then the monks induced the Venerable ânanda, who was so
far silent, to offer to serve as the personal attendant of the Buddha.
However, he waited to be nominated by the Buddha Himself. The
Buddha said: It is not necessary for ânanda to be induced by others.
He will serve me on his own accord.”
The Venerable ânanda agreed to serve the Buddha regularly, subject

to eight conditions. They were: (1) He should not be given the fine
robes received by the Buddha; (2) He should not be given the delicious
food received by the Buddha; (3) He should not be accommodated in
the fragrant chamber of the Buddha; (4) He should not be asked to go
with the Buddha to accept alms on invitations; (5) The Buddha would
consent to invitations accepted by him; (6) Visitors from far off places
who came to see the Buddha should be allowed in with him; (7) He
should be allowed to consult the Buddha whenever he had any doubt
for clarification; and that (8) He should be told the discourses the
Buddha preached in his absence.
After the Buddha consented to these eight conditions, the Venerable

ânanda became the regular attendant of the Buddha. Thenceforth, he
began to attend on the Buddha and serve hot and cold water and three
218
kinds of dental tools. He used to massage the body of the Buddha, and
be awakened the whole night, holding a wooden torch, so that he could
be summoned by the Buddha at any time. He used to walk nine times
round the fragrant chamber every night. He also did the sweeping and
cleaning of the fragrant chamber himself. He served and followed the
Buddha like His shadow until His passing away,
However, the Venerable ânanda did not attain arahathood during the
lifetime of the Buddha. He became an arahant a few weeks after the
passing away of the Buddha, and was a key figure in the First Council
of the five hundred arahants who recited the teachings of the Buddha,
at the invitation of the Venerable Mahà Kassapa, at Ràjagaha. Thus,
many Suttas start with ‘ēvaü mē Sutaü.’
219
Fragrance Of Virtue Wafts To Heaven
4 (10) The Story of Monk Mahàkassapa (Verse 56)
While residing at the Vēluvana Monastery in Ràjagaha, the

Buddha spoke this Verse, with reference to Monk Mahàkassapa.
One day Venerable Kassapa arose from a meditation which
had lasted seven days and started out with the intention of mak-
ing an unbroken round for alms in Ràjagaha. At the same time
five hundred pink-footed nymphs who were the wives of
Sakka, king of gods, roused themselves and prepared five hun-
dred portions of alms, intending to give those alms to the Ven-
erable. Taking their alms, they halted on the road and said to
the Venerable, “Venerable, accept these alms; do us a favour.”
The Venerable replied, “Go away, all of you. I intend to favour
the poor.”
Sakka himself desired to give alms to the Venerable. So he dis-
guised himself as an old weaver worn out by old age, an old
man with broken teeth, grey hair, and a bent and broken body.
And transforming Wellborn the celestial nymph into just such
an old woman, and creating by supernatural power a weavers’
lane, he sat spinning out thread. The Venerable went towards
the city, thinking to himself, I will bestow favour on poor
folk.” And seeing this street outside of the city, he looked all
about and noticed those two persons. At that moment Sakka
was spinning out the thread and Wellborn was feeding a shut-
tle. When Monk Mahàkassapa came to the door, Sakka took
the Venerable’s bowl, saying, “Venerable, consider not
whether the food be coarse or fine, but be gracious to us.”
Straightaway that portion of alms, richly flavoured with all
manner of sauces and curries, filled the whole city of Ràjagaha
220
with its fragrance. The Venerable thought to himself, ‘This
man is weak, but his alms are as powerful as the food of Sakka.
Who can he be?” Perceiving that it was Sakka, he said, “You
have done a grievous wrong in depriving poor folk of the op-
portunity to acquire merit. By bestowing alms on me today,
any poor man whosoever might obtain the post of commander-
in-chief or the post of treasurer.” Is there any man poorer than
I, Venerable?” “How do you come to be poor, enjoying as you
do the splendour in the world of the gods?”
“Venerable, this is the explanation. Before the Buddha ap-

peared in the world I performed works of merit.
When the Buddha appeared in the world, three deities of equal

rank were reborn who, by the performance of works of merit,
possessed greater glory than I. When these deities say in my
presence, ‘Let us make holiday,’ and take female slaves and go
down into the street, I take to my heels and enter my house.
The glory from their persons overpowers my person, but the
glory from my person does not overpower their persons. Who,
Venerable, is poorer than I?” “If this be true, henceforth do not
attempt to deceive me by giving alms to me.” “Have I acquired
merit, or have I not acquired merit, by giving alms to you
through deception?” “You have acquired merit, brother.” “If
this be true, Venerable, it is my bounden duty to perform works
of merit.” So saying, Sakka saluted the Venerable, and accom-
panied by Sujàtà, circumbulated the Venerable.
yō ayaü tagara candanã ayaü gandhō appamattō,

sãlavataü yō ca gandhō uttamō dēvēsu vàti
221
yō ayaü: whatever this; tagara candanã: fragrance associ-
ated with lavender and sandal wood; ayaü: that (fra-
grance); appamattō: is only a little; sãlavataü: of the
virtuous; yō ca gandhō: if there is a sweet smell; uttamō:
that is supreme; dēvēsu: in the midst of the dēvas or heav-
enly worlds; vàti: (it) spreads
The fragrance of tagara and sandalwood is quite slight. Why?
Because it is limited to this world. Such a fragrance can spread
only on earth. This way it is a very slight fragrance. But, the
sweet smell of virtue is, in contrast, supreme, because it
spreads not only throughout the earth, it rises even to the high-
est heavens.
Commentary
gandhō: perfume; fragrance. In a series of Stanzas the Buddha sets the
fragrance of virtue, against such conventional fragrances as sandal-
wood, lavender and jasmine. In comparison with the sweet-smell of
virtue, the sweet-smell of such conventional fragrances is only very
slight. This analogy has been carried into the devotional ceremony of
Buddhists, where incense is offered before the altar of the Buddha in
honour of His virtue.
222
Death Cannot Trace The Path Of Arahats
4 (11) The Story of Venerable G o dhika (Verse 57)

Verse, with reference to Venerable Gōdhika.
While Venerable Gōdhika was in residence at Black Rock on

Mount Isigili, heedful, ardent, resolute, having attained ‘re-
lease of mind’ through the practice of meditation, he was at-
tacked by a certain disease brought on by diligent application
to duty, and fell away from the mental repose of ‘disknowing’.
A second time and a third time, and unto six times, did he enter
into a state of mental repose and fell away therefrom. As he en-
tered into a state of mental repose for the seventh time, he
thought to himself, “Six times I have fallen away from a state
of mental repose. Doubtful is the future state of him who falls
away from a state of mental repose. Now is the time for me to
use the razor.”
Accordingly, he took the razor with which he shaved his hair,

and lay down on his bed, intending to end his life. Màra per-
ceived his intention and thought to himself, “This monk in-
tends to use the razor. Those who use the razor in this way are
indifferent to life. Such men, having attained penetration, win
Arahatship. But if I try to prevent him from carrying out his in-
tention, he will pay no attention to my words. I will therefore
induce the Buddha to prevent him.” At that moment the Vener-
able drew his knife. The Buddha, perceiving Màra, said, “Thus
do those who are steadfast, nor do they yearn for life. Gōdhika
has uprooted craving and has attained Nibbàna.” Now the
Buddha, accompanied by a large number of monks, entered the
place where the Venerable had lain down and used his knife.
223
At that moment Màra, the Evil One, like a pillar of smoke or a
mass of darkness, was searching in all directions for the Vener-
able’s consciousness. Thought he, “Where has his rebirth-con-
sciousness fixed itself?” The Buddha pointed out to the monks
the pillar of smoke and the mass of darkness and said to them,
“Monks, that is Màra, the Evil One, searching for the con-
sciousness of the goodly youth Gōdhika. Thinks he, ‘Where
has the consciousness of the goodly youth Gōdhika fixed it-
self?’ But, monks, the consciousness of the goodly youth
Gōdhika has not fixed itself. For, monks, the goodly youth
Gōdhika has passed into Nibbàna. Màra, being unable to find
the place where the consciousness of the Venerable had fixed
itself, approached the Buddha and asked him, “Where has
Gōdhika gone?”
Said the Buddha to Màra, “Gōdhika has uprooted craving and

has attained Nibbàna.” Then said the Buddha, “Evil One, what
have you to do with the place where the consciousness of the
goodly youth Gōdhika has fixed itself? A hundred or a thou-
sand like you could never find it.”
sampannasãlànaü appamàdavihàrinaü sammada¤¤à

vimuttànaü tēsaü maggaü Màrō na vindati
sampannasãlànaü: perfect in behaviour; appamàdavihàri-

naü: living alert; sammada¤¤à: fully knowing; vimut-
tànaü: freed of blemishes; tēsaü: (of) those noble ones;
maggaü: traces, the path they took; Màrō: the evil one (the
Devil); na vindati: (does not) discover or find
224
Of those noble ones, who are perfect in behaviour, living con-
stantly alert, fully aware of the experience within, Màra, the
evil one, does not know their destiny. Màra can trace only the
slothful dead. He cannot trace those who have reached the
Deathless.
Commentary
sammada¤¤àvimuttànaü: having achieved release through ‘disknow-
ing’. This refers to one who gains ‘release’ (vimutti) by becoming fully
aware of the experience within. Such a person attains release through a
fivefold release. They are: Release through Elimination; Release
through the Cultivation of Opposites; Release through Cutting Off; Re-
lease through Subsidence and Release through Moving Away.
a¤¤à: really means ‘disknowing’. Though it is commonly translated as

knowledge, it is not the grasping of concepts. It is the freedom from
concepts. It is the cessation of object vision and involvement with ob-
jects of knowledge. It is awareness of the process of knowing rather
than of the object known which leads to craving. It is mental repose.
This is called the ‘cessation of cognition’ (vi¤¤assa nirodha). It is also
called ‘unmanifest cognition’ (anidassana vi¤¤àna). All object know-
ledge range falls within the ken of Màra. This freedom from object
knowledge, Màra does not know.
Màrō: There are five concepts of ‘Màra’ in Buddhism: (1) Death itself
(maccu màra); (2) The five aggregates (khanda màra); (3) Defilements
(kilēsa màra); (4) Mental constructs (sankhàra màra); (5) A deity
called Màra who always tries to obstruct spiritual progress in the world
(dēvaputta màra). In this particular verse and story, the term Màra
stands for this evil entity called Màra.
225
Lotus Is Attractive Though In A Garbage Heap
Arahats Shine Wherever They Are
4 (12) The Story of Garahadinna (Verses 58 & 59)

these verses, with reference to a rich man named Garahadinna
and the miracle of the lotus flowers. At Sàvatthi there once
lived two friends, Sirigutta and Garahadinna. The former was a
lay disciple of the Buddha, the latter an adherent of the Naked
Ascetics, the Niganñhas. The naked ascetics used to say repeat-
edly to Garahadinna, “Go to your friend Sirigutta and say
‘Why do you visit the monk Gōtama? What do you expect to
get from him?’ Why not admonish him thus, that he may visit
us and give us alms?” Garahadinna listened to what they said,
went repeatedly to Sirigutta, and wherever he found him,
standing or sitting, spoke thus to him, “Friend, of what use to
you is the monk Gōtama? What do you expect to get by visit-
ing him? Should you not visit my own noble teachers instead
and give alms to them?”
Sirigutta listened to his friend’s talk and despite it kept silence
for several days. One day, however, he lost his patience and
said to Garahadinna, “Friend, you constantly come to me, and
wherever you find me, standing or sitting, speak thus to me,
‘What do you expect to gain by visiting the monk Gōtama?
Visit my noble teachers instead and give alms to them.’ Now
just answer me this question, ‘What do your noble teachers
know?’” “Oh, sir, do not speak thus! There is nothing my noble
teachers do not know. They know all about the past, the present,
and the future. They know everybody’s thoughts, words, and
actions. They know everything that can happen and everything
that cannot happen.” “You don’t say so.” Indeed, I do.” If this
226
be true, you have committed a grievous fault in allowing me to
remain ignorant of it all this time. Not until today did I learn of
the supernatural power of knowledge possessed by your noble
teachers. Go, sir, and invite your noble teachers in my name.”
Garahadinna went to the naked ascetics, paid obeisance to

them, and said, “My friend Sirigutta invites you for tomor-
row.” “Did Sirigutta speak to you of himself?” “Yes, noble
sirs.” They were pleased and delighted. Said they, “Our work
is done. What gain will not accrue to us from the moment
Sirigutta has complete faith in us?”
Now Sirigutta’s place of residence was a large one, and in one

place there was a long empty space between two houses. Here,
therefore, he caused a long ditch to be dug, and this ditch he
caused to be filled with dung and slime. Beyond the ditch, at
both ends, he caused posts to be driven into the ground, and to
these posts he caused ropes to be attached. He caused the seats
to be so placed, with the front legs resting on the ground and
the back legs resting on the ropes, that the instant the heretics
sat down they would be tipped over backwards and flung head
first into the ditch. In order that no sign of a ditch might be vis-
ible, he had coverlets spread over the seats. He caused several
large earthenware vessels to be washed clean, and their mouths
to be covered with banana leaves and pieces of cloth. And
these vessels, empty though they were, he caused to be placed
behind the house, smeared on the outside with rice-porridge,
lumps of boiled rice, ghee, palm sugar and cake-crumbs.
Early in the morning Garahadinna went quickly to the house of

Sirigutta and asked him, “Has food been prepared for my noble
teachers?” “Yes, friend, food has been prepared.” “But where
is it?” In all these earthenware vessels is rice-porridge, in all
227
these is boiled rice, in all these are ghee, palm sugar, cakes, and
other kinds of food. Likewise have seats been prepared.” “Very
well,” said Garahadinna, and went his way.
As soon as Garahadinna had departed, five hundred naked as-
cetics arrived. Sirigutta came forth from the house, paid obei-
sance to the naked ascetics, and taking his stand before them,
and raising his clasped hands in an attitude of reverent saluta-
tion, thought to himself, “So you know all about the past, the
present, and the future! So at least your supporter tells me. If
you really do know all this, do not enter my house. For even if
you enter my house, there is no rice-porridge prepared for you,
nor boiled rice, nor any other kind of food. If you do not know
all this and still enter my house, I will cause you to be flung
into a ditch filled with dung, and will then cause you to be
beaten with sticks.” Having thus reflected, he gave the follow-
ing order to his men, “When you observe that they are about to
sit down, take your places in the rear and pull the coverlets
which are spread over the seats out from under, lest the cover-
lets be smeared with filth.” As Sirigutta thought, the naked as-
cetics were unaware of what had been planned. They fell into
the ditch and were disgraced.
Garahadinna, planning to take revenge, invited the Buddha.
The Buddha, accompanied by five hundred monks, went to the
house of Garahadinna and stood before the door. Garahadinna
came forth from the house, paid obeisance to the monks with
the five rests, and taking his stand before them and raising his
clasped hands in an attitude of reverent salutation, thought to
himself, “So, Venerable, you know all about the past, the
present, and the future! In sixteen different ways you compre-
hend the thoughts of all living beings! So at least your sup-
porter tells me. If you really do know all this, do not enter my
228
house. For even if you enter my house, you will find no rice-
porridge or boiled rice or any other kind of food. Instead I will
cause you to be flung into a charcoal-pit and will bring humili-
ation upon you.”
But, contrary to his thought, a miracle happened. Lotus flowers

as big as cart wheels sprang up, rending the charcoal-pit asun-
der. “What am I to do?” Garahadinna asked Sirigutta. “Did you
not just now point out to me certain earthenware vessels and
say, ‘All these vessels are filled with rice-porridge; all these
are filled with boiled rice,’ and so forth?” “What I said was
false, master. The vessels are empty.” “Never mind. Go look at
the rice-porridge and other kinds of food in those vessels.” At
that instant the vessels over which he spoke the word “rice-por-
ridge” were filled with rice-porridge, the vessels over which he
spoke the words “boiled rice” were filled with boiled rice, and
so it happened likewise with the other vessels.
When Garahadinna saw this miracle, he was filled with joy and
happiness and his heart was filled with faith. With profound
reverence he waited on the congregation of Monks presided
over by the Buddha. The meal over, Garahadinna, indicating
that he wished the Buddha to speak the words of thanksgiving,
took his bowl. Thus Garahadinna was converted into a faithful
disciple of the Buddha.
yathà saïkàradhànasmiü mahàpathē ujjhitasmiü tattha

sucigandhaü manōramaü padumaü jàyētha
yathà: just as; saïkàradhànasmiü: in a heap of garbage;

mahàpathē ujjhitasmiü: dumped beside a highway; tattha:
229
there; sucigandhaü: sweet smelling; manōramaü:
attractive; padumaü: a lotus; jàyētha: may grow
Someone is likely to dump refuse on a high road. In that heap
of refuse, a sweet-smelling lotus is likely to grow.

ēvaü saïkàrabhåtēsu sammà sambuddhasàvakō
andhabhåtē puthujjanē pa¤¤àya atirōcati
ēvaü: similarly; saïkàrabhåtēsu: among those who have

become garbage; sammà sambuddhasàvakō: a disciple of
the Buddha; andhabhåtē puthujjanē: among the blinded
worldlings; pa¤¤àya: through wisdom; atirōcati: shines
greatly
In the same way, in the heap of rubbish made up of various
types of foolish people, the disciple of the Buddha shines
above all others.
Commentary
padumaü tattha jàyētha: a lotus is quite likely to arise. The emer-
gence of the exceptional out of the lowly and the depraved, is a recur-
rent theme in the Buddha’s discourses. The wise person who has over-
come the worldly, though arisen out of the ordinary folk, is likened to a
lotus. Though sprung out of the mud, the lotus is uncontaminated by
the mud. In these verses, the wise truth-seeker is compared to a lotus
springing out of the wayside dump. Though risen out of the mud, the
lotus is beautiful and fragrant, very much like the saintly person who
has emerged out of corrupt people.
Atirōcati pa¤¤àya: through wisdom one shines greatly. Nobody is

condemned in Buddhism, for greatness is latent even in the seemingly
lowliest just as lotuses spring from muddy ponds.
230
Chapter 5
Bàla Vagga
Fools
Saüsàra Is Long To The Ignorant
5 (1) The Story of a Certain Person (Verse 60)

verse, with reference to a certain young man and King Pasēnadi
of Kōsala.
One day King Pasēnadi, while going out in the city, happened
to see a beautiful young woman standing at the window of her
house and he instantly fell in love with her. So the king tried to
find ways and means of getting her. Finding that she was a
married woman, he sent for her husband and made him serve at
the palace. Later, the husband was sent on an impossible errand
by the king. The young man was to go to a place, a yōjana
(twelve miles) away from Sàvatthi, bring back some Kumudu
(lotus) flowers and some red earth called ‘arunavatã’ from the
land of the serpents (nàgas) and arrive at Sàvatthi the same
evening, in time for the king’s bath. The king’s intention was
to kill the husband if he failed to arrive back in time, and to
take the wife for himself. Hurriedly taking a food packet from
his wife, the young man set out on his errand. On the way, he
shared his food with a traveller and he threw some rice into the
water and said loudly, “O guardian spirits and nàgas inhabiting
this river! King Pasēnadi has commanded me to get some Ku-
mudu flowers and arunavatã (red earth) for him. I have today
shared my food with a traveller; I have also fed the fish in the
river; I now share with you the benefits of the good deeds I
have done today. Please get the Kumudu lotus and arunavatē
red earth for me.” The king of the nàgas, upon hearing him,
took the appearance of an old man and brought the lotus and
the red earth.
232
On that evening, King Pasēnadi, fearing that the young hus-
band might arrive in time, had the city-gates closed early. the
young man, finding the city-gates closed, placed the red earth
on the city-wall and stuck the flowers on the earth. Then he de-
clared loudly, “O citizens! I have today accomplished my er-
rand in time as instructed by the king. King Pasēnadi, without
any justification, plans to kill me.” After that, the young man
left for the Jētavana Monastery to take shelter and find solace
in the peaceful atmosphere of the Monastery.
Meanwhile, King Pasēnadi, obsessed with sexual desire, could

not sleep, and kept thinking out how he would get rid of the
husband in the morning and take his wife. At about midnight,
he heard some eerie sounds; actually, these were the mournful
voices of four persons suffering in Lōhakumbhi Niraya. Hear-
ing those voices, the king was terrified. Early in the morning,
he went to Jētavana Monastery to consult the Buddha, as ad-
vised by Queen Mallikà. When the Buddha was told about the
four voices the king heard in the night, he explained to the king
that those were the voices of four beings, who were the sons of
rich men during the time of Kassapa Buddha, and that now
they were suffering in Lōhakumbhi Niraya because they had
committed sexual misconduct with other peoples’s wives.
Then, the king came to realize the wickedness of the deed and
the severity of the punishment. So, he decided then and there
that he would no longer covet another man’s wife. “After all, it
was on account of my intense desire for another man’s wife
that I was tormented and could not sleep,” he reflected. Then
King Pasēnadi said to the Buddha, “Venerable, now I know
how long the night is for one who cannot sleep.” The young
man who was close at hand came forward to say, “Venerable,
because I had travelled the full distance of a yōjana yesterday,
233
I, too, know how long the journey of a yōjana is to one who is
weary.”

jàgaratō ratti dãghà santassa yōjanaü dãghaü
saddhammaü avijànataü bàlànaü saüsàrō dãghō
jàgaratō: to the sleepless; ratti dãghà: the night is long;

santassa: to the fatigued; yōjanaü dãghaü: mile is long;
saddhammaü: the doctrine; avijànataü: ignorant;
bàlànaü: to the immature persons; saüsàrō: the cycle of
existence; dãghō: is long
To a sleepless person the night is very long. To the weary the
league seems quite long. To the ignorant, bereft of an aware-
ness of the dhamma, the cycle of existence is very long, as he is
not aware how to shorten it.
Commentary
Saüsàra: The perpetual tour of beings from life to life, the vicious cy-
cle of birth, death and rebirth, which the Buddhists yearn to put an end
to. Rebirth is not seen by Buddhists as a continuation of life, but as a
perpetuation of death. We are reborn only to die again. ‘Eternal life’ is
an illusion. Life is but birth, ageing and death. Its continuity is not wel-
comed by a Buddhist. The Buddhist goal is ‘immortality’ or ‘deathless-
ness’ which is the only possible reality, which is quite distinct from
‘eternal life’. Immortality, which is Nibbàna, is not achieved through
rebirth, but through its stopping. This is not the annihilation of exist-
ence or being; because, being or ‘existence’ is only an illusion. It is
dispelling the illusion of being and giving up the attachment to it.
234
Do Not Associate With The Ignorant
5 (2) The Story of a Resident Pupil of Venerable Mahàkassapa
(Verse 61)

verse, with reference to a resident pupil of Venerable Mahà-
kassapa.
While Venerable Kassapa was in residence at Pipphali Cave,

he had two pupils learning under him. One of these performed
his duties faithfully, but the other frequently shirked his duties
and sought to take credit for work done by the other. For exam-
ple, the faithful pupil would set out water for washing the face,
and a tooth-stick. Knowing this, the faithless pupil would go to
the Venerable and say, “Venerable, water for washing the face
is set out, and a tooth-stick. Go wash your face.” When it was
time to prepare water for bathing the feet and for the bath, he
would pursue the same tactics.
The faithful pupil thought to himself, “This fellow is con-

stantly shirking his work and is seeking to take credit for my
work. Very well! I will do something about this. So one day,
while the faithless pupil was asleep after a meal, he heated wa-
ter for the bath, poured it into a water-jar, and set it in the back
room, leaving only a pint-pot of water steaming in the boiler.
In the evening the faithless pupil woke up and saw steam pour-
ing out. “He must have heated water and put it in the bath-
room,” he thought. So he went quickly to the Venerable,
bowed, and said, “Venerable, water has been placed in the
bathroom; go and bathe.” So saying, he accompanied the Ven-
erable to the bathroom. But when the Venerable saw no water,
he said, “Brother, where is the water?” The youth went to the
235
room where the fire was kept, and lowering a ladle into the
boiler, and perceived that it was empty. “See what the rascal
has done!” he exclaimed. “He has set an empty boiler on the
brazier, and then went – who knows where? Of course I
thought there was water in the bathroom and went and told the
Venerable so.” Disappointed, he took a water-jar and went to
the bathing-place at the river.
Venerable Kassapa thought, ‘All this time this young fellow

has been shirking from his duties and has sought to take credit
for work really done by his brother-pupil.” On the following
day he refused to accompany the Venerable on his rounds. The
Venerable therefore took his other pupil with him to a certain
place.
While he was away, the faithless pupil went to the house of a

layman who was a supporter of the Venerable. The layman
asked him, “Where is the monk?” The Venerable doesn’t feel
well, and therefore remained at the Monastery.” “What then
should he have, Venerable?” “Give him such and such food,”
said the youth, pretending that the monk had told him to ask for
it. Accordingly they prepared food such as he asked for, and
gave it to him. He took the food, ate it on the way back, and re-
turned to the Monastery.
Now the Venerable had received from his supporter five robes,
and these he presented to the youth who accompanied him. The
novice dyed them and converted them into under and upper
garments for himself. The Venerable admonished the pupil on
his behaviour. He resented this advice. The next day, he set fire
to the Monastery and ran away. When he died, he was reborn
in the Great Hell of Avãci.
236
caraü attanō seyyaü sadisaü cē nà adhigaccheyya
ēkacariyaü daëhaü kayirà bàlē sahàyatà natthi
caraü: as companion; attanō: for oneself, seyyaü: a

greater; sadisaü: on an equal; cē nà adhigaccheyya: is not
found; ēkacariyaü: being alone; daëhaü kayirà: should be
done; bàlē sahàyatà: companionship with fools; natthi:
there is not
People need companions. But if one does not find a person
who is better than, or at least equal to oneself, it is better to be
alone rather than keep company with foolish people. There is
no profitable companionship with fools.
Commentary
sahàyatà: association; companionship. This verse insists that one
should not keep company with immature people. Association with the
immature is not at all conducive even to worldly progress; not to speak
of spiritual progress.
According to the commentary this term connotes higher morality, in-
sight, Paths, and Fruits of Sainthood. No such virtues are found in the
foolish.
Out of compassion, to work for their betterment, one may associate
with the foolish but not be contaminated by them.
237
Ignorance Brings Suffering
5 (3) The Story of ânanda, the Rich Man (Verse 62)

verse, with reference to a miserly rich man, named ânanda.
There was once a very wealthy man named ânanda in Sàvat-

thi. Although he possessed eighty billion, he was very reluctant
to give anything in charity. To his son, Målasiri, he used to say,
“Don’t think the wealth we have now is very much. Do not
give away anything from what you have, for you must make it
grow. Otherwise, your wealth will dwindle.” This rich man had
five pots of gold buried in his house and he died without re-
vealing their location to his son. ânanda, the rich man, was re-
born in a village of beggars, not far from Sàvatthi. From the
time his mother was pregnant, the income of the beggars de-
creased; the villagers thought there must be a wicked and un-
lucky one amongst them. By dividing themselves up into
groups and by the process of elimination, they came to the con-
clusion that the pregnant beggar woman must be the unfortu-
nate one. Thus, she was driven out of the village. When her son
was born, the son proved to be extremely ugly and repulsive.
His hands and feet and eyes and ears and nose and mouth were
not where they should have been. Terrible looking that he was,
he looked like a mud spirit. In spite of this, however, his
mother did not abandon him, for great is the love of a mother
for the child she has carried in her womb. If she went out beg-
ging by herself, she would get alms as before, but if she went
out with her son she would get nothing. So, when the boy could
go out by himself, his mother placed a plate in his hand and left
him, saying, “Dear son, because of you we have been brought
238
to great distress. Now we can support you no longer. In this
city meals are provided for poor folk and travellers. Get your
living by begging for alms in this town.” As he wandered about
in Sàvatthi, he remembered his old house and his past exist-
ence. So he went into the house. When the sons of his son
Målasiri saw him, they were frightened by his ugly looks and
began to cry. The servants then beat him and threw him out of
the house.
The Buddha who was on his alms-round saw the incident and
asked Venerable ânanda to fetch Målasiri. When Målasiri
came, the Buddha told him that the young beggar was his own
father in his previous existence. But Målasiri could not believe
it. So, the Buddha directed the beggar boy to show where he
had buried his five pots of gold. Then only, Målasiri accepted
the truth and from that time he became a devoted lay-disciple
of the Buddha.
mē puttà atthi mē dhanaü atthi iti bàlō viha¤¤ati attà hi

attanō natthi puttà kutō dhanaü kutō
mē: I; puttà atthi: have sons; mē: I; dhanaü atthi: have

wealth; iti: this way; bàlō: the fool; viha¤¤ati: worries; attà
hi: one’s own self; attanō natthi: one does not have; puttà:
sons; kutō: how can that be; dhanaü: wealth; kutō: how
can that be.
The fool worries “I have sons,” “I have wealth.” When his self
is not his own, then how can he claim, “I have sons” or “I have
wealth”?
239
Commentary
attà hi attanō natthi: the fools tax themselves, thinking that they have
sons, they have wealth. But, in reality, their selves are not their own. If
their ‘self’ were their own, they could control it as they wished. But
they grow old; they decay; they fall ill; unexpected things happen to
them, so how can they think that they possess themselves?
Grains, wealth, silver, gold and whatever property there is; slaves,
craftsmen, hired menials and all the dependant ones –
All these have to be abandoned when leaving. But whatever one does
through deed, word or thought –
That alone belongs to him; that alone he takes with him and that alone
follows him like the inseparable shadow.
All beings die. Life ends in death. Beings fare according to their deeds,
experiencing the results of their meritorious and sinful deeds. Those
who do sinful deeds go to the woeful states and those who do meritori-
ous deeds, attain blissful states. Therefore, let one always do good
deeds, which serve as a store for life elsewhere. Meritorious deeds are
a great support to beings in the future world.
240
Know Reality – Be Wise
5 (4) The Story of Two Pick-pockets (Verse 63)
While residing at the Jētavana Monastery the Buddha spoke

this verse, with reference to two pick-pockets.
The story goes that these two men, who were lucky compan-
ions, accompanied a great throng to Jētavana to hear the
Buddha. One of them listened to the Teaching, the other
watched for a chance to steal something. The first, through lis-
tening to the Teaching ‘Entered the Stream’; the second found
five coins tied to the belt of a certain man and stole the money.
The thief had food cooked as usual in his house, but there was
no cooking done in the house of his companion. His comrade
the thief, and likewise the thief’s wife, ridiculed him, saying,
“You are so excessively wise that you cannot obtain money
enough to have regular meals cooked in your own house.” He
who entered the stream thought to himself, “This man, just be-
cause he is a fool, does not think that he is a fool.” And going
to Jētavana with his kinsfolk, he told the Buddha of the inci-
dent.

bàlō yō bàlyaü ma¤¤ati tēna sō paõóitō và api,
bàlō ca paõóitamànã sō vē bàlō iti vuccati
bàlō: a fool; yō bàlyaü: one’s foolishness; ma¤¤ati:

knows; tēna: by virtue of that knowledge; sō: he; paõóitō
và api: is also a wise person; bàlō ca: if an ignorant person;
paõóitamànã: thinks he is wise; sō: he; vē: in truth; bàlō iti
vuccati: is called a foolish person
241
If a foolish individual were to become aware that he is foolish,
by virtue of that awareness, he could be described as a wise
person. On the other hand, if a foolish person were to think that
he is wise, he could be described as a foolish person.
Commentary
yō bàlō ma¤¤ati bàlyaü: if a foolish person knows he is foolish. The
implication of this stanza is that the true wisdom is found in the aware-
ness of reality. If one is aware of one’s own foolishness, that awareness
makes him wise. The basis of true wisdom is the right knowledge of
things as they really are. Those who are foolish but are given to believe
that they are wise are truly foolish because that basically false aware-
ness colours the totality of their thinking.
bàlō: the foolish person. Foolishness is the result of confusion (mōha)

and unawareness (avijjà). Unawareness is the primary root of all evil
and suffering in the world, veiling man’s mental eyes and preventing
him from seeing his own true nature. It carries with it the delusion
which tricks beings by making life appear to them as permanent,
happy, personal and desirable. It prevents them from seeing that every-
thing in reality is impermanent, liable to suffering, void of ‘I’ and
‘Mine,’ and basically undesirable. Unawareness (avijjà) is defined as
“not knowing the four Truths; namely, suffering, its origin, its cessa-
tion, and the way to its cessation”.
As avijjà is the foundation of all evil and suffering, it stands first in the
formula of Dependent Origination. Avijjà should not be regarded as
‘the causeless cause of all things. It has a cause too. The cause of it is
stated thus: ‘With the arising of àsava there is the arising of avijjà. The
Buddha said, “No first beginning of avijjà can be perceived, before
which avijjà was not, and after which it came to be. But it can be per-
ceived that avijjà has its specific condition.”
As unawareness (avijjà) still exists, even in a very subtle way, until the
attainment of Arahatship or perfection, it is counted as the last of the
ten Fetters which bind beings to the cycle of rebirths. As the first two
242
Roots of Evil, greed and hate are on their part rooted in unawareness
and consequently all unwholesome states of mind are inseparably
bound up with it, confusion (mōha) is the most obstinate of the three
Roots of Evil.
Avijjà is one of the àsavas (influences) that motivate behaviour. It is
often called an obscurant but does not appear together with the usual
list of five obscurant.
Unawareness (avijjà) of the truth of suffering, its cause, its end, and the
way to its end, is the chief cause that sets the cycle of life (saüsàra) in
motion. In other words, it is the not-knowingness of things as they
truly are, or of oneself as one really is. It clouds all right understanding.
“Avijjà is the blinding obscurant that keeps us trapped in this cycle of
rebirth” says the Buddha. When unawareness is destroyed and turned
into awareness, the “chain of causation” is shattered as in the case of
the Buddhas and Arahats. In the Itivuttaka the Buddha states “Those
who have destroyed avijjà and have broken through the dense darkness
of avijjà, will tour no more in saüsàra.
243
The Ignorant Cannot Benefit
From The Wise
5 (5) The Story of Venerable Udàyi (Verse 64)

verse, with reference to Venerable Udàyi, a pretentious monk.
The story goes that when the monks left the Hall of Truth,
Venerable Udàyi used to go in and sit in the Seat of the
Dhamma. Now one day some visiting monks saw him there,
and thinking to themselves, “This must be the Buddha,” asked
him some questions about the aggregates of being and other
matters. Discovering that he knew nothing about any of these
things, they said in scorn, “Who is this monk that he should
live in the same monastery with the Buddha? He does not even
know about the aggregates of being, the elements of being, and
the organs and objects of sense.” So they reported the matter to
the Buddha.
bàlō cē yàvajãvaü api paõóitaü payirupàsati, sō dham-

maü na vijànàti yathà dabbã såparasaü.
bàlō: an ignorant person; cē: if; yàvajãvaü api: even life

long; paõóitaü: a wise person; payirupàsati: associates
intimately; sō: he; dhammaü: the way of existence; na
vijànàti: will not learn; yathà: just as; dabbã: the spoon:
såparasaü: the taste of soup (will not know)
The fool, even if he kept the company of a wise person inti-

mately over a life-time, will not become aware of the nature of
experience, just as a spoon will not know the taste of soup.
244
Commentary
dabbã: the spoon. The Buddha has presented in this stanza a very vivid
image of what is being said by him. Dabbã – the spoon, stirs dishes. In
the course of its work the spoon comes into intimate contact with all
forms of foodstuff. The spoon turns left and right, up and down, turning
the food this way and that. The spoon continues to do this for all forms
of dishes – sweet, sour, astringent, etc. The spoon goes on for ages until
it decays. But the point made by the Buddha is that, after that, the spoon
does not know the taste of food. This is a very apt image to show what
happens to a foolish person who associates with the wise over a life-
time. He does not derive even an iota of profit for all that association.
Dhamma: the term Dhamma (meaning “experience”) takes on numer-

ous meanings. The meaning which is foremost in popular Buddhism is
‘the Word of the Buddha’. The Buddha taught the world what he ‘expe-
rienced’. The process through which the world came to know about this
‘experience’ was the Word of the Buddha, which is called Buddhad-
hamma, which has been recounted extensively in Buddhist scriptures.
Immediately on Enlightenment, he was absorbed in solitary meditation.
At that time, the following thought occurred to him, “This ‘experience’,
which I have realized, is indeed profound, difficult to perceive, difficult
to comprehend, tranquil, exalted, not within the sphere of logic, subtle,
and is to be understood by the wise. These beings are attached to mate-
rial pleasures. This causally connected ‘Dependent Arising’ is a subject
which is difficult to comprehend. And this Nibbàna – the cessation of
the conditioned, the abandoning of all passions, the destruction of crav-
ing, the non-attachment, and the cessation – is also a matter not easily
comprehensible. If I were to teach this ‘experience’ (Dhamma), others
would not understand me. That will be only weariness to me, that will
be tiredness to me.” Then these wonderful verses unheard of before oc-
curred to the Buddha: “With difficulty have I comprehended the
Dhamma. There is no need to proclaim it now. This Dhamma is not
easily understood by those who are dominated by lust and hatred. The
lust-ridden masses, shrouded in darkness, do not see this Dhamma,
which goes against the stream, which is not easy to understand, pro-
found, difficult to perceive and subtle.” As the Buddha reflected thus,
he was not disposed to expound the Dhamma. Thereupon Brahma Sa-
hampati (believed by Bràhmins to be the creator of the world) read the
thoughts of the Buddha, and, fearing that the world might perish
through not hearing the dhamma, approached Him and invited Him to
245
teach the Dhamma thus: “O Lord, may the Buddha expound the
Dhamma! May the Buddha expound the Dhamma! There are beings
with little dust in their eyes, who, not hearing the Dhamma, fall away.
There will be those who understand the Dhamma.” Furthermore, he re-
marked, “In ancient times there arose in Magadha a Dhamma, impure,
thought out by the corrupted. Open this door to the Deathless State.
May they hear the Dhamma understood by the Stainless One! Just as
one standing on the summit of a rocky mountain would behold the peo-
ple around, even so may the All-Seeing, Wise One who has ascended
this palace of Dhamma, may the Sorrowless One, look upon the people
who are plunged in grief and are overcome by birth and decay! “Rise,
O Hero, victor in battle, caravan leader, debt-free One, and go out into
the World! May the Buddha teach the Dhamma! There will be those
who will understand the Dhamma.” When the bràhmin said so, the Ex-
alted One spoke to him thus: “The following thought, O Brahma, oc-
curred to me – ‘This Dhamma which I have comprehended is not easily
understood by those who are dominated by lust and hatred. The lust-
ridden masses, shrouded in darkness, do not see this Dhamma, which
goes against the stream, which is abstruse, profound, difficult to per-
ceive, and subtle’. As I reflected thus, my mind turned to inaction and
to not teaching the Dhamma.” Brahma Sahampati appealed to the
Buddha for the second time and He made the same reply. When he ap-
pealed to the Buddha for the third time, the Buddha, out of compassion
for beings, surveyed the world with His Buddha-Vision. As he sur-
veyed thus, He saw beings with little and much dust in their eyes, with
keen and dull intellect, with good and bad characteristics, beings who
are easy and beings who are difficult to teach, and few others who view
evil with fear, and believe in a life beyond. As in the case of a blue, red
or white lotus pond, some lotuses are born in the water, grow in the wa-
ter, remain immersed in the water, and thrive plunged in the water;
some are born in the water, grow in the water and remain on the surface
of the water; some others are born in the water, grow in the water and
emerging out of the water, stand uncontaminated by the water. Even so,
as the Buddha surveyed the world with His Buddha-Vision, He saw be-
ings with little and much dust in their eyes, with keen and dull intellect,
with good and bad characteristics, beings who are easy and difficult to
be taught, and few others who view evil with fear, and believe in a life
beyond. Having seen this, he set out to preach his gospel, out of com-
passion for all suffering beings. Buddha’s doctrine was initiated this
way. The Dhamma signifies, in the first instance, the truth about expe-
rience which He revealed for the benefit of all beings.
246
Profit From The Wise
5 (6) The Story of Thirty Monks from Pàñheyyaka (Verse 65)

verse, with reference to thirty monks from Pàñheyyaka.
Thirty monks were taught the Dhamma by the Buddha in the
Kappàsika Grove. Thirty youths from Pàñheyyaka were, on one
occasion, enjoying themselves with a prostitute in a forest.
Then the prostitute stole some of their valuable ornaments and
ran away. While searching for her in the forest, they met the
Buddha. At that time all of them obeyed the command of the
Buddha, “Come, monks!” and they received bowls and robes
created by supernatural power. Taking upon themselves the
thirteen pure practices, they returned after a long time to the
Buddha, hearkened to his discourse on the beginningless, and
before leaving their seats, attained arahatship.
The monks began a discussion in the Hall of Truth: “On how
short a time did these monks perceive the Dhamma!” The
Buddha, hearing this, said to them, “Monks, this is not the first
time these thirty companions committed sin. They did the same
thing in a previous state of existence. But hearing the religious
instruction of Venerable Tuõóila in the Tuõóila Jàtaka, they
perceived the Dhamma very quickly and took upon themselves
the five precepts. It was solely through the merit acquired by
this act that they attained arahatship immediately, even as they
sat in their seats.”

vi¤¤å cē muhuttaü api paõóitaü payirupàsati khippaü
dhammaü vijànàti yathà jivhà såparasaü
247
vi¤¤å: the wise; cē muhuttaü api: even for a moment;
paõóitaü: the man of mature wisdom; payirupàsati:
associates; khippaü: instantly; dhammaü: the doctrine;
vijànàti: learns; yathà: just as; jivhà: the tongue;
såparasaü: (relishes) the taste of various dishes
If a wise person were to associate with a wise person, even for
one moment, he will quickly understand the Teaching. This is
very much like the tongue being able to discern the subtle fla-
vours of soup. This stanza could be further appreciated when
you contrast it with the previous one. In the previous one the
image used is the spoon. Though it serves tasty food endlessly,
it just cannot appreciate how food tastes, very much like a fool-
ish individual being unable to appreciate the teaching even
when he keeps company with the wise. An intelligent man,
even though he is associated with a wise man only for a mo-
ment, quickly understands the Dhamma, just as the tongue
knows the taste of the soup.
Commentary
jivhà såparasaü yathà: like the tongue knows the flavour of food. The
image of food-flavour is continued here as well. Food-flavour is a uni-
versal human experience. Therefore an image that is associated with
the taste of food can be appreciated universally. In this stanza the
Buddha compares the wise person to the tongue. The tongue keeps the
company of much food. But, with alacrity it can discuss various fla-
vours, in total contrast to the spoon that does not know how the food
tastes, in spite of the fact that it spends its whole lifetime in food. Just
like the tongue, the wise person knows the ‘flavour’ of the virtuous
person the instant he comes into contact with one.
vi¤¤å: one who possesses vi¤¤àna (cognition). Here vi¤¤àna implies

intelligence. Cognition is one of the five aggregates; one of the four
nutriments; the third link of the dependent origination; the fifth in a
248
sixfold division of elements. Viewed as one of the five groups, it is in-
separably linked with the three other mental groups (feeling, percep-
tion and formations) and furnishes the bare cognition of the object,
while the other three contribute more specific functions. Its ethical and
karmic character, and its greater or lesser degree of intensity and clar-
ity, are chiefly determined by the mental formations associated with it.
Just as the other groups of existence, consciousness is a flux and does
not constitute an abiding mind-substance; nor is it a transmigrating en-
tity or soul. The three characteristics, impermanence, suffering and
not-self, are frequently applied to it in the texts. The Buddha often
stressed that “apart from conditions, there is no arising of conscious-
ness”: and all these statements about its nature hold good for the entire
range of consciousness, be it past, future or presently arisen, gross or
subtle, in one’s self or external, inferior or lofty, far or near.
According to the six senses it divides into six kinds, viz. eye- (or vis-
ual) consciousness, etc. About the dependent arising of these six
kinds of consciousness, “Conditioned through the eye, the visible ob-
ject, light and attention, eye-consciousness arises. Conditioned
through the ear, the audible object, the ear-passage and attention, ear-
consciousness arises. Conditioned through the nose, the olfactory ob-
ject, air and attention, nose-consciousness arises. Conditioned
through the tongue, the gustative object, humidity and attention,
tongue-consciousness arises. Conditioned through the body, bodily
impression, the earth-element and attention, body-consciousness
arises. Conditioned through the subconscious mind, the mind-object,
and attention, mind-consciousness arises.” The Abhidhamma litera-
ture distinguishes eighty-nine classes of consciousness, being either
karmically wholesome, unwholesome or neutral, and belonging ei-
ther to the sense-sphere, the fine-material or the immaterial sphere, or
to supermundane consciousness.
249
A Sinner Is One’s Own Foe
5 (7) The Story of Suppabuddha, the Leper (Verse 66)

Verse, with reference to Suppabuddha, a leper.
This religious instruction was given by the Buddha while He
was in residence at Vēluvana with reference to the leper Sup-
pabuddha. The story of the leper Suppabuddha is found in the
Udàna.
For at that time the leper Suppabuddha, seated in the outer cir-
cle of the congregation, heard the Buddha preach the Dhamma
and attained the fruit of conversion. Desiring to inform the
Buddha of the blessing he had received, but not daring to force
his way into the midst of the congregation, he waited until the
populace had paid obeisance to the Buddha, had accompanied
him a little way, and had turned back. Then he went to the
Monastery.
At that moment the Sakka king of gods thought to himself,
“Yonder leper Suppabuddha desires to make known the bless-
ing he has received in the Religion of the Buddha. I will test
him.” So he went to him, poised in the air, and spoke thus to
him, “Suppabuddha, you are a poor man, a man afflicted with
misery. I will give you limitless wealth if you will say, ‘The
Buddha is not the Buddha, the Teaching is not the Dhamma,
the Sangha is not the Sangha. I have had enough of the
Buddha, I have had enough of the Law, I have had enough of
the Order.’” The leper said to him, “Who are you?” “I am
Sakka.” “Fool, shameless one, you are not fit to talk to me.
You say that I am poor and afflicted. On the contrary, I have at-
tained happiness and great wealth: the seven stores of honoura-
250
ble wealth. They that possess these stores of wealth are not
called poor by Buddhas or solitary mendicants. When Sakka
heard him speak thus, he left him by the way, went to the
Buddha, and told him all the questions and answers. The
Buddha said to him, “Sakka, it is not possible, even with a hun-
dred pieces of gold, even with a thousand, to prevail upon the
leper Suppabuddha to say, ‘The Buddha is not the Buddha, the
Dhamma is not the Dhamma, the Sangha is not the Sangha.’”
So Suppabuddha the leper went to the Buddha, and the Buddha

received him. And having informed the Buddha of the blessing
he had received, he arose from his seat and went his way. Be-
fore he had gone very far, he was killed by a young heifer. We
are told that this heifer was a female evil spirit who had been a
cow in each of a hundred existences, and that as a cow she had
killed four youths: Pukkåsàti, a young man of high station;
Bàhiya Dàrucãriya; Tambadàñhika, the robber outlaw; and Sup-
pabuddha the leper.
bàlà dummēdhà yaü kañukapphalaü hōti (taü) pàpakaü

kammaü karontà amittēna iva attanà caranti
bàlà: the immature people; dummēdhà: unwise men; yaü

kañukapphalaü hōti: which brings evil results; pàpakaü
kammaü: (that) evil act; karontà: doing; amittēna iva: like
an enemy; attanà: to oneself; caranti: live.
Those unwise foolish people behave in a manner that is harm-

ful to themselves. Their sinful actions yield bitter fruit. They
are their own enemy.
251
Commentary
bàlà dummēdhà: the foolish people lacking wisdom. The two words
are more or less synonymous. But the lack of a sense of discrimination,
intensifies the meaning of ignorant. The sense of discrimination is
compared, in some texts, to lightning in a mountain peak. That bolt of
lightning destroys everything on the top of the mountain. In the same
way, the wise are capable of destroying all the defilements. But the ig-
norant person and the person who is incapable of discrimination do not
have that capacity to uproot blemishes. The foolish people who lack in-
telligence commit evil actions that bring them harmful results. They
are being enemies to themselves.
252
Do What Brings Happiness
5 (8) The Story of a Farmer (Verse 67)

verse, with reference to a farmer who handled poison.
A farmer tilled a field not far from Sàvatthi. One day some
thieves robbed the house of a rich man. One of the thieves out-
witted his companions and secretly put away a purse contain-
ing a thousand pieces of money in a fold of his garment. As the
thief departed with his share, the purse dropped out of the fold
of his garment, but he did not notice his loss.
That day, early in the morning, the Buddha surveyed the world,
and seeing that a certain farmer had entered his net of vision,
he considered within himself what would happen.
Early in the morning the farmer went to till his field. The Buddha
was also there with the Venerable ânanda. Seeing the Buddha,
the farmer went and paid obeisance to the Buddha, and then re-
sumed tilling his field. The Buddha said nothing to him. Going
to the place where the purse had fallen and seeing it, he said to
the Venerable ânanda, “See, ânanda, a poisonous snake!” “I
see, Venerable, a deadly, poisonous snake!” The farmer heard
their conversation and said to himself, “I will kill the snake.”
So saying, he took a goad-stick, went to the spot, and discov-
ered the purse. “The Buddha must have referred to this purse,”
thought he. Not knowing exactly what to do about it, he laid
the purse aside, covered it with dust, and resumed his plowing.
Later men discovered the theft, and trailed the thieves to the
field, and coming to the spot where they had divided their
spoils, saw the foot-prints of the farmer. Following his foot-
253
steps to the spot where the purse was buried, they removed the
earth and picked up the purse. Thereupon they reviled him,
saying, “So you robbed the house, and here you are plowing
the field!” And having given him a good beating, they took
him and censured him before the king.
When the king heard what had happened, he ordered the
farmer to be put to death. As the farmer walked along and the
king’s men lashed him with whips, he kept repeating the
words, “See, ânanda, a poisonous snake!” “I see, Venerable, a
deadly, poisonous snake!” Not another word did he utter. The
king’s men asked him, “You are repeating words of the
Buddha and of the Venerable ânanda. What does this mean?”
The farmer replied, “I will say, if I am permitted to see the king.”
He told the king, “I am not a thief, your majesty.” The farmer
told him the whole story. The king took the farmer to the
Buddha, and asked him about this. The Buddha said, “Yes,
your majesty, I said just that when I went there. A wise man
should not do a deed of which he must afterwards repent.”

yaü katvà anutappati yassa vipàkaü assumukhō
rōdaü pañisēvati, taü kammaü kataü na sàdhu
yaü: some actions; katvà: having done; anutappati: one

regrets; yassa: of some actions; vipàkaü: results;
assumukhō: with tear-smeared face; rōdaü: and weeping;
pañisēvati: one has to suffer; taü kammaü: that kind of
action; kataü na sàdhu: is not good to be done
It is good if one were to avoid committing such actions which
would later lead to regret. When one regrets one weeps.
254
Commentary
assumukhō rōdaü: weeping with tear smeared face. This has been in-
dicated as the result of action, having done which one repents. The ad-
monition here is to avoid those actions which lead to remorse later.
anutappati: repents. Repentance is thought of as the result of action which
had been committed with no idea at all about later repercussions.
255
Happiness Results From Good Deeds
5 (9) The Story of Sumana, the Florist (Verse 68)

verse, with reference to Sumana the florist.
A florist, named Sumana, had to supply King Bimbisàra of Rà-

jagaha with jasmine flowers every morning. One day, as he
was going to the king’s palace he saw the Buddha, with a radi-
ating halo of light-rays, coming into town for alms-food ac-
companied by many monks. Seeing the Buddha in his re-
splendent glory, the florist Sumana felt a strong desire to offer
his flowers to the Buddha. Then and there, he decided that even
if the king were to drive him out of the country or to kill him,
he would not offer the flowers to the king for that day. Thus, he
threw up the flowers to the sides, to the back and over and
above the head of the Buddha. The flowers remained hanging
in the air; those over the head formed a canopy of flowers and
those at the back and the sides formed walls of flowers. These
flowers followed the Buddha in this position as he moved on,
and stopped when the Buddha stopped. As the Buddha pro-
ceeded, surrounded by walls of flowers, and a canopy of flow-
ers, with the six-coloured rays radiating from his body, fol-
lowed by a large entourage, thousands of people inside and
outside of Ràjagaha came out of their houses to pay obeisance
to the Buddha. As for Sumana, his entire body was suffused
with delightful satisfaction (patti).
The wife of the florist Sumana then went to the king and said
that she had nothing to do with her husband failing to supply
the king with flowers for that day The king, being a sōtàpanna
himself, felt quite happy about the flowers. He came out to see
256
the wonderful sight and paid obeisance to the Buddha. The
king also took the opportunity to offer alms-food to the Buddha
and his disciples. The king served the congregation of monks
with choice food. At the conclusion of the meal the Buddha re-
turned thanks, and surrounded as before by four sides of flow-
ers and accompanied by a great multitude of people shouting in
exultation, proceeded to the Monastery.
The king accompanied the Buddha a little way and turned

back. Then he sent for the florist and asked him, “What did you
say when you honoured the Buddha?” The florist replied,
“Your majesty, I surrendered my life to him and honoured him,
saying, ‘The king may kill me or banish me from his king-
dom.’” The king said, “You are a great man.” So saying, he
presented him with eight elephants, eight horses, eight male
slaves, eight female slaves, eight magnificent sets of jewels,
eight thousand pieces of money, eight women taken from the
royal harem, adorned with all the adornments, and eight choice
villages. These eight-fold gifts did the king give him.
Venerable ânanda thought to himself, “Shouts of exultation

and acclamation have continued all during the day since early
morning. What will be the reward of the florist?” The Buddha
replied “ânanda, he surrendered his life to me and rendered
honour to me. Therefore, because he has immense faith in me,
he will not enter a state of suffering but will receive the fruits
of his good deed in the world of the gods and in the world of
men. One day he will become the solitary Buddha Sumana.”
yaü katvà na anutappati yassa vipàkaü patãtō

sumanō pañisēvati taü ca kammaü kataü sàdhu
257
yaü: some act; katvà: having done; nà anutappati: one
does not regret; yassa: of which action; vipàkaü: the result;
patãtō: happily; sumanō: with pleasant mind; pañisēvati:
one enjoys; taü: that kind of action; ca kammaü kataü
sàdhu: is certainly good to be done
It is good if one were to do such actions that would not bring
repentance later. One should do things that bring pleasant con-
sequences.
Commentary
patãtō sumanō: happily and with pleasant mind. In this instance, what
is described is the result of good actions, which does not cause repent-
ance. The doer of the action has had forethought about what would re-
sult from his actions. With that forethought he has done only those ac-
tions that will not lead to remorse.
258
Sin Yields Bitter Results
5 (10) The Story of Nun Uppalavaõõà (Verse 69)

verse, with reference to Nun Uppalavaõõà.
Once there was a young daughter of a rich man in Sàvatthi. Be-

cause she was so beautiful, with looks so tender and sweet, like
a blue lotus flower, she was called “Uppalavaõõà”, the blue lo-
tus. The fame of her beauty spread far and wide and there were
many suitors: princes, rich men and many others. Thereupon,
the merchant, her father, thought to himself, I shall not be able
to satisfy the wishes of all, but I must find some way out of the
difficulty.” Now she was in her last existence before attaining
Nibbàna and therefore her father’s words were, to her, like oil a
hundred times refined sprinkled on her head. Therefore she re-
plied, “Dear father, I’ll become a nun.” So he prepared rich
gifts in her honour, and conducted her to the community of
nuns where she was admitted.
One day, her turn came to unlock and lock the hall of compas-
sion. After she had lighted the lamp and swept the hall, her at-
tention was attracted to the flame of the lamp. She concen-
trated on the flame. Her attention on the element of fire, she
entered into a state of trance. She attained arahatship.
Some time later, she moved to the Dark Forest (Andhavana)

and lived in solitude. While Nun Uppalavaõõà was out on her
alms-round, Nanda, the son of her uncle, came to her monas-
tery and hid himself underneath her sofa. Nanda had fallen in
love with Uppalavaõõà before she became a nun; his intention
obviously was to take her by force.
259
On her return Nun Uppalavaõõà entered the hut, closed the
door, and sat down on the bed, unable to see in the dark be-
cause she had just come in out of the sunlight. Hardly had she
seated herself on the bed when the youth crawled out from un-
der the sofa and climbed on top. The nun cried out, “Fool, do
not ruin me!” But the youth overcame her resistance, worked
out his will over her, and went his way. As if unable to endure
his wickedness, the great earth burst asunder, and he was swal-
lowed up and reborn in the great Hell of Avãci.
The nun told the other nuns what had happened, and the nuns
told the monks, and the monks told the Buddha. Having heard
this, the Buddha addressed the monks as follows, “Monks, the
simpleton, whoever he may be, whether monk or nun, or lay
disciple male or female, who commits an act of sin, acts with as
much joy and happiness, with as much pleasure and delight, as
though he were eating honey or sugar or some other sweet-tast-
ing substance.” Then he said, “Monks, they that have rid them-
selves of the corruptions, neither like the pleasures of love nor
gratify their passions. For, even as a drop of water which has
fallen upon a lotus-leaf does not cling thereto or remain
thereon, but crawls over and falls off, precisely so love does not
cling to the heart of one who has rid himself of the corruptions.
pàpaü yàva na paccati bàlō madhå iva ma¤¤ati yadà

ca pàpaü paccati atha bàlō dukkhaü nigacchati
pàpaü: evil; yàva na paccati: as long as it does not begin

to yield results; bàlō: the ignorant; madhå iva: like honey;
ma¤¤ati: considers; yadà ca: when; pàpaü: the evil;
260
paccati: matures; atha: at that time; bàlō: the ignorant;
dukkhaü: to suffering; nigacchati: comes
When a sinful act is being done, the ignorant person enjoys it
as if it were honey. But the suffering comes when it begins to
yield its evil results.
Commentary
pàpaü: unwholesome action. At times this kind of action is character-
ized as akusala. Akusala implies unwholesomeness. They are those
karmical volitions and the consciousness and mental concomitants as-
sociated therewith, which are accompanied either by greed or hate or
merely delusion; and all these phenomena are causes of unfavourable
Karma-results and contain the seeds of unhappy destiny or rebirth.
261
The Unconditioned Is The
Highest Achievement
5 (11) The Story of Monk Jambuka (Verse 70)

verse, with reference to Venerable Jambuka.
Jambuka was the son of a rich man in Sàvatthi. Due to his past
evil deeds he was born with very peculiar habits. As a child, he
wanted to sleep on the floor with no proper bed, and take his
own excrement for food instead of rice. When he grew older,
his parents sent him to the àjivakas, the naked ascetics. When
those ascetics found out about his peculiar food habits they
drove him away. In the nights he ate human excrement and in
the day time stood still on one leg and kept his mouth open. He
used to say that he kept his mouth open because he only lived
on air and that he stood on one leg because it would otherwise
be too heavy for the earth to bear him. “I never sit down, I
never go to sleep,” he boasted and on account of this, he was
known as Jambuka, a jackal.
Many people believed him and some would come to him with
offerings of choice food. Then Jambuka would refuse and say,
“I do not take any food except air.” When pressed, he would
take just a little of the food with the tip of a blade of grass and
say, “Now go, this little food will give you enough merit.” In
this way, Jambuka lived for fifty-five years, naked and taking
only excreta.
One day, the Buddha saw in his vision that Jambuka was due to
attain arahatship within a short time. So, in the evening, the
Buddha went to where Jambuka was staying and asked for
some place to spend the night. Jambuka pointed out to him a
262
mountain-cave not far from the stone slab on which he himself
was staying. During the first, second and third watches of the
night, the Càtummahàràjikà dēvàs, Sakka and Mahàbrahma
came to pay homage to the Buddha in turn. On all the three oc-
casions, the forest was lit up and Jambuka saw the light three
times. In the morning, he walked over to the Buddha and en-
quired about the lights.
When told about the dēvàs, Sakka and Mahàbrahma coming to

pay homage to the Buddha, Jambuka was very much im-
pressed, and said to the Buddha, “You must, indeed, be a won-
derful person for the dēvàs, Sakka and Mahàbrahma to come
and pay homage to you. As for me, even though I have prac-
ticed austerely for fifty-five years, living only on air and stand-
ing only on one leg, none of the dēvàs, nor Sakka, nor Mahàb-
rahma has ever came to me.” To him, the Buddha replied “O
Jambuka! You have been deceiving other people, but you can-
not deceive me. I know that for fifty-five years you have been
eating excrement and sleeping on the ground.”
Hearing that, Jambuka was horrified and terror-stricken, and

repented for having done evil and for having deceived other
people. He went down on his knees and the Buddha gave him a
piece of cloth to put on. The Buddha then proceeded to deliver
a discourse; at the end of which Jambuka attained arahatship
and joined the Buddhist Sangha.
Soon after this, Jambuka’s pupils from Anga and Magadha ar-
rived and they were surprised to see their teacher with the
Buddha. Venerable Jambuka then explained to his pupils that
he had joined the Buddhist Order and that he was now only a
disciple of the Buddha. To them, the Buddha said that although
their teacher had lived austerely by taking food very sparingly,
263
it was not worth even one-sixteenth part of his present practice
and achievement.

bàlō màsē màsē kusaggēna bhōjanaü bhu¤jētha sō
saïkhatadhammànaü sōëasiü kalaü na agghati
bàlō: the ignorant person; màsē màsē: once a month;

kusaggēna: with the tip of a grass blade; bhōjanaü: food;
bhu¤jētha: eats; sō: (but) he; saïkhatadhammànaü: of the
attainment of the unconditioned; sōëasiü kalaü: at least
one-sixteenth; na agghati: is not worth
A foolish person sets out to attain the highest reward of spirit-
ual life. As an austere ascetic, he eats a mere morsel of food
with the tip of a blade of grass. And, that too, once a month.
Still that kind of misguided ascetic will not at all be nearer lib-
eration than when he started. With all that, he is not worth even
one-sixteenth part of an Arahant who has achieved the Uncon-
ditioned.
Commentary
kusaggēna bhōjanaü: even if a tiny morsel of food is taken with the
tip of a blade of grass. This verse refers to those who practice extreme
austerities and self-mortification. The Buddha, quite early in his
Teachings, discounted austerities as a means of realizing the truth.
264
Sin Is Like Sparks Of Fire Hidden In Ashes
5 (12) The Story of Snake-Ghost (Verse 71)

verse, with reference to a snake-ghost.
One day, in the midst of a thousand ascetics wearing matted

hair, the Venerable Lakkhana and the Venerable Moggallàna
the great descended from Vulture Peak with the intention of
making an alms-pilgrimage in Ràjagaha. The Venerable Mog-
gallàna, seeing a snake-ghost, smiled. Thereupon Venerable
Lakkhana asked him the reason for his smile, saying, “Brother,
it is not the proper time for you to ask that question. Wait until
we are in the presence of the Buddha and then ask me.” When
they had completed their rounds for alms in Ràjagaha and had
come into the presence of the Buddha and had sat down, Ven-
erable Lakkhana asked Venerable Moggallàna, “Brother Mog-
gallàna, as you were descending from Vulture Peak, you
smiled; and when I asked you the reason for your smile, you
said, ‘Wait until we are in the presence of the Buddha and then
ask me.’ Now tell me the reason.”
Said the monk, “Brother, I smiled because I saw a snake-ghost.

This is what he looked like: his head was like the head of a
man, and the rest of his body was like that of a snake. He was
what is called a snake-ghost. He was twenty-five leagues in
length. Flames started from his head and went as far as his tail;
flames started from his tail and went as far as his head. Flames
of fire starting from his head played on both sides of his body;
flames of fire starting from his sides descended on his body.
There are two ghosts, they say, whose length is twenty-five
leagues, the length of the rest being three-quarters of a league.
265
But the length of this snake-ghost and of this crow-ghost was
twenty-five leagues.”
Moggallàna saw a crow-ghost and he asked the ghost about his
former deed. The ghost said, “In a former state of existence I
took three mouthfuls of food meant for venerables. As a result
of that misdeed, when I died, I suffered torment in the Avãci
Hell and thereafter, because the result of my evil deed was not
yet exhausted, I was reborn on Vulture Peak as a crow-ghost.
Now, because of my deed, I endure this suffering.”
The story of the snake-ghost also was related. Now a certain
resident of Benares was plowing a field near the wayside, and
the people who passed through his field to see the solitary
Buddha, trampled his field. The farmer tried to prevent them
from doing this. But he was unable to prevent them. Finally,
after the solitary Buddha had entered the city for alms, the
farmer broke all his vessels for eating and drinking and set fire
to his grass and leaf shelter. Then the people cried out, “Seize
him!” They killed him. He was born in the Avãci Hell and later,
he was reborn on Vulture Peak as a snake-ghost.
At this point, then, the monk said, “I smiled because I saw a
snake-ghost.” Straightaway the Buddha arose and witnessed to
the truth of Moggallàna’s statement, saying, “Monks, what
Moggallàna says is the truth. I myself saw this very ghost on
the day I attained enlightenment. But out of compassion for
others, I did not say, ‘As for those who will not believe my
words, may it be to their disadvantage.’”

khãraü iva kataü pàpaü kammaü sajju na hi muccati.
bhasmacchannō pàvakō iva óahaü taü bàlaü anvēti
266
khãraü iva: like milk; kataü pàpaü kammaü: the evil acts
committed; sajju: immediately on being extracted; na hi
muccati: certainly does not curdle; bhasmacchannō pàvakō
iva: like sparks of fire concealed by ashes; óahaü: burning;
taü bàlaü: that evil doer; anvēti: pursues
When an ignorant person commits an act of sin, it does not im-
mediately yield bad results. This is just like the freshly ex-
tracted milk, which does not curdle immediately on being ex-
tracted from the cow’s udder. The sin that has been committed
remains concealed like the sparks covered with ashes, and con-
tinues to follow and burn the doer of sins.
Commentary
sajju khãraü iva muccati: the milk does not curdle immediately on be-
ing extracted. The milk has to undergo certain processes before it cur-
dles. It is the same thing with the sinful act. It does not begin to show
its evil results until later. Because the process is long-drawn, the sinner
cannot immediately see the evil effect of his action. This makes him com-
mit evil without seeing the harmful results it will bring in the future.
The Knowledge Of The Wicked Splits His Head
5 (13) The Story of Saññhikåña-P eta (Verse 72)

verse, with reference to a snake-ghost named Saññhikåña.
Once upon a time, there lived in Benares a cripple who was an
adept at the art of slinging stones. He used to sit at the city-gate
under a certain banyan-tree, sling stones, and cut the leaves of
the tree. The boys of the city would say to him, “Make an ele-
phant for us, make a horse for us;” and he would make every
animal they asked him to. As a reward he received from them
food both hard and soft. One day, as the king was on his way to
the pleasure-garden, he came to this place. The boys left the
cripple within the shoots of the banyan-tree and ran away. Now
it was noon when the king stopped and went in among the roots
of the tree, and his body was overspread with the chequered
shade.
“What does this mean?” said he, looking up. Seeing leaves cut
in the forms of elephants and horses, he asked, “Whose work is
this?” On being informed that it was the work of the cripple, he
sent for him. Happy with the cripple’s service the king gave
him the eight-fold gifts, and four fine large villages, north, east,
south, and west of the city.
Now a certain man, observing the worldly prosperity won by
the cripple, thought to himself, “This man, born a cripple, has
won great prosperity through this art. I also ought to learn this
art.” He learnt it.
Now at that time a solitary Buddha named Sunetta resided in a
shelter of leaves and grass near the city. When the man saw
268
him enter the city through the gate for the purpose of receiving
alms, he thought to himself, “This man has neither mother nor
father. If I hit him, I shall have no penalty to pay; I will try my
skill by hitting him.” So aiming a stone at the right ear of the
solitary Buddha, he let fly. The stone entered the solitary
Buddha’s right ear and came out of his left ear. The solitary
Buddha suffered intense pain, was unable to continue his alms-
round, and returning to his shelter of leaves through the air,
passed into Nibbàna.
The people said, “This wicked fellow says that he hit the Pri-
vate Buddha. Catch him!” And straightaway they beat him and
then and there killed him. He was reborn in the Avãci Hell. Un-
til this great earth was elevated a league, during all that time he
suffered torment. Thereafter, because the fruit of his evil deed
was not yet exhausted, he was reborn on the summit of Vulture
Peak as a sledge-hammer ghost.
bàlàssa ¤attaü anatthàya yàva ēva jàyati, bàlassa

muddhaü vipàtayaü assa sukkaüsaü hanti
bàlàssa: by the ignorant; ¤attaü: what is learned; anat-

thàya yàva ēva: only to his harm; jàyati: (is) conducive;
bàlassa: of the ignorant person; muddhaü: head;
vipàtayaü: cuts off; assa sukkaüsaü: what ever good is in
him; hanti: destroys
Whatever is learned by the ignorant is conducive to harm. It

brings about his own downfall. Misplaced learning destroys
whatever potential a learner possesses and renders him useless
in terms of real knowledge.
269
Commentary
¤attaü: knowledge. This stanza emphasizes that even the knowledge
of the foolish person brings about his destruction. Knowledge needs
such other refinements as capacity to use it so that no harm is done to
oneself and others. The foolish people though they may acquire some
skill are devoid of the wisdom to use it properly.
270
Desire For Pre-Eminence The Ignorant Are
Ego-Centred
5 (14) The Story of Citta the Householder (Verses 73 & 74)

these Verses, with reference to Venerable Sudhamma and Citta
the householder.
A householder named Citta, residing in the city of Mac-
chikàsanóa, observed the Venerable Mahànàma, one of the
band of five, making his round for alms; and pleased with his
deportment, took his bowl, invited him into his house, pro-
vided him with food, and at the conclusion of the meal listened
to the law and obtained the fruit of conversion. Now Citta, pos-
sessed of immovable faith, desiring to make his own pleasure-
garden Ambaññhaka Grove a place of residence for the Sangha,
poured water into the right hand of the Venerable and made the
grove move to the Sangha. The moment he uttered the words,
“The Religion of the Buddha is firmly established,” the earth
shook to its ocean boundary. The great treasurer caused a
splendid monastery to be erected in the grove, and thereafter
the door stood open to monks who came from all four quarters.
At Macchikàsanóa also resided the Venerable Sudhamma.
Some time afterwards, the two Chief Disciples, hearing the ru-
mour of Citta’s good qualities, decided to pay their respects to
him and therefore went to Macchikàsanóa. Citta the house-
holder, hearing that they were coming, proceeded forth half a
league to meet them, escorted them to the monastery, invited
them, performed the usual duties for visitors, and then made
the following request of the Buddha, “Venerable, we desire to
listen to a short discourse on the Dhamma.” The Venerable re-
271
plied, “Lay disciple, we are weary with the journey; neverthe-
less listen for a short while.” Citta, merely by listening to the
Buddha’s discourse on the Dhamma, obtained the fruit of the
second path. Then he bowed to the two chief disciples and in-
vited them to be his guests, saying, “Venerables, pray take a
meal in my house tomorrow with your thousand monks.” Then
he turned to the resident monk, the Venerable Sudhamma, and
invited him, saying to him, “Venerable, you also come tomor-
row with the Venerables.” Angry at the thought, “He invited
me last,” Sudhamma refused the invitation; and although Citta
repeated the invitation again and again, he still refused. The lay
disciple said, “Pray be present, Venerable,” and went out. On
the following day he prepared splendid offerings in his own
residence. Very early in the morning the Venerable Sudhamma
thought to himself, ‘What manner of food has the householder
prepared for the chief disciples? I will go see.” So very early in
the morning he took bowl and robe and went to his house.
“Pray sit down, Venerable,” said the householder. I will not sit
down,” replied Sudhamma; ‘I am about to set out on my alms-
round.” The Venerable surveyed the offerings prepared for the
chief disciples, and seeking to annoy the householder about the
varieties of food provided, said, “Householder, your food is
most excellent, but there is one thing you have omitted.”
“What is that, Reverend sir?” “Sesame-cake, householder.”
Thereupon the householder rebuked him, comparing him to a
crow. Angered at this, the Venerable said, ‘This is your resi-
dence, householder; I will depart.” Three times the house-
holder strove to prevail upon the Venerable to remain, but each
time the latter refused. Finally he left the house, went to the
Buddha, and related the words that had passed between Citta
and himself. The Buddha said, “You, an inferior, have insulted
272
a faithful, believing disciple.” Having thus put the blame solely
on the monk, the Buddha sent him back to beg pardon of the
disciple. The Venerable went to Citta and said, “Householder,
it was all my fault; please pardon me.” But the householder re-
fused to pardon him and said, I will not pardon you.”
Provoked at his failure to obtain pardon, he returned to the

Buddha. The Buddha, although he knew that the householder
would pardon Sudhamma, thought, “This Venerable is stub-
born in his pride; now let him go thirty leagues and come
back.” And so, without telling him how he might gain pardon,
he just dismissed him. The Venerable returned with pride hum-
bled. The Buddha then gave the Venerable a companion and
said to the Venerable, “Go with this companion and ask pardon
of the householder.” Said the Buddha, “A religious person
ought not to give way to pride or ill-will, thinking, ‘This resi-
dence is mine, this male lay disciple is mine, this female lay
disciple is mine.’ For if he so did, ill-will and pride and the
other depravities increase.”
After listening to this admonition Venerable Sudhamma bowed

to the Buddha, rose from his seat, circumambulated the
Buddha, and then, accompanied by his companion-monk, went
within sight of the lay disciple, atoned for his fault, and begged
the disciple’s pardon. The lay disciple both pardoned him and
in turn asked his pardon, saying, “I pardon you, Venerable; if I
am to blame, pray pardon me also.” The Venerable held stead-
fast in the admonition given by the Buddha, and in but a few days
attained arahatship together with the supernatural faculties.
The lay disciple thought to himself, “Even without seeing the

Buddha I have attained the fruit of conversion; even without
seeing him I have attained the Fruit of the second path. I ought
273
to see the Buddha.” So he ordered yoked five hundred carts full
of sesame, rice, ghee, sugar, garments, coverlets, and other of-
ferings, whether of food or aught else.” He visited the Buddha,
and spent one month giving alms to the Buddha and the monks.
After a month, Venerable ânanda asked the Buddha, “Venera-
ble, was it because he saw you that he received all these hon-
ours?” Said the Buddha, “ânanda, no matter what place such a
man resorts to, he receives gain and honour.”

asataü bhàvanaü iccheyya, bhikkhåsu purekkhàra¤ca
àvàsēsu ca issariyaü parakulēsu påjà ca
asataü bhàvanaü iccheyya: fond of being recognized for

virtues he does not possess; bhikkhåsu: among the monks;
purekkhàra¤ca: leadership; àvàsēsu ca: residences; issari-
yaü: pre-eminence; parakulēsu: by other families; påjà ca:
acceptance, recognition and propitiation (desires)
He is fond of being recognized for what he, in reality, is not.
Yearns for pre-eminence among peers. He craves for prefer-
ence in matters relating to residences. He is enamoured of the
idea of receiving gifts and requisites from other families as
well.

gihã pabbajità ubhō mama ēva kataü a¤¤antu, kismici kic-
càkiccēsu mama ēva ativasà assu “iti bàlassa saïkappō
icchà mànō ca vaóóhati
gihã: laymen; pabbajità: monks; ubhō: both these groups;

mama ēva: by me alone; kataü a¤¤antu: should know as
274
done; kismici: whatever; kiccàkiccēsu: activities small or
big; mama ēva: me alone; ativasà assu: should be fol-
lowed; iti: this way; bàlassa: of the ignorant; saïkappō: is
the thinking; icchà: craving; mànō ca: and pride (sense of
superiority); vaóóhati: increase
The ignorant one has this attitude of mind: “Let both the lay
people and the clergy know that this was done by me alone. In
whatever activity small or big my leadership alone should pre-
vail. Everybody must follow me.” This conceit of the ignorant
leads to craving, uncontrolled desire and to groundless pride, to
a false sense of superiority. These begin to grow.
Commentary
asataü bhàvanaü iccheyya purekkhàra¤ca: glory and pre-eminence.
These two stanzas are entirely on various forms of egoism, experi-
enced in monastic life. These forms affect largely those monks and as-
cetics who are not much advanced in spiritual progress. Since they
have not begun to cherish the real values of monastic life, they are en-
amoured of tinsel-dazzle gifts, offerings, prestige leadership, etc.
These egotistic pursuits are petty activities of those who are still in the
foothills of spiritual ascent. These ignorant ones tend to acquire these
assets of lay-life they left behind. Being surrounded by retinues, being
sought out to be given special presents are all important to them. They
are hurt if they felt that they are neglected. They begin to yearn for req-
uisites from other families than their own, to enable them to widen
their circle of admirers. These attitudes mar their spiritual achievements.
275
Path To Liberation
5 (15) The Story of Novice Monk Tissa of the Forest Monastery
(Verse 75)

verse, with reference to Tissa, a novice monk, who dwelt in a
forest monastery.
Tissa was the son of a rich man from Sàvatthi. His father used
to offer alms-food to the chief disciple Sàriputta in their house
and so Tissa even as a child had met the chief disciple on many
occasions. At the age of seven he became a novice under the
chief disciple Sàriputta. While he was staying at the Jētavana
Monastery, many of his friends and relatives came to see him,
bringing presents and offerings. The novice monk found these
visits to be very tiresome; so after taking a subject of medita-
tion from the Buddha, he left for a forest monastery. Whenever
a villager offered him anything, Tissa would just say ‘May you
be happy, may you be liberated from the ills of life,’ (“Sukhità
hōtha, dukkhà muccatha”), and would go on his own way.
While he stayed at the forest monastery, he ardently and dili-
gently practiced meditation, and at the end of three months he
attained arahatship.
After the vassa (the rainy season), the Venerable Sàriputta, ac-
companied by the Venerable Mahà Moggallàna and other sen-
ior disciples, paid a visit to novice monk Tissa, with the per-
mission of the Buddha. All the villagers came out to welcome
the Venerable Sàriputta and his company of many monks.
They also requested the Venerable Sàriputta to favour them
with a discourse, but the chief disciple declined; instead, he di-
276
rected his pupil Tissa to deliver a discourse to the villagers.
The villagers, however, said that their teacher Tissa could only
say “May you be happy, may you be liberated from the ills of
life,” and asked the chief disciple to assign another monk in his
place. But the Venerable Sàriputta insisted that Tissa should
deliver a discourse on the Dhamma, and said to Tissa, “Tissa,
talk to them about the Dhamma and show them how to gain
happiness and how to be liberated from the ills of life.”
Thus, in obedience to his teacher, Novice Monk Tissa went up

the platform to deliver his discourse. He explained to the audi-
ence the meaning of the aggregates (khandhàs), sense bases and
sense objects (àyatanas), elements of the perpetuation of the
Teaching (Bōdhipakkhiya), the path leading to arahatship and
Nibbàna, etc. Finally he concluded, “And thus, those who attain
arahatship are liberated from all the ills of life and have perfect
peace; all the rest will still wander about in the round of rebirths.
The Venerable Sàriputta praised Tissa for having expounded

the Dhamma so well. Dawn was approaching when he finished
his exposition, and all the villagers were very much impressed.
Some of them were surprised that novice monk Tissa knew the
Dhamma so well, but formerly he had talked so little about the
Dhamma to them; the others were happy and contented to find
the novice monk to be so learned and felt that they were very
lucky to have him amongst them.
làbhåpanisà a¤¤à hi nibbànagàminã a¤¤à hi ēvaü

Buddhassa sàvakō bhikkhu ētaü abhi¤¤àya
sakkàraü na abhinandeyya vivēkaü anubråhayē
277
làbhåpanisà: the strategy to earn worldly profit; a¤¤à hi: is
one; nibbànagàminã: the path to liberation; a¤¤à hi: (is)
certainly yet another; ēvaü Buddhassa sàvakō: thus
Buddha’s disciple; bhikkhu: the monk; ētaü: this matter;
abhi¤¤àya: appreciating well; sakkàraü: undue adoration
and offers of gifts; na abhinandeyya: should not entertain;
vivēkaü: tranquility; anubråhayē: should be pursued
There is one way to worldly and material progress and profit.

But the way to Nibbàna is quite different from that. The monk,
who is the Buddha’s disciple, should be clearly aware of this
difference. He must not take delight in the worldly gifts with
which he is being enticed. He must on the other hand seek solitude.
Commentary
vivēkē: detachment, seclusion. According to Niddēsa, it is of three
kinds: 1) bodily detachment, i.e., abiding in solitude free from alluring
sensuous objects; 2) mental detachment, i.e., the inner detachment
from sensuous things; 3) detachment from the substrata of existence. In
the description of the first absorption, the words ‘detached from sensu-
ous things’ refer to ‘bodily detachment’, the words ‘detached from kar-
mically unwholesome things’ refer to ‘mental detachment’; the words
‘born of detachment’, refer to the absence of the five hindrances.
278
Chapter 6
Paõóita Vagga
The Wise
Treasure The Advice Of The Wise
6 (1) The Story of Venerable Ràdha (Verse 76)

verse, with reference to Monk Ràdha, who was at one time a
poor old bràhmin.
Ràdha was a poor bràhmin who stayed in the monastery doing

small services for the monks. For his services he was provided
with food and clothing and other needs, but was not encour-
aged to join the Sangha, although he had a strong desire to be-
come a monk.
One day, early in the morning, when the Buddha surveyed the
world with his supernormal power, he saw the poor bràhmin in
his vision and knew that he was due for arahatship. So the
Buddha went to the old man, and learned from him that the
monks of the monastery did not want him to join the Sangha.
The Buddha therefore called all the monks to him and asked
them, “Is there any monk here who recollects any good turn
done to him by this old man?” To this question, Venerable
Sàriputta replied, “Venerable, I do recollect an instance when
this old man offered me a spoonful of rice.” “If that be so,” the
Buddha said, “shouldn’t you help your benefactor to get liber-
ated from the ills of life?” Then Venerable Sàriputta agreed to
make the old man a monk and he was duly admitted to the
Sangha. Venerable Sàriputta guided the old monk and he
strictly followed his guidance. Within a few days, the old monk
When the Buddha next came to see the monks, they reported to
him how strictly the old monk followed the guidance of Vener-
280
able Sàriputta. To them, the Buddha replied that a monk should
be amenable to guidance like Ràdha and should not resent
when rebuked for any fault or failing.
Said the Buddha, “Venerable Sàriputta was, in a previous life,

the solitary elephant which presented the pure white elephant
his son to the carpenters, in recognition of the service they did
him in healing his foot.” Having said thus about Venerable
Sàriputta, he said, with reference to Venerable Ràdha, “Monks,
when a fault is pointed out to a monk, he ought to be amenable
to discipline like Ràdha and when he is admonished, he should
not take offence.”
vajjadassinaü niggayhavàdiü mēdhàviü yaü

nidhãnaü pavattàraü iva passē tàdisaü paõóitaü
bhajē tàdisaü bhajamànassa seyyō hōti pàpiyō na
vajjadassinaü: who indicates errors; niggayhavàdiü: who

admonishes but constructively; mēdhàviü: wise; yaü:
who; nidhãnaü pavattàraü iva: like a treasure-revealer;
passē: discovers; tàdisaü: such; paõóitaü: a wise person;
bhajē: one should associate; tàdisaü: such a person;
bhajamànassa: to an individual who associates; seyyō:
good; hōti: will happen; pàpiyō: evil; na: will not happen
If one discovers a wise person who points one’s errors and

sternly corrects one, he should be looked upon as a benign re-
vealer of a treasure. His company should be sought. Such asso-
ciation would make better persons of men.
281
Commentary
vajjadassinaü niggayhavàdiü: one who picks out faults; one who re-
proves. These two qualities are offered as the characteristics of a per-
son who criticizes constructively. There are those who point out faults
and reprove, with the intention of insulting a person. But in this stanza
the constructive critics are meant. They of course highlight faults and
reprove, but their intention is different. They go about these activities
like ‘revealers of treasures.’ Who could describe a ‘treasure-revealer’
as a person who insults? That kind of guide will enable the learner to
realize for himself the inner personality treasures he possesses, and
will make him an adept in proper conduct, so that he can progress satis-
factorily along the path to realization.
282
The Virtuous Cherish Good Advice
6 (2) The Story of Venerables Assaji and Punabbasuka (Verse 77)

verse, with reference to Venerables Assaji and Punabbasuka.
These monks, we are told, were two pupils of the chief disci-
ples, but in spite of that fact were shameless and wicked. While
they were in residence at Kãtàgiri with their retinues of many
monks, they planted and caused to be planted flowering trees
and were guilty of all manner of misconduct besides. They vio-
lated homes and procured thence the monastic requisites on
which they lived. They rendered the monastery uninhabitable
for the amiable monks.
Hearing of their doings, the Buddha was determined to expel
them from the Sangha. For this purpose he summoned the two
chief disciples, together with their retinues, and said to them,
“Expel those who will not obey your commands, but admonish
and instruct those who will obey. He who admonishes and in-
structs is hated by those that lack wisdom, but is loved and
cherished by the wise.” And joining the connection and in-
structed them in the Dhamma.
Sàriputta and Moggallàna went there and admonished and in-
structed those monks. Some of them received the admonitions
of the Venerables and corrected their behaviour, others re-
turned to the house-life while still others were expelled from
the Sangha.

ōvadeyya anusàseyya asabbhà ca nivàrayē
sō hi sataü piyō hōti asataü appiyō hōti
283
ōvadeyya: (if a good friend) reproaches; anusàseyya:
warns; asabbhà ca: from anti-social actions; nivàrayē:
safeguards; sō hi: that good friend; sataü: for the virtuous;
piyō hōti: is appealing; asataü: to evil people; appiyō hōti:
is repulsive
The wise and good person who reproaches and warns, and pre-
vents a person from getting into anti-social behaviour, is liked
by virtuous individuals – and disliked by those who are evil.
Commentary
ōvadeyya, anusàseyya: Reproaches and warns. In some commentar-
ies, the distinction between ōvàda and anusàsanà is carefully estab-
lished. ‘Reproach’ (ōvàda) is described as telling a person about what
is good and what is bad, in terms of what has already been done. Tell-
ing a person about what is likely to ensue, if one did either this or that,
in the future, is referred to as “anusàsanà” (warning). ‘Reproach’
(ōvàda) is made when one is physically present before the reproacher.
But, if the two persons are not physically present together, and one’s
communications are conveyed to the other, that is described as ‘warn-
ing’ (anusàsanà). Again, telling once only is ‘ōvàda’ (reproach). Re-
peated telling is “anusàsanà (warning).
asabbhà ca nivàrayē: prevents one from resorting to anti-social action:

makes him abstain from anti-social actions. It is abstinence from the
wrong actions: killing, stealing and sexual misconduct. It inculcates
compassion to all living beings; the taking only of things that are
given; and living a pure and chaste life. By such moral conduct one
gives others fearlessness, security and peace. All morality, or the good
life, is founded on love and compassion, mettà and karunà. A person
without these two salient qualities cannot be called a man of morals.
Verbal and physical acts not tinged with love and compassion cannot
be regarded as good and wholesome. Surely, one cannot kill, steal and
so forth with thoughts of love and a good conscience, but it can be done
only when one is driven by thoughts of cruelty, greed and ignorance.
284
It is necessary to cultivate a certain measure of mental discipline, be-
cause the untamed mind always finds excuses to commit evil in word
or deed. ‘When the thought is unguarded, bodily action also is un-
guarded; so are speech and mental action’.
Conduct builds character. No one can bestow the gift of a good charac-
ter on another. Each one has to build it up by thought, reflection, care,
effort, mindfulness and introspection. Just as in the mastery of an art
one has to labour hard, so to master the art of noble conduct on which a
good and strong character depends, one must be diligent and on the
alert.
In the training of character the first thing necessary is to practice self
control. If, instead, a man gives himself up to sense pleasures, his good
social conduct and character will fall away – on this all teachers of reli-
gion and psychology agree. Those who are intoxicated with pleasures
and are driven by the urge to enjoy themselves, cannot be properly ed-
ucated until they have learned to admit their faults.
Regarding high moral conduct the Buddha advised thus:
“Evil can be abandoned. If it were not possible to give up evil, I would
not say so. Since it can be done, I say unto you: ‘Give up evil.’”
The Buddha continues,
“Good can be cultivated. If it were not possible to cultivate good, I
would not say so. Since it can be done, I say unto you: ‘Cultivate the
good.’”
This is the kind of guidance that a good advisor should provide to
make a person abstain from unacceptable, immoral and anti-social (as-
abbhà) behaviour.
285
In The Company Of The Virtuous
6 (3) The Story of Venerable Channa (Verse 78)

verse, with reference to Venerable Channa.
Channa was the attendant who accompanied Prince Siddhattha
when he renounced the world and left the palace on horseback.
When the prince attained Buddhahood, Channa also became a
monk. As a monk, he was very arrogant and overbearing be-
cause of his close connection with the Buddha. Channa used to
say, “I came along with my master when he left the palace for
the forest. At that time, I was the only companion of my master
and there was no one else. But now, Sàriputta and Moggallàna
are saying, ‘We are the chief disciples,’ and are strutting about
the place.”
When the Buddha sent for him and admonished him for his be-
haviour, he kept silent but continued to abuse and taunt the two
chief disciples. Thus the Buddha sent for him and admonished
him three times; still, he did not change. And again, the
Buddha sent for Channa and said, “Channa, these two noble
monks are good friends to you; you should associate with them
and be on good terms with them.”
In spite of repeated admonitions and advice given by the
Buddha, Channa did as he pleased and continued to scold and
abuse the monks. The Buddha, knowing this, said that Channa
would not change during the Buddha’s lifetime but after his de-
mise (parinibbàna) Channa would surely change. On the eve
of his parinibbàna, the Buddha called Venerable ânanda to his
bedside and instructed him to impose the brahma-punishment
(Brahmadanóa) to Channa; i.e., for the monks to simply ignore
286
him and to have nothing to do with him. After the parinibbàna
of the Buddha, Channa learning about the punishment from
monks, felt a deep and bitter remorse for having done wrong
and he fainted three times. Then he owned up his guilt to the
monks and asked for pardon. From that moment, he changed
his ways and outlook. He also obeyed their instructions in his
meditation practice and soon attained arahatship.

pàpakē mittē na bhajē. purisàdhamē na bhajē.
kalàynē mittē bhajētha. purisuttamē bhajētha
pàpakē mittē: bad friends; na bhajē: do not associate; pur-

isàdhamē: wicked evil people; na bhajē: do not keep com-
pany with; kalàynē mittē: worthy friends; bhajētha:
associate; purisuttamē: noble superior people; bhajētha:
keep company with
Do not associate with people who have evil ways. Avoid the
company of wicked, evil people who are mean and bad. Asso-
ciate with worthy friends. Keep the company of noble persons
who are superior in quality and virtue and who will be able to
elevate you.
Commentary
Mitta: friend. In Buddhist literature the concept of friend is extensively
analysed. In the commentary seven types of friends are indicated. They
are:
(1) pàõa sakhà: those who are friendly only at drinking bars;
(2) sammiya sammiyo: those who are friendly only when you meet
them; (3) atthēsu jàtēsu: those who are friendly only when there is
some task at hand; (4) upakàraka: those friends who are really friends
287
in need; (5) samàna sukha dukkha: those who are always with you at
all times whether you are ill or well; (6) atthakkàyã: those good friends
who lead you along the path to progress, dissuading one from evil;
(7) anukampaka: they are good friends who are unhappy when you are
in misery but are very happy when you are all right. He prevents others
when they find fault with you and praises those who praise you. A
good friend is a ‘kalyàõa mitta’ (benign friend). Pàpa mitta (malign
friend) is one who leads you to evil.
In Sigàlōvàda Sutta (advice to Householder Sigàla) eight (8) types of
friends are described. Of these four (4) are good friends. They are
(1) Upakàraka mitta – a friend who helps you in need; (2) Samàna
Sukha Dukkha mitta – a friend who is ready even to give his life for
you; (3) Atthakkhàyã mitta – a friend who protects you against evil;
(4) Anukampaka mitta – a friend who is happy when you make
progress and praises those who speak well of you. There are four
(4) bad friends too. They are (1) A¤¤adatthuhara – a friend who is keen
to profit from you; (2) Vacãparama – a friend who helps only in words
(3) Anuppiyabhàõã – a friend who approves both the good things and
the bad things you do (4) Apàya Sahàya – a friend who leads you to
such evil acts as taking intoxicating drinks.
288
Living Happily In The Dhamma
6 (4) The Story of Venerable Mahàkappina (Verse 79)

verse, with reference to Venerable Mahàkappina.
Mahàkappina was king of Kukkutavati. He had a queen named
Anōjà; he also had one thousand ministers to help him rule the
country. One day, the king accompanied by his ministers, was
out in the park. There, they met some merchants from Sàvatthi.
On learning about the Triple Gem from these merchants the
king and his ministers immediately set out for Sàvatthi.
On that day, when the Buddha surveyed the world with his su-
pernormal power, he saw in his vision, Mahàkappina and his
ministers coming towards Sàvatthi. He also knew that they
were due for arahatship. The Buddha went to a place one hun-
dred and twenty yōjanas (leagues) away from Sàvatthi to meet
them. There, he waited for them under a banyan tree on the
bank of the Candabhàga River. King Mahàkappina and his
ministers came to the place where the Buddha was waiting for
them. When they saw the Buddha, with six-coloured rays radi-
ating from his body, they approached the Buddha and paid
homage to him. The Buddha then delivered a discourse to
them. After listening to the discourse the king and all his min-
isters attained sōtàpatti fruition, and they asked the Buddha to
permit them to join the Sangha. The Buddha, reflecting on their
past and finding that they had made offerings of yellow robes
in a past existence said to them, “ E hi monk” (which means
“Come here monk”), and they all became monks.
Meanwhile, Queen Anōjà, learning about the king’s departure
for Sàvatthi, sent for the wives of the one thousand ministers,
289
and together with them followed the king’s trail. They too
came to the place where the Buddha was and seeing the
Buddha with a halo of six colours, paid homage to him. All this
time, the Buddha by exercising his supernormal power had
made the king and his ministers invisible so that their wives did
not see them. The queen therefore enquired where the king and
his ministers were. The Buddha told the queen and her party to
wait for a while and that the king would soon come with his
ministers. The Buddha then delivered another discourse at the
end of which the king and his ministers attained arahatship and
the queen and the wives of the ministers attained sōtàpatti frui-
tion. At that instant, the queen and her party saw the newly ad-
mitted monks and recognized them as their former husbands.
The ladies also asked permission from the Buddha to enter the
Sangha, so they were directed to go ahead to Sàvatthi. There
they entered the Sangha and very soon they also attained ara-
hatship. The Buddha then returned to the Jētavana Monastery
accompanied by one thousand monks.
At the Jētavana Monastery, Monk Mahàkappina while resting

during the night or during the day would often say, “Oh, what
happiness!” (“Ahō Sukham!”). The monks, hearing him saying
this so many times a day, told the Buddha about it. To them the
Buddha replied, “My son Kappina, having had the taste of the
Dhamma, lives happily with a serene mind; he is saying these
words of exultation repeatedly with reference to Nibbàna.
dhammapãti vippasannēna cētasà sukhaü sēti.

paõóitō ariyappavēditē dhammē sadà ramati
dhammapãti: those who truly delight in “the Teaching”;

290
vippasannēna cētasà: with clarity of mind; sukhaü sēti:
live happily; paõóitō: the wise person; ariyappavēditē:
experienced by the “Sublime Ones”; dhammē: in the real-
ity; sadà ramati: always takes delight
One who delights in “The Teaching” lives happily with a pure
mind. The experience of the “Sublime Ones” (ariyà) the wise
always enjoy.
Commentary
dhammapãti sukhaü sēti: he who imbibes the essence of Dhamma
lives happily. What is meant here is that those who follow the teaching
of the Buddha and follow it in practical terms will live happily. The ex-
pression pãti implies drinking. But the drinking meant here is absorbing
the Teaching into one’s life.
Ariya: which means ‘one who is far removed from passions’, was orig-
inally a racial term. In Buddhism it indicates nobility of character, and
is invariably applied to the Buddhas and the Arahants.
291
The Wise Control Themselves
6 (5) The Story of Novice Monk Paõóita (Verse 80)

verse, with reference to the novice monk Paõóita.
Paõóita was a young son of a rich man of Sàvatthi. He became

a novice monk at the age of seven. On the eighth day after be-
coming a novice monk, as he was following Venerable
Sàriputta on an alms-round, he saw some farmers channeling
water into their fields and asked the Venerable, “Can water
which has no consciousness be guided to wherever one
wishes?” The Venerable replied, “Yes, it can be guided to
wherever one wishes.” As they continued on their way, the
novice monk next saw some fletchers heating their arrows with
fire and straightening them. Further on, he came across some
carpenters cutting, sawing and planing timber to make it into
things like cart-wheels. Then he pondered, “If water which is
without consciousness can be guided to wherever one desires,
if a crooked bamboo which is without consciousness can be
straightened, and if timber which is without consciousness can
be made into useful things, why should I, having conscious-
ness, be unable to tame my mind and practice tranquillity and
insight meditation?”
Then and there he asked permission from the Venerable and re-
turned to his own room in the monastery. There he ardently
and diligently practiced meditation, contemplating the body.
Sakka and the dēvas also helped him in his meditation by keep-
ing the monastery and its precincts very quiet and still. Before
the noon meal novice monk Paõóita attained anàgàmi fruition.
292
At that time Venerable Sàriputta was bringing food to the nov-
ice monk. The Buddha saw with his supernormal power that
novice monk Paõóita had attained anàgàmi fruition and also
that if he continued to practice meditation he would soon attain
arahatship. So the Buddha decided to stop Sàriputta from en-
tering the room, where the novice monk was. The Buddha went
to the door and kept Sàriputta engaged by putting some ques-
tions to him. While the conversation was taking place, the nov-
ice monk attained arahatship. Thus, the novice monk attained
arahatship on the eighth day after becoming a novice.
In this connection, the Buddha said to the monks of the monas-

tery. “When one is earnestly practicing the Dhamma, even
Sakka and the dēvas give protection and keep guard; I myself
have kept Venerable Sàriputta engaged at the door so that nov-
ice monk Pandita should not be disturbed. The novice monk,
having seen the farmers irrigating their fields, the fletchers
straightening their arrows, and carpenters making cart-wheels
and other things, tames his mind and practises the Dhamma; he
has now become an arahat.”
nettikà hi udakaü nayanti usukàrà tējanaü namayanti tac-

chakà dàruü namayanti paõóità attànaü damayanti
nettikà: irrigators; hi: certainly; udakaü: water; nayanti:

lead (to whatever place they like); usukàrà: fletchers;
tējanaü: arrow-shafts; namayanti: shape and bend; tac-
chakà: carpenters; dàruü: wood; namayanti: shape and
form; paõóità: the wise ones; attànaü: their own minds
(themselves); damayanti: tame and restrain
293
The irrigator who manages water is skilled in directing water to
whatever place he wants. The fletcher skillfully shapes a very
straight arrow shaft out of a piece of wood by working skill-
fully on it. The carpenter selects a block of wood and con-
structs whatever he wants out of it, depending on his need. In
the same way, the wise persons work upon their mind, restrain-
ing it the way they desire.
Commentary
nettikà, usukàrà, tacchakà: the irrigators, the arrow-makers, the car-
penters. In this stanza, a whole series of experts is noted. They are all
skilled in various activities. All these three categories of craftsmen
control and tame inanimate things: one leads water to wherever he
pleases; the fletcher shapes the stick into a fast-flying arrow and the
carpenter forms whatever timber he likes into objects he wants made.
But the truth-seeker shapes his own mind, which is much more diffi-
cult than the above three.
294
The Wise Are Steadfast
6 (6) The Story of Venerable Lakunñaka Bhaddiya (Verse 81)

verse, with reference to Venerable Bhaddiya.
Bhaddiya was one of the monks staying at the Jētavana Monas-
tery. Because of his short stature he was known as Lakunñaka
(the dwarf) to other monks. Lakunñaka Bhaddiya was very
good natured; even young monks would often tease him by
pulling his nose or his ear, or by patting him on his head. Very
often they would jokingly say, “Uncle, how are you? Are you
happy or are you bored with your life here as a monk?”
Lakunñaka Bhaddiya never retaliated in anger, or abused them;
in fact, even in his heart he did not get angry with them.
When told about the patience of Lakunñaka Bhaddiya, the
Buddha said, “An arahat never loses his temper, he has no de-
sire to speak harshly or to think ill of others. He is like a moun-
tain of solid rock; as a solid rock is unshaken, so also, an arahat
is unperturbed by scorn or by praise.”

yathà ēkaghano sēlō vàtēna na samãrati
ēvaü paõóità nindà pasaüsàsu
yathà: just like; ēkaghano: a solid; sēlō: rock; vàtēna: by

the wind; na samãrati: is not shaken; ēvaü: in the same
way; paõóità: the wise ones; nindà pasaüsàsu: both in
praise and blame; na sami¤janti: remain unmoved
The wise remain unmoved and unruffled both by praise and
humiliation. The wise remain unshaken under all vicissitudes
295
of life, like the solid rock that withstands the buffetings of
wind, unmoved.
Commentary
nindà pasaüsàsu: both in praise and blame. The ordinary people tend
to be shaken by the changing vicissitudes of life. When something goes
wrong, they are depressed. When things go well, they are elated. But,
the wise are unshaken, whatever the fortune they face. It is said that the
people in general face eight kinds of vicissitudes. They are described in
Pàli:
Làbhō alàbhō, ayasō, yasōca,

(Gain, loss, neglect and attention
Nindà, pasansà, sukhaü, ca dukkham
Insult, praise, pleasure and pain
Etē aniccà manujēsu dhammà
These unstable human experiences
Asassatã viparinama dhammà
Are transient changing vicissitudes of life.)
There are eight kinds of fortune, good and bad, that affect people:
(1) Làbha: gain; (2) Alàbha: loss; (3) Ayasō: neglect; (4) Yasō atten-
tion; (5) Nindà: humiliation; (6) Pasaüsà: praise; (7) Sukha: pleasure;
and (8) Dukkha: pain.
These eight are described as the eight vicissitudes of life (aññha lōka
dhamma). The ordinary masses are shaken by these vicissitudes. But
the wise remain unshaken by them. The Wise Ones are aware of the
changing nature of the world; in response, they remain unmoved by it.
In this stanza, this mental stability is compared to the stability of the
rock that remains unshaken by the wind. The awareness of the wise
ones and their unshaken mind, in the face of such vicissitudes, are
summed up this way:
296
Etēva ¤atvà satimà sumēdhō
(Knowing this, the mind of sage
Avekkhatã viparinàma dhammà
Closely observes the changing experience
Iññhassa dhammà na mathenti cittaü.
His mind not lured by pleasing experience
Aniññhatō na patighàtamēti
What is not pleasing, he does not hate.)
(The wise person considers these vicissitudes carefully and notes that
they are subject to fluctuation. His mind is not shaken by good fortune.
Nor is he depressed by misfortune.) It is this recognition of imperma-
nence that helps him preserve his calm.
Special Note on Arahat Lakunñaka Bhaddiya: Though diminutive in
stature he had a melodious voice. Among the eight Mahà Arahats, his
voice was pre-eminent. Of all gifts, gift of speech is the most precious.
His superb voice came next to the Buddha’s, which is compared to the
singing of the bird called Kuravãka (the Indian nightingale) of the
Himàlayas, the king of the birds with a sweet voice. His short stature,
from which the name Lakunñaka came, was the result of a past kamma.
Arahat Lakunñaka Bhaddiya’s voice was deeply prized. In the Bhad-
diya Sutta, the Buddha praised him saying that he, though hump-
backed and unsightly, was highly gifted and his character was most
lofty. Buddha declared that Lakunñaka Bhaddiya was pre-eminent in
the Sangha, for his voice.
His voice was vibrating with music,

Bringing men to dhamma’s fold,
Curing minds by the physic,
Though he was puny to behold.
The Wise Are Happy
6 (7) The Story of Kànamàtà (Verse 82)

verse, with reference to the mother of Kàna (Kànamàtà).
Kànamàtà was a devoted lay disciple of the Buddha. Her

daughter Kàna was married to a man from another village. As
Kàna had been on a visit to her mother for some time, her hus-
band sent a message for her to come home. Her mother told her
to wait for one more day as she wanted her to take some sweet-
meats for her husband. The next day, Kànamàtà made some
sweet-meats, but when four monks stood at her door for alms
she offered some to them. The four monks told other monks
about the sweetmeats from Kànamàtà’s house and they also
came to stand at her door. Kànamàtà, as a devotee of the
Buddha and his disciples, offered her sweetmeats to the monks
as they came in, one after another. The result was that in the
end there was none left for Kàna and she did not go home on
that day. The same thing happened on the next two days; her
mother made some sweetmeats, the monks stood at her door,
she offered her sweetmeats to the monks, there was nothing
left for her daughter to take home, and her daughter did not go
home. On the third day, for the third time, her husband sent her
a message, which was also an ultimatum stating that if she
failed to come home the next day, he would take another wife.
But on the next day also, Kàna was unable to go home because
her mother offered all her sweetmeats to the monks. Kàna’s
husband then took another wife and Kàna became very bitter
towards the monks. She used to abuse all monks so much so
that the monks kept away from the house of Kànamàtà.
298
The Buddha heard about Kàna and went to the house of
Kànamàtà; there she offered him some rice gruel. After the
meal, the Buddha sent for Kàna and asked her, “Did my monks
take what was given them or what was not given them?” Kàna
answered that the monks had taken only what was given them,
and then added, “They were not in the wrong; only I was in the
wrong.” Thus, she owned up her fault and she also paid hom-
age to the Buddha. The Buddha then gave a discourse. At the
end of the discourse, Kàna attained sōtàpatti fruition.
On the way back to the monastery, the Buddha met King

Pasãnadi of Kōsala. On being told about Kàna and her bitter at-
titude towards the monks, King Pasēnadi asked the Buddha
whether he had been able to teach her the dhamma and make
her see the truth (dhamma). The Buddha replied, “Yes, I have
taught her the dhamma, and I have also made her rich in her
next existence.” Then the king promised the Buddha that he
would make Kàna rich even in this existence. The king then
sent his men with a palanquin to fetch Kàna. When she arrived,
the king announced to his ministers, “Whoever can keep my
daughter Kàna in comfort may take her.” One of the ministers
volunteered to adopt Kàna as his daughter, gave her all his
wealth, and said to her, “You may give in charity as much as
you like.” Every day, Kàna made offerings to the monks at the
four city-gates. When told about Kàna giving generously in
charity, the Buddha said, “Monks, the mind of Kàna which was
muddled was made clear and calm by my words.”
yathà api gambhãrō rahadō vippasannō anàvilō

ēvaü paõóità dhammàni sutvàna vippasãdanti
299
yathà api: just as; gambhãrō: the deep; rahadō: ocean; vip-
pasannō: is very clear; anàvilō: and is not turbulent; ēvaü:
in the same way; paõóità: the wise ones; dhammàni: the
Teaching; sutvàna: having heard; vippasãdanti: become
purified mentally
The exceedingly deep oceans are tranquil, calm and are not ag-
itated. In the same way those wise ones who listen to the words
of the Buddha acquire deep awareness and are extremely calm
and tranquil.
Commentary
rahadō gambhãrō: the deep ocean. In this stanza, the purity of mind
experienced by those who have heard the word of the Buddha, is de-
clared to be similar to the clarity of the water of the deep oceans. The
ordinary masses who have not had the advantage of listening to the
word of the Buddha are impure in mind, agitated and troubled.
300
The Wise Are Tranquil
6 (8) The Story of the Five Hundred Monks (Verse 83)

verse, with reference to a group of monks.
At the request of a Bràhmin from Vēra¤jà, the Buddha was, on
one occasions, staying at Vēra¤jà with a group of monks.
While they were at Vēra¤jà, the bràhmin failed to look after
them. The people of Vēra¤jà, who were then facing a famine,
could offer very little to the monks when they went on their
alms-round. In spite of all these hardships, the monks were not
disheartened; they were quite contented with the small amount
of shrivelled grain which the horse-traders offered them daily.
At the end of the vassa (rainy season), after informing the bràh-
min from Vēra¤jà, the Buddha returned to the Jētavana Monas-
tery, accompanied by the monks. The people of Sàvatthi wel-
comed them back with choice food of all kinds.
A group of people living with the monks, eating whatever was
left over by the monks, ate greedily like true gluttons and went
to sleep after their meals. On waking up, they were shouting,
singing and dancing, thus making themselves a great nuisance.
When the Buddha came in the evening to the congregation of
monks, they reported to him about the behaviour of those un-
ruly persons, and said, “These people living on the left-overs
were quite decent and well-behaved when all of us were facing
hardship and famine in Vēra¤jà. Now that they have enough
good food they are going about shouting, singing and dancing,
and thus make themselves a great nuisance. The monks, how-
ever, behave themselves here just as they were in Vēra¤jà”.
To them the Buddha replied, “It is in the nature of the foolish
to be full of sorrow and feel depressed when things go wrong,
301
and to be full of gladness and feel elated when things go well.
The wise, however, can withstand the ups and downs of life.”

sappurisà vē sabbattha cajanti santō kàmakàmà na lapay-
anti sukhēna phuññhà athavà dukhēna paõóità uccàvacaü
na dassayanti
sappurisà: noble ones; vē sabbattha: certainly in all things;
cajanti: are non-attached; santō: the noble ones;
kàmakàmà: desiring sensual things; na lapayanti: do not
talk; sukhēna: by happiness; phuññhà: touched; athavà: or
else; dukhēna: by misery (touched); paõóità: wise ones;
uccàvacaü: a fluctuation; na dassayanti: do not display
The noble and wise persons are not attached to anything what-
soever in the world. The disciplined persons do not talk desir-
ing worldly things, material benefits or sensual delights. What-
ever fortune or ill fortune may touch them, they remain calm,
neither depressed nor elated.
Commentary
sukhēna dukkhēna: the wise remain undisturbed both in pleasure and
in pain. Pleasure and pain are a pair of opposites. They are the most
powerful factors that affect mankind. What can be endured with ease is
sukha (pleasure), what is difficult to bear is dukkha (pain). Ordinary hap-
piness is the gratification of a desire. No sooner the desired thing is gained
then we desire some other kind of pleasure. So insatiate are our selfish
desires. the enjoyment of sensual pleasures is the highest and only happi-
ness to an average person. No doubt there is a momentary happiness in
the anticipation, gratification and recollection of such sensual pleasures,
highly priced by the sensualist, but they are illusory and temporary.
Real happiness is found within, and is not to be defined in terms of
wealth, power, honours or conquests.
302
The Wise Live Correctly
6 (9) The Story of Venerable Dhammika (Verse 84)

verse, with reference to Venerable Dhammika.
Dhammika lived in Sàvatthi with his wife. One day, he told his
pregnant wife that he wished to become a monk; his wife
pleaded with him to wait until after the birth of their child.
When the child was born, he again requested his wife to let him
go; again, she pleaded with him to wait until the child could
walk. Then Dhammika thought to himself, “It will be useless
for me to ask my wife for her approval to join the Sangha; I
shall work for my own liberation.” Having made a firm deci-
sion, he left his house to become a monk. He took a meditation
topic from the Buddha and practiced meditation ardently and
diligently and soon became an arahat.
Some years later, he visited his house in order to teach the
Dhamma to his son and his wife. His son entered the Sangha
and he too attained arahatship. The wife then thought, “Now
that both my husband and my son have left the house, I had
better leave it, too.” With this thought she left the house and
became a nun; eventually, she too attained arahatship.
At the congregation of the monks, the Buddha was told how
Dhammika became a monk and attained arahatship, and how
through him his son and his wife also attained arahatship. To
them the Buddha said, “Monks, a wise man does not wish for
wealth and prosperity by doing evil, whether it is for his own
sake or for the sake of others. He only works for his own liber-
ation from the round of rebirths (saüsàra) by comprehending
the teachings and living according to the dhamma.”
303
attahētu na parassa hētu na puttaü na dhanaü

na raññhaü na icchē Adhammēna attanō samiddhiü
na iccheyya Sō sãlavà pa¤¤avà dhammikō siyà
attahētu: for the sake of one’s self, na: he does not; par-
assa hētu: for the sake of others; na: he does not; na
puttaü: no son; na dhanaü: no wealth; na raññhaü: no
kingdom; icchē: does he wish; attanō samiddhiü: his own
prosperity; adhammēna: unrealistically; na iccheyya: he
does not desire (to gain); sō: such a one; sēlavà: well
behaved; pa¤¤avà: penetrative; dhammikō: realistic; siyà:
becomes
Not for one’s own benefit nor for that of others, does he desire
children, wealth or kingdom. Nor does he desire self-glory.
Thus he is realistic, penetrative and well behaved.
Commentary
This verse gives an appropriate answer to the common question, “Why
did Prince Siddhatta forsake his wife, child, parents and kingdom, if
not for his own benefit.” This verse reminds us that he would not do
the unrealistic thing for his own benefit or for another’s.
It is owing to the right understanding of the nature of the world, its in-
stability, sorrowfulness and impersonality, that he left home. At the
same time, he did not disparage worldly wisdom. He tried to acquire
knowledge even from his servants. Never did he show any desire to
display his knowledge. What he knew was always at the disposal of
others, and that he imparted to them unreservedly. He tried his best to
lead others from darkness to light. What he did was to stop running af-
ter illusions. He started to live realistically; not only for himself, but
also to show an example to others.
304
A Few Reach The Other Shore
Those Who Follow The Dhamma Are Liberated
6 (10) The Story of Dhamma Listeners (Verses 85 & 86)

these verses, with reference to a congregation of people who
had come to listen to a religious discourse in Sàvatthi. On one
occasion, a group of people from Sàvatthi made special offer-
ings to the monks collectively and they arranged for some
monks to deliver discourses throughout the night, in their lo-
cality. Many in the audience could not sit up the whole night
and they returned to their homes early; some sat through the
night, but most of the time they were drowsy and half-asleep.
There were only a few who listened attentively to the dis-
course.
At dawn, when the monks told the Buddha about what hap-
pened the previous night, he replied, “Most people are attached
to this world; only a very few reach the other shore (nibbàna).”

manussēsu yē janà pàragàminō tē appakà athà
itarà ayaü pajà tãraü ēva anudhàvati
manussēsu: of the generality of people; yē janà: those who;

pàragàminō: cross over to the other shore; ti: they; appakà:
(are) only a few; athà: but; itarà: the other; ayaü pajà:
these masses; tãraü ēva: on this shore itself; anudhàvati:
keep running along
Of those who wish to cross over to the other side only a hand-
ful are successful. Those others who are left behind keep run-
305
ning along this shore. Those masses who have not been able to
reach liberation continue to be caught up in Saüsàra.

yē ca khō sammadakkhàtē dhammē dhammànuvattinō
tē janà suduttaraü maccudhēyyaü pàraü ēssanti
yē ca khō: whosoever; sammadakkhàtē: in the well articu-

lated; dhammē: teaching; dhammànuvattinō: who live in
accordance with the Teaching; tē janà: those people; sudut-
taraü: difficult to be crossed; maccudhēyyaü: the realm of
death; pàraü ēssanti: cross over
The realms over which Màra has sway are difficult to cross.
Only those who quite righteously follow the way indicated in
the well-articulated Teachings of the Buddha, will be able to
cross these realms that are so difficult to cross.
Commentary
Dhammē Dhammànuvattinō: the teaching of the Buddha and those
who practice the Teaching. The Buddha expounded his Teaching, ini-
tially, to the Five Ascetics and preached his first sermon – “The Turn-
ing of the Wheel of Truth”. Thus did the Enlightened One proclaim
Dhamma and set in motion the matchless “Wheel of Truth”. With the
proclamation of the Dhamma, for the first time, and with the conver-
sion of the five ascetics, the Deer Park at Isipatana became the birth
place of the Buddha’s Dispensation, and of the Sangha, the community
of monks, the ordained disciples. The Buddha addressed his disciples,
the accomplished ones (arahats), and said: “Released am I, monks,
from all ties whether human or divine. You also are delivered from fet-
ters whether human or divine. Go now and wander for the welfare and
happiness of many, out of compassion for the world, for the gain, wel-
fare and happiness of gods and men. Let not two of you proceed in the
same direction. Proclaim the Dhamma that is excellent in the begin-
306
ning, excellent in the middle, excellent in the end, possessed of the
meaning and the letter both utterly perfect. Proclaim the life of purity,
the holy life consummate and pure. There are beings with little dust in
their eyes who will be lost through not hearing the Dhamma. There are
beings who will understand the Dhamma. I also shall go to Uruvēlà, to
Sēnànigama to teach the Dhamma. Thus did the Buddha commence his
sublime mission which lasted to the end of his life. With his disciples
he walked the highways and byways of Jambudãpa, land of the rose ap-
ple (another name for India), enfolding all within the aura of his
boundless compassion and wisdom. The Buddha made no distinction
of caste, clan or class when communicating the Dhamma. Men and
women from different walks of life – the rich and the poor; the lowliest
and highest; the literate and the illiterate; bràhmins and outcasts,
princes and paupers, saints and criminals – listened to the Buddha, took
refuge in him, and followed him who showed the path to peace and en-
lightenment. The path is open to all. His Dhamma was for all. Caste,
which was a matter of vital importance to the bràhmins of India, was
one of utter indifference to the Buddha, who strongly condemned so
debasing a system. The Buddha freely admitted into the Sangha people
from all castes and classes, when he knew that they were fit to live the
holy life, and some of them later distinguished themselves in the
Sangha. The Buddha was the only contemporary teacher who endeav-
oured to blend in mutual tolerance and concord those who hitherto had
been rent asunder by differences of caste and class. The Buddha also
raised the status of women in India. Generally speaking, during the
time of the Buddha, owing to brahminical influence, women were not
given much recognition. Sometimes they were held in contempt, al-
though there were solitary cases of their showing erudition in matters
of philosophy, and so on. In his magnanimity, the Buddha treated
women with consideration and civility, and pointed out to them, too,
the path to peace, purity and sanctity. The Buddha established the order
of nuns (Bhikkhunã Sàsana) for the first time in history; for never be-
fore this had there been an order where women could lead a celibate
life of renunciation. Women from all walks of life joined the order. The
lives of quite a number of these noble nuns, their strenuous endeavours
to win the goal of freedom, and their paeans of joy at deliverance of mind
are graphically described in the ‘Psalms of the Sisters’ (Thērãgàthà).
307
While journeying from village to village, from town to town, instruct-
ing, enlightening and gladdening the many, the Buddha saw how su-
perstitious folk, steeped in ignorance, slaughtered animals in worship
of their gods. He spoke to them:
Of life, which all can take but none can give,

Life which all creatures love and strive to keep,
Wonderful, dear and pleasant unto each,
Even to the meanest…
The Buddha never encouraged wrangling and animosity. Addressing

the monks he once said: “I quarrel not with the world, monks, it is the
world that quarrels with me. An exponent of the Dhamma quarrels not
with anyone in the world.”
To the Buddha the practice of the Dhamma is of great importance.

Therefore, the Buddhists have to be Dhammànuvatti (those who prac-
tice the Teaching). The practical aspects are the most essential in the
attainment of the spiritual goals indicated by the Buddha’s Dhamma
(Teaching).
There are no short-cuts to real peace and happiness. As the Buddha has
pointed out in many a sermon this is the only path which leads to the
summit of the good life, which goes from lower to higher levels of the
mental realm. It is a gradual training, a training in speech, deed and
thought which brings about true wisdom culminating in full enlighten-
ment and the realization of Nibbàna. It is a path for all, irrespective of
race, class or creed, a path to be cultivated every moment of our wak-
ing life.
The one and only aim of the Buddha in pointing out this Teaching is
stated in these words: “Enlightened is the Buddha, He teaches the
Dhamma for enlightenment; tamed is the Buddha, He teaches the
Dhamma for taming; calmed is the Buddha, He teaches the Dhamma
for calming; crossed over has the Buddha, He teaches the Dhamma for
crossing over; attained to Nibbàna has the Buddha, He teaches the
Dhamma for attainment of Nibbàna.”
308
This being the purpose for which the Buddha teaches the Dhamma, it is
obvious that the aim of the listener or the follower of that path should
also be the same, and not anything else. The aim, for instance, of a
merciful and understanding physician should be to cure the patients
that come to him for treatment, and the patient’s one and only aim, as
we know, is to get himself cured as quickly as possible. That is the
only aim of a sick person.
We should also understand that though there is guidance, warning and

instruction, the actual practice of the Dhamma, the treading of the path,
is left to us. We should proceed with undiminished vigour surmounting
all obstacles and watching our steps along the right Path – the very
path trodden and pointed out by the Buddhas of all ages.
To explain the idea of crossing over, the Buddha used the simile of a
raft: “Using the simile of a raft, monks, I teach the Dhamma designed
for crossing over and not for retaining.”
The Buddha, the compassionate Teacher, is no more, but he has left a

legacy, the sublime Dhamma. The Dhamma is not an invention, but a
discovery. It is an eternal law; it is everywhere with each man and
woman, Buddhist or non-Buddhist, Eastern or Western. The Dhamma
has no labels, it knows no limit of time, space or race. It is for all time.
Each person who lives the Dhamma sees its light, sees and experiences
it himself. It cannot be communicated to another, for it has to be self-
realized.
Kamma: action, correctly speaking denotes the wholesome and un-

wholesome volitions and their concomitant mental factors, causing re-
birth and shaping the destiny of beings. These karmical volitions be-
come manifest as wholesome or unwholesome actions by body, speech
and mind. Thus the Buddhist term kamma by no means signifies the re-
sult of actions, and quite certainly not the fate of man, or perhaps even
of whole nations (the so-called wholesale or mass-karma), which mis-
conceptions have become widely spread in some parts of the world.
Said the Buddha, “Volition, O Monks, is what I call action, for through
volition one performs the action by body, speech or mind. There is
Kamma, O Monks, that ripens in hell. Kamma that ripens in the animal
309
world. Kamma that ripens in the world of men. Kamma that ripens in
the heavenly world. Three-fold, however, is the fruit of kamma: ripen-
ing during the life-time, ripening in the next birth, ripening in later
births.
The three conditions or roots of unwholesome kamma (actions) are:

Greed, Hatred, Delusion; those of wholesome kamma are: Unselfish-
ness, Hatelessness (goodwill), Non-delusion.
“Greed is a condition for the arising of kamma, Hatred is a condition

for the arising of kamma, Delusion is a condition for the arising of
kamma”.
“The unwholesome actions are of three kinds, conditioned by greed, or

hate, or delusion.”
“Killing, stealing, unlawful sexual intercourse, lying, slandering, rude

speech, foolish babble, if practiced, carried on, and frequently culti-
vated, lead to rebirth in hell, or amongst the animals, or amongst the
ghosts.” “He who kills and is cruel goes either to hell or, if reborn as
man, will be short-lived. He who torments others will be afflicted with
disease. The angry one will look ugly, the envious one will be without
influence, the stingy one will be poor, the stubborn one will be of low
descent, the indolent one will be without knowledge. In the contrary
case, man will be reborn in heaven or reborn as man, he will be long-
lived, possessed of beauty, influence, noble descent and knowledge.”
“Owners of their kamma are the beings, heirs of their kamma. The
kamma is the womb from which they are born, their kamma is their
friend, their refuge. Whatever kamma they perform, good or bad,
thereof they will be the heirs.”
Kilēsa: defilements – mind-defiling, unwholesome qualities. “There

are ten defilements, thus called because they are themselves defiled,
and because they defile the mental factors associated with them. They
are: (1) greed; (2) hate; (3) delusion; (4) conceit; (5) speculative views;
(6) skeptical doubt; (7) mental torpor; (8) restlessness; (9) shameless-
ness; (10) lack of moral dread or unconsciousness.
310
Vipàka: karma-result – is any karmically (morally) neutral mental phe-
nomenon (e.g., bodily agreeable or painful feeling, sense-conscious-
ness etc.), which is the result of wholesome or unwholesome volitional
action through body, speech or mind, done either in this or some previ-
ous life. Totally wrong is the belief that, according to Buddhism, eve-
rything is the result of previous action. Never, for example, is any kar-
mically wholesome or unwholesome volitional action (kamma), the
result of former action, being in reality itself kamma.
Karma-produced corporeal things are never called kamma-vipàka, as
this term may be applied only to mental phenomena.
311
Liberation Through Discipline Purify Your
Mind Arahats Are Beyond Worldliness
6 (11) The Story of Five Hundred Visiting Monks (Verses 87, 88 & 89)

these verses, with reference to five hundred visiting monks.
Fifty monks who had passed the rainy season in the kingdom
of Kōsala came to Jētavana at the close of the rainy season for
the purpose of seeing the Buddha; and having paid obeisance
to the Buddha, sat down respectfully on one side. The Buddha,
after listening to the story of their experiences, instructed them
in the Dhamma by reciting the stanzas.
paõóitō yattha vivēkē dåramaü ōkà anōkaü àgamma
kaõhaü dhammaü vippahàya sukkaü bhàvētha
paõóitō: the wise one; yattha vivēkē: in that liberation;
dåramaü: difficult to take interest in; ōkà: from home;
anōkaü àgamma: go to homelessness (the life of the
samana); kaõhaü dhammaü: tainted views; vippahàya:
giving up totally; sukkaü bhàvētha: cultivate purity (con-
ducive to liberation)
The wise person abandons fully and totally those tainted views
and questionable ways of behaviour and moves away from the
known comforts of lay life into the unfamiliar way of life of the
renunciate. He practises virtues conducive to the achievement
of liberation.
aki¤canō paõóitō kàmē hitvà tatrà abhiratiü
iccheyya cittaklēsēhi attànaü pariyōdapeyya
312
aki¤canō: being without possessions (unattached); paõóitō:
the wise person; kàmē hitvà: giving up sensual pleasures;
tatrà: in that (liberation); abhiratiü: interested; iccheyya:
(and) desiring; cittaklēsēhi: from mental defilements;
attànaü pariyōdapeyya: cleanses oneself
He takes interest in liberation. He gives up all preferences for

sensualities. This way, he is without any possessions. The wise
person proceeds to cleanse his mind from those defilements
that blemish the mind.
yēsaü cittaü sambōdhiaõgēsu sammà subhàvitaü

yē anupàdàya àdàna pañinissaggē ratà
jutãmantō tē khãõàsavà lōkē parinibbutà
yēsaü: of those (blemishless ones); cittaü: the mind;

sambōdhiaõgēsu: in the factors conducive to enlighten-
ment; sammà subhàvitaü: well practiced and developed;
yē: they; anupàdàya: without clinging to anything; àdàna
pañinissaggē: in the giving up of grasping; ratà: interested;
jutãmantō: the shining ones; tē khiõàsavà: those who are
bereft of influences; lōkē: in this world; parinibbutà: have
attained Nibbàna.
There are those wise individuals who have practiced extremely

well the factors conducive to the attainment of liberation. They
do not cling to anything emotionally or mentally. They are op-
posed to the tendency to be greedy and grasping. They take de-
light in non-grasping. They, the shining ones, who are totally
bereft of blemishes, have attained liberation in this world itself.
313
Commentary
pariyōdapeyya attànaü cittaklēsēhi paõóitō: the wise one purifies
one’s mind from the defilements that blemish the mind. This is a sum-
ming up of the total process of refining the mind, so that it will be a fit
instrument to explore deathlessness. Of the defilements that blemish
the mind, the foremost are the five-fold hindrances.
Nãvarana: to hinder. In this context, what is meant is preventing be-

haviour that is not conducive to the attainment of spiritual heights.
Those factors that hinder or obstruct one’s progress along the path to
liberation and higher states are described as nãvarana. There are five
kinds of these hindrances. They are: (1) sensual desires, (2) ill-will,
(3) sloth and torpor, (4) restlessness and worry, and (5) doubts.
(1) Sensual desires or attachment to pleasurable sense-objects such as

form, sound, odour, taste, and contact. This is regarded as one of the
Fetters, too, that bind one to saüsàra.
An average person is bound to be tempted by alluring objects of sense.

Lack of self-control results in the inevitable arising of passions. This
hindrance is inhibited by one-pointedness, which is one of the five
characteristics of jhànas. It is attenuated on attaining sakadàgàmi and
is completely eradicated on attaining anàgàmi. Subtle forms of attach-
ment such as råpa ràga and aråpa ràga (attachment to realms of form
and formless realms) are eradicated only on attaining arahatship.
The following six conditions tend to the eradication of sense-desires.

(i) perceiving the loathsomeness of the object, (ii) constant meditation
on loathsomeness, (iii) sense-restraint, (iv) moderation in food, (v)
good friendship, and (vi) profitable talk.
(2) ill-will or aversion. A desirable object leads to attachment, while an

undesirable one leads to aversion. These are the two great fires that
burn the whole world. Aided by ignorance these two produce all suf-
ferings in the world. Ill-will is inhibited by pãti or joy which is one of
the jhàna factors. It is attenuated on attaining sakadàgàmi and is eradi-
cated on attaining anàgàmi.
314
The following six conditions tend to the eradication of ill-will. (i) per-
ceiving the object with thoughts of goodwill, (ii) constant meditation
on loving-kindness (mettà), (iii) thinking that kamma is one’s own, (iv)
adherence to that view, (v) good friendship, and (vi) profitable talk.
(3) Sloth is explained as a morbid state of the mind, and Middha as a

morbid state of the mental states. A stolid mind is as ‘inert as a bat
hanging to a tree, or as molasses cleaving to a stick, or as a lump of
butter too stiff for spreading’. Sloth and torpor should not be under-
stood as bodily drowsiness, because arahats, who have destroyed these
two states, also experience bodily fatigue. These two promote mental
inertness and are opposed to strenuous effort. They are inhibited by the
jhàna factor and are eradicated on attaining arahatship. The following
six conditions tend to the eradication of Sloth and Torpor: (i) reflection
on the object of moderation in food, (ii) changing of bodily postures,
(iii) contemplation on the object of light; (iv) living in the open, (v)
good friendship and (vi) profitable talk.
(4) Mental restlessness or excitement of the mind. It is a mental state

associated with all types of immoral consciousness. As a rule an evil is
done with some excitement or restlessness. Worry is either repentance
over the committed evil or over the unfulfilled good. Repentance over
one’s evil does not exempt one from its inevitable consequences. The
best repentance is the will not to repeat that evil.
Both these hindrances are inhibited by the jhàna factor, sukha or hap-
piness. Restlessness is eradicated on attaining Arahatship, and worry is
eradicated on attaining anàgàmi. The following six conditions tend to
the eradication of these two states: (i) erudition or learning, (ii) ques-
tioning or discussion, (iii) understanding the nature of the vinaya disci-
pline, (iv) association with senior monks, (v) good friendship and (vi)
profitable talk.
5) Doubt or indecision. That which is devoid of the remedy of wisdom.

It is also explained as vexation due to perplexed thinking. Here it is not
used in the sense of doubt with regard to the Buddha etc., for even non-
Buddhists inhibit vicikicchà and gain jhànas. As a fetter vicikicchà is
that doubt about Buddha etc., but as a hindrance it denotes unsteadi-
315
ness in one particular thing that is being done. The commentarial ex-
planation of vicikicchà is the inability to decide anything definitely that
it is so. In other words it is indecision.
This state is inhibited by the jhàna factor – vicàra, sustained applica-
tion. It is eradicated on attaining sōtàpatti.
The following six conditions tend to its eradication: (i) knowledge of
the Dhamma and vinaya, (ii) discussion or questioning, (iii) under-
standing of the nature of the vinaya discipline, (iv) excessive confi-
dence, (v) good friendship, and (vi) profitable talk. [Another comment
on Nibbàna obstacles to the mind, that blind our mental vision.] In the
presence of them we cannot reach neighbourhood-concentration and
full concentration, and are unable to discern clearly the truth. They are:
sensuous desire, ill-will, sloth and torpor, restlessness and scruples,
and skeptical doubt.
In the similes, sensuous desire is compared with water mixed with
manifold colours, ill-will with boiling water, sloth and torpor with wa-
ter covered by mosses, restlessness and scruples with agitated water
whipped by the wind, skeptical doubt with turbid and muddy water.
Just as in such water one cannot perceive one’s own reflexion, so in the
presence of these five mental Hindrances, one cannot clearly discern
one’s own benefit, nor that of others, nor that of both. Regarding the
temporary suspension of the five hindrances on entering the first ab-
sorption, the Sutta text runs as follows:
“He has cast away sensuous desire; he dwells with a heart free
from sensuous desire; from desire he cleanses his heart.
“He has cast away Ill-will; he dwells with a heart free from ill-
will, cherishing love and compassion toward all living beings,
he cleanses his heart from ill-will.
“He has cast away sloth and torpor; he dwells free from sloth
and torpor; loving the light, with watchful mind, with clear
consciousness, he cleanses his mind from sloth and torpor.
“He has cast away restlessness and scruples; dwelling with
mind undisturbed, with heart full of peace, he cleanses his
mind from restlessness and scruples.
316
“He has cast away skeptical doubt; dwelling free from doubt,
full of confidence in the good, he cleanses his heart from
doubt.
“He has put aside these five hindrances, and come to know
these paralysing defilements of the mind. And far from sen-
sual impressions, far from unwholesome things, he enters into
the first absorption etc.”
The overcoming of these five hindrances by the absorptions is, as al-

ready pointed out, a merely temporary suspension, called ‘overcoming
through repression’. They disappear for ever on entering the four su-
permundane paths i.e., skeptical doubt on reaching sōtàpanna-ship;
sensuous desire, ill-will and mental worry on reaching anàgàmi-ship;
sloth, torpor and restlessness on reaching arahat-ship.
sambōdhi angēsu: factors conducive to enlightenment. These are

seven factors that are conducive to enlightenment. They are described
as bhojja¤ga. The truth-seekers attitude towards these seven factors of
enlightenment is given below:
The truth-seeker knows well – ‘I have the enlightenment factor of

mindfulness’, or when it is not present – he knows well that is absent;
he knows well how the arising of the non-arisen enlightenment factor
of mindfulness comes to be and how the fulfillment by meditation of
the arisen enlightenment factor of mindfulness comes to be. When the
enlightenment factor of ‘investigation of reality’ (dhaümavicaya) is
present he knows well – ‘I have the enlightenment factor of investiga-
tion of reality’; when it is not present he knows well that it is absent; he
knows well how the arising of the enlightenment factor of investigation
of reality comes to be and how the fulfillment by meditation of the
arisen enlightenment factor of investigation of reality comes to be.
When the enlightenment factor of Energy (viriya) is present he knows

well – ‘I have the enlightenment factor of energy’, or when it is not
present, he knows well that it is absent; he knows well how the arising
of the non-arisen enlightenment factor of energy comes to be. When
the enlightenment factor of joy (pãti) is present he knows well – ‘I have
317
the enlightenment factor of joy’ or when it is not present he knows well
that it is absent; he knows well how the rising of the non-arising en-
lightenment factor of joy comes to be, and how the fulfillment by med-
itation of the arisen enlightenment factor of joy comes to be.
When the enlightenment factor of tranquility (passaddhi) is present he

knows well – ‘I have the enlightenment factor of tranquility or when it
is not present he knows well that it is absent; he knows well how the
arising of the non-arisen enlightenment factor of tranquility comes to
be, and how the fulfillment by meditation of the arisen enlightenment
factor of tranquility comes to be.
When the enlightenment factor of concentration (samàdhi) is present

he knows well – ‘I have the enlightenment factor of concentration,’ or
when it is not present he knows well that it is absent, he knows well
how the arising of the non-arisen enlightenment factor of concentration
comes to be, and how the fulfillment by meditation of the arisen en-
lightenment factor of concentration comes to be.
When the enlightenment factor of equanimity (upekkhà) is present he

knows well – ‘I have the enlightenment factor of equanimity’, or when
it is not present he knows well that it is absent; he knows well how the
arising of the non-arisen enlightenment factor of equanimity comes to
be, and how the fulfillment by meditation of the arisen enlightenment
factor of equanimity comes to be.
Thus the truth-seeker lives contemplating the Dhammas, clinging to

nothing in this world.
Thus a disciple lives contemplating the dhammas with respect to the

seven factors of enlightenment.
Bojjha¤ga: ‘the seven factors of enlightenment’, are: mindfulness, in-

vestigation of the law, energy, rapture, tranquility, concentration, equa-
nimity. “Because they lead to enlightenment therefore they are called
factors of enlightenment”.
The seven factors are said to be the means of attaining the threefold
wisdom.
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They may be attained by means of the four foundations of mindfulness.
The Buddha said:
(1) “Whenever, O monks, the monk dwells contemplating the body

(kàya), feeling (vēdanà), mind (citta) and mind-objects (dhamma),
strenuous, clearly-conscious, mindful, after subduing worldly greed
and grief, at such a time his mindfulness is present and undisturbed;
and whenever his mindfulness is present and undisturbed, at such a
time he has gained and is developing the Factor of Enlightenment
‘Mindfulness’ (sati-sambojjha¤ga), and thus this factor of enlighten-
ment reaches fullest perfection.
(2) “Whenever, while dwelling with mindfulness, he wisely investi-

gates, examines and thinks over the law at such a time he has gained
and is developing the factor of enlightenment ‘Investigation of the
Law’ (dhaüma-vicaya).
(3) “Whenever, while wisely investigating his energy is firm and un-
shaken at such a time he has gained and is developing the Factor of En-
lightenment’ Energy’ (viriya).
(4) “Whenever in him, while firm in energy, arises supersensuous rap-

ture at such a time he has gained and is developing the factor of en-
lightenment ecstasy (pãti).
(5) “Whenever, while enraptured in mind, his body and his mind be-
come composed at such a time he has gained and is developing the
Factor of Enlightenment tranquility (passaddhi).
(6) “Whenever, while being composed in his body and happy, his mind
becomes concentrated at such a time he has gained and is developing
the Factor of Enlightenment Concentration (samàdhi).
(7) “Whenever he looks with complete indifference on his mind thus

concentrated at such a time he has gained and is developing the Factor
of Enlightenment ‘Equanimity’ (upekkhà).
kanhaü dhammaü: tainted views and practices – those activities and

beliefs that are not conducive to the achievement of liberation.
319
ōkà amōkaü: from the lay life with its known comforts, to the life of
homelessness.
tatràbhiratimiccheyya: takes pleasure in that (which is liberation).
aki¤canō: giving up everything and becoming possessionless.
cittaklēsēhi: defilements that blemish the mind.
àdànapatinissaggē: shunning the tendency to grasp.
lōke parinibbutē: they have attained Liberation in this life (this world)
itself.
parinibbutē: passed into Nibbàna. This expression is associated exclu-
sively with the demise of the Buddha in Buddhist literature, although it
can be used in the instance of any Arahat. It also refers to the attain-
ment of full enlightenment. The Parinibbàna of the Buddha is de-
scribed in detail in Buddhist Scripture. The following is a brief descrip-
tion of the Buddha’s last moment. The Buddha attained to the first
ecstasy (jhàna). Emerging from it, He attained in order to the second,
third, and fourth ecstasies. Emerging from the fourth ecstasy, He at-
tained to “The realm of the infinity of space” (àkàsàna¤càyatana).
Emerging from it He attained to ‘the realm of the infinity of conscious-
ness’ (vi¤¤àna¤càyatana). Emerging from it, He attained to the realm
of nothingness’ (àki¤ca¤¤àyatana). Emerging from it, He attained to
‘the realm of neither perception nor non-perception’ (N’eva sa¤¤à
nàsa¤¤àyatana). Emerging from it, He attained to ‘the cessation of
perceptions and sensations’ (Sa¤¤àvēdayita-Nirōdha).
Then the Buddha, emerging from ‘the cessation of perceptions and
sensations’, attained to ‘the realm of neither perception nor non-per-
ception.’ Emerging from it, He attained to ‘the realm of nothingness.’
Emerging from it He attained to ‘the realm of the infinity of conscious-
ness.’ Emerging from it, He attained to ‘the realm of the infinity of
space.’ Emerging from it, He attained to the fourth ecstasy. Emerging
from it, He attained to the third ecstasy. Emerging from it, He attained
to the second ecstasy. Emerging from it, He attained to the third ec-
stasy. Emerging from it, He attained to the fourth ecstasy. Emerging
from it, and immediately after, the Buddha finally passed away.
320
Chapter 7
Arahanta Vagga
The Saints
Passion’s Fever Gone
7 (1) The Story of the Question Asked by Jãvaka (Verse 90)
While residing at the mango-grove Monastery of Jãvaka, the

Buddha spoke this verse, with reference to the question raised
by Jãvaka to the Buddha.
Now on a certain occasion Dēvadatta joined forces with Ajàta-

sattu, climbed Vulture Peak, and out of the wickedness of his
heart, saying to himself, “I will kill the Buddha,” hurled down
a rock. Two mountain crags caught the rock and splintered it;
but one of the flying pieces struck the foot of the Buddha and
caused blood to flow. The Buddha suffered intense pains and
was removed by the monks to Maddakucchi. Desiring to go on
to Jãvaka’s Mango-grove, the Buddha said to the monks,
“Carry me thither.” So the monks took the Buddha and carried
him to Jivaka’s Mango-grove. When Jãvaka heard the news, he
immediately went to the Buddha and to heal the wound applied
an ointment. Then he bound up the wound and said to the
Buddha, “Venerable, I have a patient in the city. As soon as I
have visited him, I will return. Let this dressing remain exactly
as it is until I return.” So saying, Jãvaka went and treated his
patient. But the gate was closed when he returned, and he was
therefore unable to enter. Thereupon the following thought oc-
curred to him, “I have committed a grievous fault. I applied an
astringent to the foot of the Buddha and bound up his wound,
just as I should have bound up the wound of any other man. It
is now time to remove the bandage. For if the bandage remains
unbound all night long, the Buddha will suffer intense pain.”
At that moment the Buddha addressed the Venerable ânanda,

“ânanda, Jãvaka returned late in the evening and was unable to
322
enter the gate. This was the thought in his mind, ‘Now it is time
to remove the bandage.’ Therefore remove the bandage,
whereupon the scar disappeared like bark from a tree. At early
dawn Jãvaka hastened to the Buddha’s side and asked, “Vener-
able, did you suffer intense pain?” Said the Buddha, ‘Jãvaka,
all suffering is extinguished for the Buddha, even as when he
sat on the Throne of Enlightenment.”

gataddhinō visōkassa sabbadhi vippamuttassa
sabbaganthappahãnassa pariëàhō na vijjati
gataddhinō: those who are at journey’s end; visōkassa: sor-

rowless; sabbadhi: in all things; vippamuttassa: fully
released; sabbaganthappahãnassa: have totally freed them-
selves from all bonds; pariëàhō: anxiety; na vijjati: (in
them) does not occur
They are at the journey’s end – their quest for liberation has
succeeded. They are sorrowless and are totally released in
mind. They have got rid of all knots and no bonds bind them.
In them no anxiety exists.
Commentary
gataddhinō: he who has fully travelled the road, who has gone all the
way – and that person is the arahat. There are two roads that can be
taken by humans. One is the wilderness road. The other is the road
through succeeding cycles of existence – which is saüsàra. The wil-
derness roads are of five types. One is the bandit Wilderness which is
dominated by plundering and murdering bandits. The second is the
wilderness of wild beasts. The ferocious beasts hold sway over it. The
third is the waterless wilderness where there is no water for drinking or
washing. The fourth is the Wilderness of non-human and sub-human
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species. That kind of Wilderness is dominated by devils and demons.
The fifth is the foodless wilderness. There, no edible things are found.
But when the arahats are described as gataddhinō – those who have
travelled the road – what is meant is the road through the cycle of ex-
istence. The arahats have completed their journey through it –
Saüsàra.
sabba ganthappahãnassa: to him who has given up all bonds. Bonds
are four in number. They are: (1) abhijjhà: covetousness: desiring the
possessions of others; (2) vyàpàda: ill-will; hatred, resentment and an-
ger towards others; (3) silabbata-paràmàsa: alienated discipline; (4)
idam saccàbhinivēso: the bias that what I hold is entirely true and all
others are untrue. These four bonds keep a person shackled to recurrent
existence (saüsàra).
Jãvaka: personal physician of the Buddha. The Buddha pronounced
this stanza for Jãvaka. Immediately after his birth Jãvaka was placed in
a casket and was cast away by his mother, a courtesan, on a dust heap
by the road side. Prince Abhaya, a son of King Bimbisàra, who hap-
pened to pass that way, saw the helpless infant surrounded by crows,
and discovering that he was alive (jãvati), caused him to be given to the
care of the nurses. As he was found alive he was named Jãvaka. Being
adopted by a prince, he was called Kōmàrabhacca. Growing up, he be-
came a skilful physician and surgeon. Books state that he made two
successful operations on a millionaire who was suffering from a severe
headache. He used to attend on the Buddha three times a day. When, in
this instance, the Buddha’s foot was wounded by a splinter caused by
the hurling of a rock by Dēvadatta, it was Jãvaka who attended on Him
and healed Him.
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Saints Are Non-Attached
7 (2) The Story of Venerable Mahàkassapa (Verse 91)

verse, with reference to Venerable Mahàkassapa.
On a certain occasion, after keeping residence during the sea-

son of the rains at Ràjagaha, the Buddha made this announce-
ment to the monks, “At the end of a fortnight I will go forth on
a pilgrimage for alms.” But while the monks were scalding
their bowls and dyeing their robes, the Venerable Mahàkassapa
washed his robes. The monks were offended at this and said,
‘Why does the Venerable wash his robes? Within and without
this city dwell a hundred and eighty million people. So many
of these as are not the Venerable’s kinsfolk are his supporters;
and so many as are not his supporters are his kinsfolk. All these
people show honour and reverence to the Venerable by provid-
ing him with the four requisites. If he rejects all their good of-
fices, where will he go? Even were he to go, he would not go
farther than Màpamàda Cave.” (Màpamàda Cave, by the way,
acquired its name in the following way: Whenever the Buddha
reached this cave, he would say to the monks who were to re-
turn, “Now you may return; be not heedless – mà pamajjittha.”
Thus this cave came to be called Màpamàda Cave.)
Likewise the Buddha thought, as he set out on his pilgrimage,

“Within and without this city dwell a hundred and eighty mil-
lion people, and on occasions of public festivals or disasters,
there the monks must go. It is therefore out of the question to
leave the monastery empty. But shall I direct all of them to re-
turn?” Then the following thought occurred to him, “These
people are either kinsfolk or retainers of Mahàkassapa; there-
325
fore, it is Mahàkassapa whom I should direct to return.” Ac-
cordingly he said to the Venerable, “Mahàkassapa, it is out of
the question to leave the monastery empty, for there is need of
monks on occasions of public festivals or disasters; therefore
take your own retinue with you and return.” “Very well, Ven-
erable,” replied the Venerable and taking his own retinue with
him, he returned.
The monks were offended at this and said, “Did you observe,
brethren? Did we not just say, ‘Why is Mahàkassapa washing
his robes? He will not accompany the Buddha.’ Everything has
happened just as we said it would.” When the Buddha heard
the talk of the monks, he turned around, stood still, and said,
“Monks, what is this you are saying?’ “We are talking about
Venerable Mahàkassapa, Venerable,” replied the monks, and
then repeated their conversation word for word. The Buddha
listened to what they had to say and then replied, “Monks, you
say, ‘Mahàkassapa is attached to his households and his requi-
sites.’ As a matter of fact, he turned back because it was his de-
sire to obey my command. For in a previous state of existence
he made an earnest wish and became, like the moon, free from
attachment. He made the earnest wish, ‘May I be able to ap-
proach the households of supporters.’ Mahàkassapa has no at-
tachment for a household or a requisite. Beginning with Mahà-
kassapa, I preached to all a path like that of the moon, the path
of the stock of the elect. My son has no attachment anywhere,
but is like a royal goose which goes down into a lake and
swims and remains there.

satãmantō uyyu¤janti tē nikētē na ramanti tē
pallalaü hitvà haüsà iva ōkamōkaü jahanti
326
satãmantō: those mindful ones; uyyu¤janti: constantly prac-
tice; tē: they; nikētē: in attachment; na ramanti: do not take
interest in; tē pallalaü hitvà iva: like leaving the lake;
haüsà: swans; ōkamōkaü: all settled abodes; jahanti:
leave (give up)
Those mindful ones make the effort to keep their attentiveness
always in trim. They are not at all attached to abodes or settle-
ments. Giving up all places of settled living, they leave like the
swans who fly away free in mind.
Commentary
satãmantō: those who are attentive. Sati is attention, perpetual alert-
ness. Attentiveness, which is introspective attention, is one of the five
spiritual Faculties and Powers, one of the seven factors of enlighten-
ment, and the seventh link of the eight-fold path, and is, in its widest
sense, one of those mental factors inseparably associated with all kam-
mically wholesome and kamma-produced lofty states of mind.
arahants: Arahants wander whithersoever they like without any at-
tachment to any particular place as they are free from the conception of
‘I’ and ‘mine’.
327
Blameless Is The Nature Of Saints
7 (3) The Story of Venerable Bellaññhisãsa (Verse 92)

verse, with reference to Venerable Bellaññhisãsa.
Venerable Bellaññhisãsa, after going on an alms-round in the
village, stopped on the way and took his food there. After the
meal, he continued his round of alms for more food. When he
had collected enough food he returned to the monastery, dried
up the rice and hoarded it. Thus, there was no need for him to
go on an alms-round every day; he then remained in jhàna
(one-pointed) concentration for two or three days. Arising
from jhàna concentration he ate the dried rice he had stored up,
after soaking it in water. Other monks thought ill of the thēra
on this account, and reported to the Buddha about his hoarding
of rice. Since then, the hoarding of food by the monks has been
prohibited.
As for Venerable Bellaññhisãsa, since he stored up rice before
the ruling on hoarding was made and because he did it not out
of greed for food, but only to save time for meditation practice,
the Buddha declared that the thēra was quite innocent and that
he was not to be blamed.

yēsaü sannicayō natthi yē pari¤¤atabhōjanà yassa
su¤¤atō animittō vimokkhō ca gōcarō tēsaü gati àkàsē
sakuntànaü iva durannayà
yēsaü: to those (liberated persons); sannicayō natthi: there

is no amassing; yē: they; pari¤¤atabhōjanà: full of under-
328
standing of the nature of food; yassa: to whom; su¤¤atō:
emptiness; animittō: objectlessness; vimokkhō: freedom of
mind; ca gōcarō: are the field; tēsaü gati: their wherea-
bouts; àkàsē sakuntànaü iva: like the birds in the sky;
durannayà: are difficult to be perceived or known
With full understanding that nature is empty and objectless the
mind is free of craving and leaves no trace of its whereabouts
like the paths of birds in flight.
Commentary
sannicayō natthi: no hoarding. The evolved persons – the saintly indi-
viduals – do not hoard anything. This statement is true in two ways. It
is quite clear that they do not hoard worldly requisites and material
things. They do not also accumulate fresh merit or sin. They do not ac-
cumulate new Kamma. Because of that they do not have a rebirth. An
arahat may commit an act of virtue. He does not accumulate new merit
for that act.
arahat: This stanza dwells on the special qualities of an arahat. Who,
then, are the arahats? They are those who cultivate the path and reach
the highest stage of realization (arahatta), the final liberation from suf-
fering.
Victors like me are they, indeed,
They who have won defilements’ end.
Arahats have given up all attachments, even the subtlest. Therefore, an
arahat’s mind roams only on emptiness, objectlessness and total free-
dom of thought.
The Buddha, however, also made clear to his disciples the difference
between himself and the arahats who were his disciples. They were de-
clared by the Buddha to be his equals as far as the emancipation from
defilements and ultimate deliverance are concerned:
‘The Buddha, O disciples, is an Arahat, a fully Enlightened One. It is
He who proclaims a path not proclaimed before, He is the knower of a
329
path, who understands a path, who is skilled in a path. And now His
disciples are way-farers who follow in His footsteps. That is the dis-
tinction, the specific feature which distinguishes the Buddha, who is an
Arahat; a Fully Enlightened One, from the disciple who is freed by in-
sight.’ Sanskrit arhat ‘the Consummate One’, ‘The Worthy One’: are
titles applied exclusively to the Buddha and the perfected disciples. As
the books reveal, the first application of the term to the Buddha was by
himself. That was when the Buddha was journeying from Gayà to
Bàrànasi to deliver his first sermon to the five ascetics. On the way, not
far from Gayà, the Buddha was met by Upaka, an ascetic, who, struck
by the serene appearance of the Master, inquired: ‘Who is thy teacher?
Whose teaching do you profess?’ Replying in verse, the Buddha said:
‘I, verily, am the Arahat in the world,

A teacher peerless am I…’
He used the word for the second time when addressing the five ascetics
thus: ‘I am an Arahat, a Tathàgata, fully enlightened.’
The word is applied only to those who have fully destroyed the taints.
In this sense, the Buddha was the first Arahat in the world as he him-
self revealed to Upaka.
330
Arahat’s State Cannot Be Traced
7 (4) The Story of Venerable Anuruddha (Verse 93)

verse, with reference to Venerable Anuruddha.
One day, the Venerable, whose robes were worn out, was seek-
ing material on refuse-heaps and in other similar places. Now
in the Venerable’s third previous existence he had a wife who
had been reborn in the World of the Thirty-three as the goddess
Jàlinã. When the goddess saw the Venerable seeking cloths for
robes, she resolved to aid him. So taking three celestial cloths
thirteen cubits long and four cubits wide, and thinking to her-
self, “If I display these cloths in this manner, the Venerable
will not take them,” she went to a certain refuse-heap in front
of the heap where the Venerable was seeking cloths and laid
them down in such a way that only the hems were visible.
Taking the cloths with him, he went his way. On the day he
was to make his robes, the Buddha, accompanied by his retinue
of many monks, went to the monastery and sat down; likewise
the eighty chief Venerables sat down there also. For the pur-
pose of sewing the robes, Venerable Kassapa the Great sat at
the foot, Venerable Sàriputta in the midst, and Venerable
ânanda at the head. The company of monks spun out the
thread, the Buddha threaded the needle, and Venerable Mog-
gallàna went hither and thither supplying whatever else might
be needed.
The goddess entered the village and incited the inhabitants to
give alms, saying, “They are making robes for my noble Ven-
erable Anuruddha. The Buddha, surrounded by the eighty chief
disciples, and accompanied by his retinue of many monks, has
331
gone to the monastery and sat down therein. Take rice-porridge
and other provisions and go to the monastery.” During the
meal Venerable Moggallàna brought large pieces of rose-ap-
ple, but the monks were unable to eat it. Sakka drew a circle
about the place where they were making the robes; the earth
was as if dyed with lac; there was a great heap of food both soft
and hard remaining over and above to the monks who had
eaten.
The monks were offended, and said, “Why should such a quan-
tity of food be provided for so few monks?” When they told
The Buddha, he said, “But, monks, you do not think that this
was brought by any orders of Anuruddha, do you?” “Yes, Ven-
erable; we do.” “Monks, my son Anuruddha does not talk thus.
They that have rid themselves of the corruptions do not spend
their time talking about requisites; nay, these provisions were
produced by the supernatural power of a goddess.”
yassa àsavà parikkhãõà àhàrē ca anissitō yassa su¤¤atō

animittō ca vimokkhō gōcarō tassa padaü àkàsē
sakuntànaü iva durannayaü
yassa: whose; àsavà: taints; parikkhãõà: exhausted (gone);

àhàrē ca: even in food; anissitō: not attached; yassa: to
whom; su¤¤atō: emptiness; animittō ca: and objectless-
ness; vimokkhō gōcarō: liberation are their field; tassa
padaü: their path; àkàsē: in the sky; sakuntànaü iva: like
those of birds; durannayaü: cannot be seen
If one is totally rid of influences, internal or external, that moti-

vate human behaviour, and is not attached even to food, that
332
kind of individual focusses his mind on emptiness, objectless-
ness and freedom of thought. The path of such saints is diffi-
cult to be traced, like the path of birds flying through the sky.
Commentary
àsavà: Usually translated as cankers, fluxes, fluxions, taints, corrup-
tions, intoxicants, biases. We translate this word (d + sava = flowing
in) as influence that motivates behaviour. Four influences are listed in
the Suttas: 1) tendency towards sensual desires (kàmàsava); 2) ten-
dency towards existence (bhavàsava); 3) tendency towards beliefs
(diññhàsava); and 4) tendency towards unawareness (avijjàsava). A list
of three, omitting the tendency towards views is also found in the Sut-
tas. The four-fold division also occurs under the name of ‘floods’ and
‘yokes’.
Through the path of stream-entry, the influence of views is destroyed;
through the path of non-returning, the influence of sense-desire;
through the path of arahatship, the influence of existence and igno-
rance. Buddha shows how to overcome the influences namely through
insight, sense-control, avoidance, wise use of the necessities of life.
Khãnàsava, one whose influences are destroyed, or one who is influ-
ence-free, is a name for the arahat or Holy One. The state of arahatship
is frequently called àsavakkhaya, ‘the destruction of the influences’.
Suttas concluding with the attainment of arahatship by the listeners, of-
ten end with the words “During this utterance, the hearts of the monks
were freed from the influences through clinging no more”.
This term àsava could mean impulse, urge, compulsion, motive or in-
fluence. It is similar to the term tanhà commonly translated as craving.
Tanhà is also of three kinds: thirst for sensual pleasure (kàma tanhà);
thirst for existence (bhava tanhà); and thirst for non-existence (vibhava
tanhà).
333
Gods Adore Arahats
7 (5) The Story of Venerable Mahàkaccàyana (Verse 94)
While residing at the Pubbàràma Monastery, the Buddha spoke

this verse, with reference to Venerable Mahàkaccàyana.
For once upon a time, on the occasion of the terminal festival,
the Buddha sat on the ground floor of the mansion of the
Mother of Migàra, surrounded by a company of eminent lay
disciples. At this time Venerable Kaccàyana resided in the
Avanti country. Now this Venerable, although obliged to come
from a great distance, regularly attended the preaching of the
Dhamma. Therefore, when the Venerables sat down, they al-
ways left a seat for Venerable Kaccàyana.
Sakka the king of gods drew near with his celestial retinue
from the two Worlds of Gods, and honoured the Buddha with
celestial perfumes and garlands. Not seeing Venerable Kaccày-
ana, he thought to himself, ‘Why is my noble Venerable no-
where seen? It would be well if he were to draw near.” At that
very moment the Venerable drew near, and showed himself sit-
ting in his proper seat. When Sakka saw the Venerable, he
grasped him firmly by the ankles and said, “It is indeed well
that my noble Venerable has come; that my noble Venerable
should come, was the very thing I wished for.” So saying, he
rubbed the Venerable’s feet with both hands, honoured him
with perfumes and garlands, and having paid obeisance to him,
stood respectfully on one side.
The monks were offended and said, “Sakka shows respect of
persons in rendering honour. Such honour as this, he has not
rendered to the rest of the Chief Disciples. The moment he saw
Venerable Kaccàyana, he grasped him by the ankles and said,
334
‘It is indeed well that my noble Venerable has come; that my
noble Venerable should come, was the very thing I wished for.’
So saying, he rubbed the Venerable’s feet with both hands,
honoured him with perfumes and garlands, and having paid
obeisance to him, stood respectfully on one side.” The Buddha,
hearing their talk, said, “Monks, those monks who, like my son
Kaccàyana, keep the doors of their senses guarded, are beloved
both by gods and men.”

yassa indriyàni sàrathinà sudantà assà yathà samathaü
gatàni, pahãõamànassa anàsavassa tàdinō tassa dēvà api
pihayanti
yassa: whose; indriyàni: senses; sàrathinà: like by chariot-

eer; sudantà: (are) well tamed; assà yathà: like horses;
samathaü: calmness; gatàni: have reached; pahãõamà-
nassa: judgement given up; anàsavassa: taintless; tàdinō:
mentally stable one; tassa: their (sight); dēvà api: even
gods; pihayanti: (are) pleased by.
Those whose senses are calmed as a horse trained by a horse-
tamer, who have fully given up judgement, who is free of influ-
ences, the sight of those mentally stable ones pleases even the
gods.
Commentary
indriyàni. the senses. “Sense” is a name for the six senses mentioned
in the Suttas. They are: 1) Eye: cakkhu; 2) Ear: sōta; 3) Nose: ghàna;
4) Tongue: jivhà; 5) Body: kàya; 6) Thought: manō.
tàdinō: steady; unaffected by the influences within and without. The
Buddha is steady in four ways because he has ended his wanderings in
335
saüsàra. These are the four ways in which he is steady on that account:
(1) Bhagavà kàmōgham tinnō: The Buddha has crossed the flood of de-
sires. (2) Bhagavà bhavōgham tinnō: the Buddha has crossed the flood
of being; (3) Bhagavà Avijjōgham tinnō: the Buddha has crossed the
flood of unawareness. Due to these and many other reasons the Buddha
is steady, stable (tàdi).
A person’s stability is the emotional stability that comes from not re-
acting to what is seen, heard, smelt, tasted or touched. The reaction be-
gins with the judgement of things as good or bad, pleasant or unpleas-
ant. Guarding the senses (indriya saüvara) prevents the reaction.
When not reacting, the senses are calmed.
336
Arahats Are Noble
7 (6) The Story of Venerable Sàriputta (Verse 95)

verse, with reference to the Chief Disciple Sàriputta and a
young monk.
Once upon a time, at the conclusion of the rains, Venerable

Sàriputta, desiring to go forth on an alms-pilgrimage, took
leave of the Buddha, paid obeisance to him, and departed with
his own retinue. Many other monks took leave of the Venera-
ble. In dismissing the monks the Venerable mentioned the per-
sonal and family name of all of the monks who were known by
personal and family names. A certain monk who was not
known by a personal and family name said, “Oh, that the Ven-
erable would greet me by a personal and family name in dis-
missing me.” But in the great throng of monks the elder did not
notice him. Thereupon the monk said to himself, “He does not
greet me as he does the other monks,” and straightaway con-
ceived a grudge against the Venerable.
Besides that, the hem of the Venerable’s garment brushed

against the monk, and this also served to intensify the hatred
the monk felt towards the Venerable. So, as soon as he knew
that the Venerable had passed beyond the entrance to the mon-
astery, he approached the Buddha and said to him, “Venerable,
Venerable Sàriputta, doubtless thinking to himself, ‘I am your
chief disciple,’ struck me a blow that almost injured my ear.
Having so done, without so much as begging my pardon, he set
out on his alms-pilgrimage.” The Buddha caused the Venera-
ble to be summoned.
337
Venerable Sàriputta came with the rest, saluted the Buddha,
and sat down respectfully on one side. When the Buddha ques-
tioned him about the incident, the elder, instead of saying, “I
did not strike that monk,” recited his own virtues.
As the Venerable recited his own virtues, remorse pervaded the
whole body of the monk who had unjustly slandered him. And
straightaway he fell at the feet of the Buddha, admitted that he
was guilty of slander, and confessed his fault. The Buddha ad-
dressing the Venerable, said, “Sàriputta, pardon this deluded
man, lest his head split into seven pieces.” Thereupon the Ven-
erable crouched before the monk, and extending his clasped
hands in an attitude of reverence, said to him, “Venerable, I
freely pardon this venerable monk. Let this venerable monk
also pardon me if I have in any way offended against him.”
Thereupon the monks said, “Behold, brethren, the surpassing
goodness of the Venerable! He cherishes neither anger nor ha-
tred against this lying, slanderous monk. Instead, he crouches
before him, extends his hands in an attitude of reverence, and
asks his pardon.” When the Buddha heard the talk of the
monks, he said, “Monks, what are you talking about?” When
they told him, he said, “Monks, it is impossible for Sàriputta
and his like to cherish anger or hatred. Sàriputta’s mind is like
the great earth, like a threshold, like a pool of still water.”

subbatō pañhavãsamō nō virujjati indakhãlåpamō tàdi
rahadō iva apetakaddamō tàdinō saüsàrà na bhavanti
subbatō: well conducted; pañhavãsamō like the earth; nō

virujjati: does not stand opposed to anyone; inda-
khãlåpamō: like a fortress tower; tàdi: stable; rahadō iva:
338
like the ocean; apetakaddamō: devoid of mud; tàdinō: sta-
ble one; saüsàrà: (for him) wandering in existence; na
bhavanti: does not happen
The noble Arahats never lose their temper whatsoever is done
to them. They are as firm and unshaken as the gate-pillars that
secure city-gates. They are as lucid and tranquil as the ocean
and the lakes devoid of mud. That kind of noble person ceases
to wander in the round of existence – saüsàra.
Commentary
indakhãla: either a column as firm and high as that of Sakka’s, or the
main tower that stands at the entrance of a fortress, or city. Commenta-
tors state that these indakhãlas are firm posts which are erected either
inside or outside the city as an embellishment. Usually they are made
of bricks or of durable wood and are octagonal in shape. Half of the
post is embedded in the earth, hence the metaphor ‘as firm and steady
as an indakhãla’.
tàdinō: Tàdi is one who has neither attachment to desirable objects nor
aversion to undesirable objects. Nor does he cling to anything. Amidst
the eight worldly conditions – gain and loss, fame and infamy, blame
and praise, happiness and pain – an Arahant remains unperturbed, man-
ifesting neither attachment nor aversion, neither elation nor depression.
339
The Tranquility Of The Saints
7 (7) The Story of a Novice Monk from K o sambi (Verse 96)

verse, with reference to a novice monk, a pupil of Venerable
Tissa from Kōsambi.
A certain youth of respectable family, residing at Kōsambi, re-
tired from the world and became a monk in the religion of the
Buddha. After making his full profession, he was known as
Venerable Kōsambivàsã Tissa. After he had kept residence dur-
ing the season of the rains at Kōsambi, his supporter brought a
set of three robes and offerings of ghee and palm sugar and laid
them at his feet. “Venerable, if it be true that you have no nov-
ice to minister to your needs, my son will become your nov-
ice.” The Venerable graciously accepted the offer. The lay dis-
ciple brought his own son, but seven years old, to the
Venerable, and committed him into the Venerable’s hands,
saying, “Pray receive him into the Sangha, Venerable.” The
Venerable moistened the boy’s hair, taught him how to medi-
tate on the first five of the consistent parts of the body, and re-
ceived him into the Sangha. The instant the razor touched his
hair, he attained arahatship, together with the supernatural fac-
ulties. The Venerable, having received the youth into the
Sangha, remained at Kōsambi for a fortnight. Then, deciding to
visit the Buddha, he directed the novice to take the requisites,
and set out on his journey. On the way he entered a monastery.
The novice obtained lodging for the Venerable and looked af-
ter it for him. While he was thus engaged, it grew dark and he
was therefore unable to provide a lodging for himself. So as-
suming a cross-legged posture near the bed of his preceptor,
the novice spent the night sitting up.
340
The Venerable rose at dawn and said to himself, I must
cause the novice to go out.” So he took a fan which was
placed at the side of the bed, struck the mat of the novice
with the tip of the palm-leaf, and then, tossing the fan into
the air, said, “Novice, go out.” The handle of the fan struck
the novice in the eye and straightaway blinded his eye.
“What did you say, Venerable?” said the novice. “Rise and
go out,” was the reply. The novice, instead of saying, “Ven-
erable, my eye has been blinded,” covered his eye with one
hand and went out. Moreover, when it was time for him to
perform his duties as novice, he did not say, “My eye has
been blinded,” nor did he remain seated, but covering his
eye with one hand and taking a hand-broom in the other
hand, he swept out the privy and the wash-room, after
which, setting out water for washing the face, he swept out
the Venerable’s cell.
When he advanced to present the toothstick to the Venera-

ble, the novice told him the whole story from the beginning.
When the Venerable heard his story, he was deeply moved.
The novice tried to comfort the Venerable but he would not
be comforted. Overcome with remorse he took the novice to
the Buddha. The Buddha asked him, “Monk, is everything
really well?” The Venerable replied, “All is well with me.
But here is a young novice whose good qualities surpass an-
ything I have ever seen.” The Venerable told him the story.
“Venerable, when I asked him to pardon me, he said, ‘You
are not to blame in this matter, and neither am I.’” Said the
Buddha to the Venerable, “Monk, those who have rid them-
selves of the depravities, cherish neither anger nor hatred to-
wards anyone.”
341
sammà a¤¤àya vimuttassa upasantassa tàdinō tassa

manaü santaü hōti vàcà ca santà kammaü ca
sammà: harmonious; a¤¤àya: by “disknowing”; vimut-

tassa: freed; upasantassa: tranquil within; tàdinō: stable
one’s; tassa manaü: mind; santaü hōti: is calm; vàcà ca:
also his speech; kammaü ca: his actions too; santà: (are)
calmed
A noble arahat, who is freed by ‘disknowing’, is calm and un-

shaken by the impact of changing circumstances. His mind is
at peace. His words are peaceful. His actions are peaceful.
Commentary
santà: peaceful. The saintly – the arahat – is truly peaceful. He is
peaceful because he has reached total “disknowing”, or freedom from
knowing, as he has attained that level of calm that is not perturbed.
Since the mind is the fountain of all activity, his words are calm. Since
his mind and words are calm, his actions too are calm. Therefore he is
totally serene in personality. This leads him to the status of total seren-
ity – upasantà (tranquil within). ‘Disknowing’ means that one does not
form opinions about circumstances based on past experience or
present. When one does not, one remains unmoved and one is at peace.
342
Exalted Are The Unblemished

verse, with reference to Venerable Sàriputta.
One day thirty forest-dwellers approached the Buddha, paid
obeisance to him, and sat down. The Buddha, seeing that they
possessed the requisite faculties for attaining arahatship, ad-
dressed Venerable Sàriputta as follows, “Sàriputta, do you be-
lieve that the quality of faith, when it has been developed and
enlarged, is connected with the deathless and terminates in the
deathless?” In this manner the Buddha questioned the Venera-
ble with reference to the five moral qualities.
Said the Venerable, “Venerable, I do not go by faith in the
Buddha in this matter, that the quality of faith, when it has been
developed and enlarged, is connected with the deathless and
terminates in the deathless. But of course, Venerable, those
who have not known the deathless or seen or perceived or real-
ized or grasped the deathless by the power of reason, such per-
sons must of necessity go by the faith of others in this matter;
namely, that the faculty of faith, when it has been developed
and enlarged, is connected with the deathless and terminates in
the deathless.” Thus did the Venerable answer his question.
When the monks heard this, they began a discussion: “Venera-
ble Sàriputta has never really given up false views. Even today
he refused to believe even the supremely Enlightened One.”
When the Buddha heard this, he said, “Monks, why do you say
this? For I asked Sàriputta the following question, ‘Sàriputta,
do you believe that without developing the five moral qualities,
without developing tranquillity and spiritual insight, it is possi-
343
ble for a man to realize the paths and the fruits?’ And he an-
swered me as follows, ‘There is no one who can thus realize
the paths and the fruits.’ Then I asked him, ‘Do you not believe
that there is such a thing as the ripening of the fruit of almsgiv-
ing and good works? Do you not believe in the virtues of the
Buddhas and the rest?’ But as a matter of fact, Sàriputta walks
not by the faith of others, for the reason that he has, in and by
himself, attained states of mind to which the Paths and the
Fruits lead, by the power of spiritual insight induced by ec-
static meditation. Therefore he is not open to censure.”

yō narō assaddhō akata¤¤å ca sandhicchēdō hatàvakàsō
vantàsō ca, sō vē uttamapōrisō
yō narō: a person; assaddhō: not believing false views;

akata¤¤å: aware of nibbàna; ca sandhicchēdō: also having
severed all connections; hatàvakàsō: having destroyed all
the opportunities; vantàsō: having given up all desires; sō:
he; vē: without any doubt; uttamapōrisō: is a noble person
He has no faith in anyone but in himself. He is aware of death-
lessness – the unconditioned. He is a breaker of connections,
because he has severed all his worldly links. He has destroyed
all the opportunities for rebirth. He has given up all desires.
Because of all these he – the arahat – is a truly noble person.
Commentary
assaddhō: non-believer; he so firmly believes his own view and that of
the Buddha he does not need to believe in any other.
akata¤¤å: literally, ‘ungrateful’; but, in this context, ‘aware of the un-
conditioned – that is Nibbàna’.
344
sandhicchēdō: is the term usually given to a burglar, because he breaks
into houses. But, here, it signifies severing all worldly connections.
hatàvakàsō: a person who has given up all opportunities. But, here it is
meant having given up opportunities for rebirth.
Special Note: All the expressions in this stanza can be interpreted as
applying to persons who are not noble, but to depraved persons. But,
the interpretation of those forms to give positive spiritually wholesome
meanings and not negative ones, is quite intriguing. In other words, the
Buddha has, in this stanza, used a set of expressions used in general
parlance to denote people of mean behaviour. But, due to the implica-
tions attributed to them by the Buddha, these depraved terms acquire a
high significance.
345
Dwelling Of The Unblemished Is Alluring
7 (9) The Story of Venerable R evata, (Verse 98)

verse, with reference to Venerable Rēvata of the Acacia (khad-
ira) Forest.
Rēvata was the youngest brother of the Chief Disciple
Sàriputta. He was the only one of the brothers and sisters of
Sàriputta who had not left home for the homeless life. His par-
ents were very anxious to get him married. Rēvata was only
seven years old when his parents arranged a marriage for him
to a young girl. At the wedding reception, he met an old lady
who was one hundred and twenty years old, and he realized
that all beings are subject to ageing and decay. So, he ran away
from the house and went straight to a monastery, where there
were thirty monks. Those monks had been requested earlier by
Venerable Sàriputta to make his brother a novice monk if he
should come to them. Accordingly, he was made a novice
monk and Venerable Sàriputta was informed about it.
Monk Rēvata took a meditation topic from those monks and
left for an acacia forest, thirty yōjanas (leagues) away from the
monastery. At the end of the vassa (rainy season), the novice
monk attained arahatship. Venerable Sàriputta then asked per-
mission from the Buddha to visit his brother, but the Buddha
replied that he himself would go there. So the Buddha accom-
panied by Venerable Sàriputta, Venerable Sãvalã and many
other monks set out to visit Sàmanēra (novice) Rēvata.
The journey was long, the road was rough and the area was un-
inhabited by people; but the dēvas looked to all the needs of the
Buddha and the monks on the way. At an interval of every
346
yōjana (league), a monastery and food were provided, and they
travelled at the rate of a yōjana a day. Rēvata, learning about
the visit of the Buddha, also made arrangements to welcome
him. By supernormal power he created a special monastery for
the Buddha and five hundred monasteries for the other monks,
and made them comfortable throughout their stay there.
On their return journey, they travelled at the same rate as be-
fore, and came to the Pubbàràma Monastery on the eastern end
of Sàvatthi at the end of the month. From there, they went to
the house of Visàkhà, who offered them alms-food. After the
meal, Visàkhà asked the Buddha if the place of Rēvata in the
acacia forest was pleasant.

gàmē và yadi ara¤¤ē và ninnē và yadã thalē và, yattha ara-
hatō viharanti, taü bhåmiü ràmaõeyyakaü
gàmē và: whether in a village; yadi: or else; ara¤¤ē và:

whether in a forest; ninnē và: even in a valley; yadã: or else;
thalē và: whether in a plain; yattha: in whatever place; ara-
hatō: noble ones; viharanti: dwell; taü bhåmiü: that par-
ticular place; ràmaõeyyakaü: is attractive
Whether in the village, in the forest, in a valley or in the plain,
wherever arahats – noble saints – dwell, that place is alluring in
the extreme.
Commentary
arahat: the noble ones; Evolved Ones. They are also described as Ar-
iya-Puggala (Noble Ones). Ariya-Puggala are those who have realized
one of the eight stages of holiness, i.e., the four supermundane Paths
(magga) and the four supermundane Fruitions (phala) of these paths.
347
There are four pairs:– (1) the one realizing the path of stream-winning;
(2) the one realizing the fruition of stream-winning; (3) the one realiz-
ing the path of once-return; (4) the one realizing the fruition of once-re-
turn; (5) the one realizing the path of non-return; (6) the one realizing
the fruition of non-return; (7) the one realizing the path of holiness;
(8) the one realizing the fruition of holiness. Summed up, there are four
noble individuals: the stream-winner, the once-returner, the non-re-
turner, the holy one. In some texts gōtrabhå is listed as the ninth noble
individual. According to the Abhidhamma, supermundane path, or
simply path (magga), is a designation of the moment of entering into
one of the four stages of holiness – Nibbàna being the object – pro-
duced by intuitional insight into the impermanency, misery and imper-
sonality of existence, flashing forth and transforming one’s life and na-
ture. By fruitions are meant those moments of consciousness, which
follow immediately thereafter as the result of the path, and which in cer-
tain circumstances may repeat for innumerable times during life-time.
348
The Passionless Delight In Forests
7 (10) The Story of a Woman (Verse 99)
verse, with reference to a woman of doubtful character. We are
told that a certain monk who lived by his alms-bowl, got a
meditation topic from the Buddha and retired to a dilapidated
pleasure garden for the purpose of meditation. Now a certain
courtesan made an appointment with a man, saying, “I will go
to such and such a place and you meet me there.” The woman
kept the appointment, but the man did not. For some time she
watched in vain the path by which she expected him to come.
Finally, disappointed at his failure to keep his appointment, she
strolled hither and thither and went into the pleasure garden.
There she saw the monk sitting cross-legged. Looking this way
and that, and seeing no one else about, she said to herself,
“Here is a man; I will throw his thoughts into confusion.” So
standing in front of the monk, she took down her undergarment
several times and put it on again, unloosened her hair and
bound it up again, and clapped her hands and laughed. The
Venerable became excited; his whole body, in fact, was suf-
fused with excitement. “What does this mean?” thought he.
The Buddha considered within himself, “A monk obtained a
meditation topic from me and went forth to perform his medi-
tations. How is he getting on?” Seeing that woman, and ob-
serving her evil conduct, and perceiving that her evil conduct
was upsetting the Venerable, still remaining seated in his per-
fumed chamber he spoke as follows, “Monks, there is no de-
light where those abide who seek after their lusts. But where
those abide who are free from passion, that place is full of de-
light.” So saying, he sent forth a radiant image of himself, and
instructing the Venerable in the Dhamma, recited this stanza.
349
yattha janō na ramatã ramaõãyàni ara¤¤àni

vãtaràgà ramissanti tē kàmagavēsinō na
yattha: those places; janō: the worldly masses; na ramatã:

do not take delight in; ramaõãyàni ara¤¤àni: (such)
attractive forests; vãtaràgà: the passionless; ramissanti:
take delight in; tē: those places; kàmagavēsinō: pursuers
of sensual pleasures; na: do not take delight in
Those fascinating forests that do not capture the mind of the

worldly masses and in which they do not take delight are at-
tractive to the passionless ones. The Arahats take delight in the
forests, because they are not pursuers of sensual pleasures.
Commentary
vitaràgō: the passionless one: the arahat. The arahat is essentially a
passionless one. An arahat, literally, a worthy one, is not subject to re-
birth because he does not accumulate fresh Kammic activities. The
seeds of his reproduction have all been destroyed. The arahat realizes
that what was to be accomplished has been done, a heavy burden of
sorrow has finally been relinquished, and all forms of craving and all
shades of ignorance are totally annihilated. The happy pilgrim now
stands on heights more than celestial, far removed from uncontrolled
passions and the defilements of the world, experiencing the unutterable
bliss of Nibbàna. Rebirth can no longer affect him since no more repro-
ductive seeds are formed by fresh kammic activities. An arahat is
called an asēkha, one who does not undergo training, as who has lived
the holy life and has accomplished his object. The other saints from the
sōtàpatti stage to the arahat path stage are called sēkhas because they
still undergo training. Arahats could experience the Nibbànic bliss un-
interruptedly for as long as they liked even in this life. This, in Pàli, is
known as nirōdha-samàpatti.
350
Chapter 8
Sahassa Vagga
Thousands
8 (1) The Story of Tambadàñhika (Verse 100)

verse, with reference to Tambadàñhika, the executioner of
thieves.
Tambadàñhika served the king as an executioner of thieves for

fifty-five years. In old age he could no longer cut off a man’s
head with a single blow. On the day he was retired from office,
he gave orders that sweet milk-porridge should be cooked for
him. And taking with him old clothes and jasmine flowers and
perfumes, he went to the river and bathed. Having so done, he
put on the old clothes, decked himself with garlands, anointed
his limbs, and went home and sat down. They set before him
sweet milk-porridge made with fresh ghee and water for rins-
ing the hands. At that moment Venerable Sàriputta showed
himself at the door of the former executioner’s house. When
the man saw the Venerable, he paid obeisance to him. And es-
corting him into his house, he provided him with a seat, poured
the sweet milk-porridge into his bowl, spread fresh ghee ther-
eon, and standing beside him, began to fan him.
After the meal, the monk taught him the Dhamma, but Tam-
badàñhika could not pay attention, because he was so agitated
as he recollected his past life as an executioner. When the
monk knew this, he decided to ask Tambadàñhika tactfully
whether he killed the thieves because he wished to kill them or
because he was ordered to do so. Tambadàñhika answered that
he was ordered to kill them by the king and that he had no wish
to kill. Then the monk asked, “If that is so, would you be guilty
or not?” Tambadàñhika then concluded that, as he was not re-
352
sponsible for the evil deeds, he was not guilty. He, therefore,
calmed down, and requested the monk to continue his exposi-
tion. As he listened to the Dhamma with proper attention, he
came very close to attaining sōtàpatti magga and reached as far
as anulōma ¤àõa (adaption-to-truth-knowledge). After the dis-
course, Tambadàñhika accompanied Venerable Sàriputta for
some distance and then returned home. On his way home a
cow (actually a demon in the guise of a cow) gored him to
death.
When the Buddha came to the congregation of the monks in
the evening, they informed him about the death of Tam-
badàñhika. When asked where Tambadàñhika was reborn, the
Buddha told them that although Tambadàñhika had committed
evil deeds throughout his life, because he comprehended the
Dhamma after hearing it from Venerable Sàriputta and had al-
ready attained anulōma ¤àõa before he died, he was reborn in
the Tusita dēva world. The monks wondered how such an evil-
doer could have such great benefit after listening to the
Dhamma just once. To them the Buddha said that the length of
a discourse is of no consequence, for one single word of sense
can produce much benefit.

anatthapadasaühità vàcà cē sahassaü api yaü
sutvà upasammati ēkaü atthapadaü seyyō
anatthapadasaühità: full of meaningless and worthless

expressions; vàcà: words; cē: even; sahassaü api: thou-
sands (are not worth); yaü: if; sutvà: by hearing (it);
upasammati: a person is pacified; ēkaü atthapadaü: one
such meaningful word; seyyō: is noble
353
Expressions replete with thousands of words are of no value.
One single meaningful word is more valuable, if hearing it one
is pacified.
Commentary
vàcà anatthapadasaühità: discourse full of useless words. Words that
are not conducive to the attainment of higher spiritual goals are meant
here. In traditional commentaries, descriptions of sky, mountains, for-
ests, villages, cities, settlements, oceans, moon-rise, sun-rise, parks,
water-sports, drinking parties, get-togethers, are considered themes un-
fit to be talked about by aspirants. These are considered futile and as
not being helpful in spiritual pursuits. Thirty-two topics come within
the category of useless discourses. Similarly, topics such as ràjakathà
(matters relating to kings), cōrakathà (matters relating to thieves),
mahàmaccakathà (matters relating to administrators), senà (forces),
bhaya (fears), yuddha (wars) are termed unfit words to be discussed by
those seeking higher spiritual goals.
354
One Useful Verse Is Better Than
A Thousand Useless Verses
8 (2) The Story of Bàhiyadàrucãriya (Verse 101)

verse, with reference to Bàhiyadàrucãriya.
A group of merchants went out to sea in a boat; their boat was
wrecked at sea and all, except one, died. The only survivor got
hold of a plank and eventually came to land at the port of Sup-
pàraka. As he was naked, he tied a piece of bark to his body,
got hold of a bowl, and sat in a place where people could see
him. Passers-by gave him rice and gruel; some thought that he
was a holy man and paid respects to him. Some brought clothes
for him to wear but he refused, fearing that by wearing clothes,
people would give less respect to him. Besides, because some
said that he was an arahat, he mistakenly came to think that he
really was one. Thus, because he was a man of wrong views
who was wearing a piece of bark as his clothing, he came to be
known as Bàhiyadàrucãriya. Mahàbrahma came to him in the
night and said to him, “Bàhiya, you are not an arahat yet, and
what is more, you do not have the qualities that make one an
arahat.” Bàhiya looked up at Mahàbrahma and said, “Yes, I must
admit that I am not an arahat, as you have said. I now realize
that I have done a great wrong. But is there anyone else in this
world now who is an arahat (a perfected person)?” Mahàb-
rahma then told him that there lived in Sàvatthi a Teacher,
Gōtama Buddha, an arahat, who was perfectly self-enlight-
ened.
Bàhiya found the Buddha going on an alms-round with other
monks and respectfully followed him. He pleaded with the
355
Buddha to teach him the Dhamma, but the Buddha replied that
since they were on an alms-round it was not yet time for a reli-
gious discourse. And again, Bàhiya pleaded, “Venerable, one
cannot know the danger to your life or to my life, so please talk
to me about the Dhamma.” The Buddha knew that Bàhiya had
made the journey of one hundred and twenty yōjanas in one
night, and also that he was overwhelmed with joy at seeing the
Buddha. That was why the Buddha did not want to talk about
the Dhamma immediately but wanted him to calm down to en-
able him to take in the Dhamma properly. Still, Bàhiya persist-
ently pleaded. So, while standing on the road, the Buddha said
to Bàhiya, “Bàhiya, when you see an object, be conscious of
just the visible object; when you hear a sound, be conscious of
just the sound; when you smell or taste or touch something, be
conscious of just the smell, the taste or the touch; and when
you think of anything, be conscious of just the mind-object.”
After hearing the above discourse, Bàhiya attained arahatship

and he asked permission from the Buddha to join the Sangha.
The Buddha told him to get the robes, the bowl and other req-
uisites of a monk. On his way to get them, he was gored to
death by a cow which was, in fact, a female evil spirit in the
likeness of a cow. When the Buddha and the other monks came
out after having had their meal, they found Bàhiya lying dead
on a rubbish heap. As instructed by the Buddha, the monks cre-
mated the body of Bàhiya and had his bones enshrined in a
ståpa. Back at the Jētavana Monastery, the Buddha told the
monks that Bàhiya had realized Nibbàna. He also told them
that as far as speed was concerned in attaining Magga Insight
(abhi¤¤à) Bàhiya was the fastest, the best (ētadaggaü). The
monks were puzzled by the statement made by the Buddha and
they asked him why and when Bàhiya became an Arahat. To
356
this, the Buddha replied, “Bàhiya attained arahatship while he
listened to my instructions given to him on the road when we
were on the alms-round.” The monks wondered how one could
attain arahatship after listening to just a few sentences of the
Dhamma. So, the Buddha told them that the number of words
or the length of a speech did not matter if it was beneficial to
someone.

anatthapadasaühità gàthà cē sahassaü api yaü
sutvà upasammati ēkaü gàthàpadaü seyyō
anatthapadasaühità: full of meaningless expressions;

gàthà: stanzas; cē: even; sahassaü api: thousands (are not
worth); yaü: which if, sutvà: by hearing; upasammati: a
person is pacified; ēkaü gàthàpadaü: only one such mean-
ingful stanza; seyyō: is noble
A poem replete with thousands of verses is of no value if it has
no useful meaning. One single stanza pregnant with wisdom is
more valuable, if hearing it one is pacified.
Commentary
gàthà: verse; stanza. A Pàli composition in verse, usually of four lines.
357
A Dhamma-Word Is Noble
8 (3) The Story of Nun Kunóalakesã (Verses 102 & 103)

these verses with reference to Nun Kunóalakēsã.
A rich merchant of Ràjagaha had an only daughter who was
about sixteen years of age, and she was exceedingly beautiful
and fair to see. Her mother and father lodged her on the top-
most floor of a seven-storied palace in an apartment of royal
splendour, and gave her only a single slave-woman to wait
upon her. Now one day a young man of station was caught in
the act of robbery. They bound his hands behind his back and
led him to the place of execution, scourging him with lashes at
every cross-road. The merchant’s daughter heard the shouts of
the crowd, said to herself, “What is that?” looked down from
the top of the palace, and saw him. Straightaway she fell in
love with him. So great, in fact, was her longing for him that
she took to her bed and refused to eat. Her mother asked her,
“What does this mean, my dear daughter?” If I can have that
young man who was caught in the act of committing robbery
and who was led through the streets, life will be worth living; if
not, life is not worth living; I shall die here and now.” The
mother, unable to pacify her daughter, told the father; but the
father likewise was unable to pacify his daughter. “What is to
be done?” thought he. He sent a thousand pieces of money to
the king’s officer who had captured the robber and who was
accompanying him to the place of execution, saying, “Take
this money and send the robber to me.” “Very well!” said the
king’s officer. He took the money, released the robber, had an-
other man put to death, and sent word to the king, “The robber
has been executed, your majesty.”
358
The merchant gave his daughter in marriage to the robber. She
resolved to win favour of her husband; and from that time on,
adorned with all her adornments, she prepared her husband’s
meals with her own hand. After a few days the robber thought
to himself, “When can I kill this woman, take her jewels and
sell them, and so be able to take my meals in a certain tavern?
This is the way!” He took to his bed and refused to eat. She came
to him and asked, “Are you in pain?” “Not at all, wife.” “Then
perhaps my mother and father are angry with you?” “They are
not angry with me, wife.” “What is the matter, then?” “Wife, that
day when I was bound and led through the streets, I saved my
life by vowing and offering to the deity that lives on Robbers’
Cliff; likewise it was through his supernatural power that I
gained you for my wife. I was wondering how I could fulfill
my vow of an offering to the deity.” “Husband, do not worry; I
will see to the offering; tell me what is needed.” “Rich rice-
porridge, flavoured with honey; and the five kinds of flowers,
including the làjà flower.” “Very well, husband, I will make
ready the offering.” Having prepared the whole offering, she
said to her husband, “Come, husband, let us go”. “Very well,
wife; let your kinsmen remain behind; put on your costly gar-
ments and adorn yourself with your precious jewels, and we
will go gaily, laughing and enjoying ourselves.” She did as she
was told. But when they reached their destination, he said to
her, I have no use for the offering; I deceived you in bringing
you here with an offering.” “Then why did you bring me here,
husband?” “To kill you, seize your jewels, and escape.” Terri-
fied with the fear of death, she said to him, “Husband, both my
jewels and my person belong to you; why do you speak thus?”
Over and over again she pleaded with him, “Do not do this;”
but his only reply was, I will kill you.” “After all, what will
you gain by killing me? Take these jewels and spare my life.”
359
She thought to herself, “Oh, what a wicked deed is this! How-
ever, wisdom was not made to be cooked and eaten, but rather
to make men look before they leap. I shall find a way of deal-
ing with him.” And she said to him, “Husband, when they
caught you in the act of committing robbery and led you
through the streets, I told my mother and father, and they spent
a thousand pieces of money in ransoming you, and they gave
you a place in their house, and from that time on I have been
your benefactress; today do me the favour of letting me pay
obeisance to you.” “Very well, wife,” said he, granted her the
favour of paying obeisance to him, and then took his stand near
the edge of the cliff. She walked around him three times, keep-
ing him on her right hand, and paid obeisance to him in the
four places. Then she said to him, “Husband, this is the last
time I shall see you. Henceforth you will see me no more, nei-
ther shall I see you any more.” And she embraced him both be-
fore and behind. Then, remaining behind him, as he stood off
his guard near the edge of the cliff, she put one hand to his
shoulder and the other to the small of his back, and flung him
over the cliff. Thus was the robber hurled into the abyss of the
mountain, and dashed to pieces when he reached the bottom.
Having thrown the robber over the cliff, she came to a certain
hermitage of nuns. She reverently bowed and said, “Sister, re-
ceive me into your order as a nun.” So they received her as a
nun.
When she had mastered the thousand articles of faith, they said
to her, “You have acquired proficiency; now go throughout the
length and breadth of Jambudãpa and look for some one able to
match question and answer with you.” So, placing a branch of
rose-apple in her hands, they dismissed her with these words,
“Go forth, sister; if any one who is a layman is able to match
360
question and answer with you, become his slave; if any monk,
enter his Sangha as a nun.” No one was able to match question
and answer with her; in fact, such a reputation did she acquire
that whenever men heard the announcement, “Here comes the
‘Nun of the Rose-Apple,’” they would run away.
Before entering a town or village for alms, she would scrape a

pile of sand together before the village gate and there plant her
rose-apple branch. Then she would issue her challenge, “Let
him that is able to match question and answer with me trample
this rose-apple branch under his feet.” So saying, she would
enter the village. No one dared to pass beyond that spot. When
one branch withered, she would procure a fresh one. Travelling
about in this way, she arrived at Sàvatthi, planted the branch
before the city gate, issued her challenge in the usual way, and
went in to seek alms. A number of young boys gathered about
the branch and waited to see what would happen. Then the
Venerable Sàriputta said, “Go ahead, boys, trample that branch
under your feet.”
When the nun returned, she asked, “Venerable, did you tell
them to trample my branch under their feet?” “Yes, sister.”
“Well then, match question and answer with me.” “Very well, I
will do so.”
The nun said to the Venerable, “Venerable, I wish to ask you a

question.” “Ask it, sister.” So she asked him the thousand arti-
cles of faith. Every question the nun asked, the Venerable an-
swered correctly. Then he said to her, “I will ask you just one;
will you answer me?” “Ask your question, Venerable.” Then
the Venerable asked her, “What is one?” She said to herself,
“This is a question I should be able to answer,” but not know-
361
ing the answer, she inquired of the Venerable, “What is it,
Venerable?” “This is the Buddha’s question, sister.” “Tell me
also the answer, Venerable.” “If you will enter our Sangha, I
will tell you the answer.” “Very well, admit me to the Sangha.”
The Venerable sent word to the nuns and had her admitted. Af-
ter being admitted to the Sangha, she made it her full profes-
sion, took the name Kunóalakēsã, and after a few days became
an arahat endowed with the supernatural faculties.
yō ca anatthapadasaühità gàthà sataü bhàsē yaü sutvà

upasammati ēkaü dhammapadaü seyyō
yō ca: if someone; anatthapadasaühità: full of meaning-
less expressions; gàthà sataü: a hundred verses; bhàsē:
were to recite; yaü sutvà: if someone listening; upasam-
mati. a person is pacified; ēkaü: even one; dhammapadaü:
Dhamma word; seyyō: is noble.
One may recite hundreds of verses replete with meaningless
expressions. If one recites one line of verse pregnant with wis-
dom, which is pacifying, it will be more valuable and nobler.

yō saïgàmē sahassēna sahassaü mànusē jinē,
ca ēkaü attànaü jeyya sa vē saïgàmajuttamō.
yō: if someone; saïgàmē: in battle; sahassēna sahassaü:

thousands of thousands (million); mànusē: men; jinē: were
to conquer; ca ēkaü attànaü: if one’s own self (which is
just one); jeyya: were to conquer; sō: he; vē: truly; saïgà-
majuttamō: is the greatest conqueror of battles.
362
One may conquer a thousand men in a thousand battles. But
the person who conquers just one person, which is one’s own
self, is the greatest conqueror.
Commentary
attànaü: one’s own self. In this stanza what is established is the su-
preme victory of the person who conquers himself. The individual who
conquers himself, conquers just one individual – one’s self. But this
victory is greater than conquering tens of thousands in a battle. The im-
plication is, defeating thousands in battle is relatively easier than con-
quering just one’s own ignorance.
363
Victory Over Oneself Is Unequalled
Victory Over Self Cannot Be Undone
8 (4) The Story of the Bràhmin Anatthapucchaka (Verses 104 & 105)

these verses, with reference to the bràhmin Anatthapucchaka.
On one occasion, a bràhmin by the name of Anatthapucchaka,
came to the Buddha and said to him, “Venerable, I think that
you know only the practices that are beneficial and not the
practices that are not beneficial.” To him, the Buddha an-
swered that he also knew the practices which were not benefi-
cial and harmful. Then the Buddha enumerated six practices
which cause dissipation of wealth; they are: (1) sleeping until
the sun has risen, (2) habitual idleness, (3) cruelty, (4) indul-
gence in intoxicants which cause drunkenness and negligence,
(5) sauntering alone in streets at unearthly hours, and (6) sex-
ual misconduct.
When the bràhmin heard this, he applauded the Buddha, say-
ing, ‘Well said, well said, teacher of the multitude, leader of
the multitude! You know indeed both gain and loss.” “Indeed,
bràhmin, there is none other that knows loss so well as I”. Then
the Buddha considered within himself what motive actuated
the bràhmin, and asked him, “Bràhmin, how do you make your
living?” “By gambling, Venerable.” “But who wins, you or the
other man?” “Sometimes I win and sometimes the other man
wins.” Then said the Buddha, “Bràhmin, a trifling matter is the
victory of him who defeats another; there is no superior advan-
tage in such a victory. But he who overcomes his depravities
and so conquers self, wins a better victory, for such a victory
no one can turn into defeat.”
364
attà jitaü havē seyyō, yà ca ayaü itarà pajà
attadantassa niccaü sa¤¤atacàrinō pōsassa.
attà: one’s own self; jitaü: conquered; havē seyyō: is truly

noble; yà ca ayaü itarà pajà: if other people are conquered
(that is not noble); ca attadantassa: the self-conquerer; nic-
caü: constantly; sa¤¤atacàrinō: is restrained in behaviour;
pōsassa: of that kind of individual.
Self conquest is greater than the conquest of others. The victory
of one who conquers himself cannot be turned into defeat. He
remains a self controlled individual who lives ever disciplined.

tathàråpassa jantunō jitaü dēvō, na ēva apajitaü
kayirà gandhabbō na Brahmunà saha Màrō na
tathàråpassa jantunō: of that kind of person; jitaü: con-

quest; dēvō: an angel or a god; na ēva apajitaü kayirà:
cannot be turned into a defeat; gandhabbō: a spirit; Brah-
munà: creator; saha: and; Màra: Devil; na: cannot turn into
a defeat.
Such conquest cannot be turned into defeat either by a god, a
spirit, a Màra (devil) or a Brahmà (creator).
gandhabbō: a group of divine beings given to singing, dancing and re-
joicing. In this stanza it is said that not even a ‘gandhabbō’ can turn a
self-conquerer’s victory into defeat. According to traditional commen-
taries, the ‘gandhabbas’ live in the heaven called ‘Càtur mahà ràjika’
– the four great kingdoms of heaven. They take delight in music and
dancing. In a traditional stanza their groups are enumerated thus:
365
Hà, hå hås citgrarathō,
Hansō, vishvàvasus tathà
Gomàyustumburu nandi,
Rēva màdrusca tē smrutà.
Commentary
“They are known by such names as Hà-hà, hå, citraratha, hansa, vish-
vàvasu, gomàya, tumburu and Nandi.” In the ancient text ‘Vahni
Puràna’, (The Adoration of Fire) they are divided into eleven groups.
All these gandhabbas are divided into two main groups: (1) màtarva
gàndharva (those who are born in that state due to past merit in this
age); (2) dēva gàndharva (those born in that state due to merit in previ-
ous ages).
attadantassa pōsassa: to the person who has conquered his own self.
In Buddhist thought atta (soul or self) is mentioned at times for the
conventional purpose of identifying a person. But, the concept of no
soul or selflessness (anatta) is a central principle of Buddhist thought.
The following is a detailed commentary on this concept: apart from
mind and matter, which constitute this so-called being, Buddhism does
not assert the existence of an immortal soul, or an eternal ego, which
man has obtained in a mysterious way from an equally mysterious
source. A soul which is eternal must necessarily remain always the
same without any change whatever. If the soul which is supposed to be
the essence of man is eternal, there could be neither a rise nor a fall.
Nor could one explain why ‘different souls are so variously constituted
at the outset.’ To justify the existence of endless felicity in an eternal
heaven and unending torment in an eternal hell, it is absolutely neces-
sary to postulate an immortal soul.
“It should be said,” writes a philosopher, “that the old distinction be-
tween soul and body has evaporated, quite as much because ‘matter’
has lost its solidity as because mind has lost its spirituality. Psychology
is just beginning to be scientific. In the present state of psychology be-
lief in immortality can at any rate claim no support from science.”
According to the learned author of the Riddle of the Universe:
366
“This theological proof that a personal creator has breathed an immor-
tal soul (generally regarded as a portion of the divine soul) into man is
a pure myth. The cosmological proof that the ‘moral order of the
world’ demands the eternal duration of the human soul is a baseless
dogma. The teleological proof that the ‘higher destiny’ of man in-
volves the perfecting of his defective, earthly soul beyond the grave –
rests on a false anthropism. The moral proof – that the defects and the
unsatisfied desires of earthly existence must be fulfilled by ‘compensa-
tive justice’ on the other side of eternity – is nothing more than a pious
wish. The ethnological proof – that the belief in immortality, like the
belief in God, is an innate truth, common to all humanity – is an error
in fact. The ontological proof – that the soul, being a simple, immate-
rial, and indivisible entity cannot be involved in the corruption of death
– is based on an entirely erroneous view of the psychic phenomena; it
is a spiritualistic fallacy. All these and similar ‘proofs of athanatism’
are in a parlous condition; they are definitely annulled by the scientific
criticism of the last few decades.” If nothing in the form of a spirit or
soul passes from this life to the other, what is it that is reborn? In this
question it is taken for granted that there is some thing to be re-born. A
few centuries ago it was argued – “Cogito, ergo sum” (I think, there-
fore I am). True, but first it has to be proved that there is an “I” to
think. We say that the sun rises in the East and sets in the West, al-
though we know that actually it is not so. We have to admit that one
cannot strike an identical place twice although to all appearance one
has done so. Everything changes so soon. For no two moments are we
identically the same.
Buddhists agree with a philosopher when he says, “There is obviously
some reason in which I am the same person as I was yesterday, and, to
take an even more obvious example, if I simultaneously see a man and
hear him speaking, there is some sense in which I see and hear.”
Brahma: These stanzas state that the self-conquest achieved by a per-
son cannot be undone either by a gandhabba or Brahmas. Brahmas are
Brahma-kàyika-dēvas.
Brahma-kàyika-dēva: The ‘Heavenly Beings of the Brahma-worlds,
inhabit the 3 first heavens of the Fine-material world (råpa-lōka), cor-
367
responding to the 1st Absorption (jhàna) The highest ruler of them is
called the Great Brahma (mahà-brahmà). With caustic humour he is
said to pretend: ‘I am Brahmà, the Great Brahma, the Most High, the
Invincible One, the Omniscient One, the Ruler, the Lord, the Creator,
the Maker, the Perfect One, the Preserver, the Controller, the Father of
all that was and will be.’
Brahma-lōka: ‘Brahma-world’, in the widest sense, is a name for the
Fine-material (råpa-lōka) and Immaterial World (aråpa-lōka); in a
narrower sense, however, only for the first three heavens of the Fine-
material world.
The Brahma belongs to dēvas.
Dēva: (lit. the Radiant Ones; related to Lat. deus), Heavenly Beings,
deities, celestials; are beings who live in happy worlds, and who, as a
rule, are invisible to the human eye. They are subject however, just as
all human and other beings, to ever-repeated rebirth, old age and death,
and thus not freed from the cycle of existence, and not freed from mis-
ery. There are many classes of heavenly beings.
I. The 5 classes of heavenly beings of the Sensuous Sphere (kàmà-
vacara or kàma-lōka; are: Càturmahàràjikadēvà, Tàvatiüsa, Yàma,
Tusita, Nimmàna-rati, Paranimmita-vasavatti.
II. The heavenly beings of the Fine-material Sphere (råpàvacara or
råpalōka) are:
(1)Brahma-pàrisajja, Brahma-purōhita, Mahà-brahma.
Amongst these three classes will be reborn those with a weak,
medium or full experience of the 1st absorption (jhàna).
(2)Parittàba, Appamànàbha, âhassara. Here will be reborn
those with experience of the 2nd absorption.
(3)Paritta-subha, Appamàna-subha, Subha Kiõõa (or Kiõha).
Here will be reborn those with experience of the 3rd absorp-
tion.
(4)Vehapphala, Asa¤¤a-satta, Suddhàvàsa. Amongst the two
first classes will be reborn those with experience of the 4th
absorption, but amongst the third class only anàgàmis.
368
III. The 4 grades of heavenly beings of the Immaterial Sphere (aråpà-
vacara or aråpa-lōka) are: the Heavenly Beings of the Sphere of
Unbounded Space (àkàsàna¤càyatanåpaga-dēvà), of Unbounded
Consciousness (vi¤¤àõa¤càyatanåpaga-dēvà), of Nothingness
(àki¤ca¤¤àyatanåpaga-dēvà), of Neither-Perception-nor Non-
perception (nēvas¤¤à-nàsa¤¤àyatanåpaga-dēvà). Here will be reborn
those with experience of the 4 Immaterial Spheres (aråpàyatana).
369
The Greatest Offering
8 (5) The Story of Venerable Sàriputta’s Uncle (Verse 106)

verse, with reference to a bràhmin, who was the maternal uncle
of Venerable Sàriputta.
Venerable Sàriputta once went to his uncle and said, “Bràhmin,
do you ever do a single good deed?” I do, Venerable.”
“What do you do?” “Month after month, I give alms to the
value of a thousand pieces of money.”
“To whom do you give this money?” “To the naked ascetics,
Venerable.”
“And what do you hope to gain thereby?” “I hope to gain the
world of Brahma.”
“But is this the way to reach the World of Brahma?” “Yes,
Venerable.”
“Who told you so?” “My teachers told me so, Venerable.”
“Bràhmin, neither you nor your teachers know the way to the
World of Brahma. The Buddha alone knows the way thereto.
Come with me, and I will ask him to tell you the way to the
world of Brahma.”
So Venerable Sàriputta took his uncle with him, went to the
Buddha, and told him all about it, saying, “Venerable, this
Bràhmin said so and so. Be so good as to tell him the way to
the World of Brahma.”
The Buddha asked, “Bràhmin, are you correctly reported?”
“Yes, Venerable.”
370
“Bràhmin, though you should give alms in this way for a hun-
dred years, yet were it far more fruitful for a man, with believ-
ing heart, for but a single instant to look upon my disciple or to
bestow upon him a mere spoonful of boiled rice.”

yō màsē màsē sahassēna sataü samaü yajētha bhàvitat-
tànaü ēkaü ca muhuttaü api påjayē cē vassasataü yaü
hutaü sà påjanà yēva seyyō
yō: if someone: masē masē: month after month; sahassēna:

at the expense of a thousand; sataü samaü: for a hundred
years; yajētha: gives alms: bhàvitattànaü: (but if an indi-
vidual) with a restrained and disciplined mind; ēkaü: one
noble arahat; ca muhuttaü api: even for a moment; påjayē:
adores; cē vassasataü: throughout a hundred years; yaü
hutaü: conducted fire worship; sà påjanà yēva: that one
adoration alone; seyyō: is nobler.
One may make sacrifices every month for a hundred years; but,
the honour paid to one spiritually developed person, for one
moment, is greater than oblations made for a hundred years.
Commentary
hutaü: propitiation; offering. This usage generally denotes the sacri-
fices made by non-Buddhists. In the days of the Buddha, fire-worship
was described as huta. In Vedic Literature of ancient India, ghee
thrown into fire as propitiation of the Fire God was described as huta.
371
Even Brief Adoration Of Arahat Fruitful
8 (6) The Story of Venerable Sàriputta’s Nephew (Verse 107)

verse, with reference to Venerable Sàriputta’s nephew.
For the Venerable went to his nephew also and said, “Bràhmin,
do you ever do a single good deed?” “Yes, Venerable.”
“What do you do?” “Month after month, I slay a single beast
and tend the sacrificial fire.”
“For what purpose do you do that?” “That, they say, is the way
to the World of Brahma.”
“Who told you so?” “My teachers, Venerable.”
“Neither you nor your teachers know the way to the World of
Brahma. Come, let us go to the Buddha.”
So Venerable Sàriputta conducted his nephew to the Buddha,
informed the Buddha of the incident, and said to him, “Venera-
ble, tell this man the way to the world of the Brahma.”
Said the Buddha, “Bràhmin, are you correctly reported?” “Yes,
Venerable.”
“Bràhmin, though you should thus tend the sacrificial fire for a
hundred years, yet would the merit of your performance not at-
tain the worth of honour done to my disciple for even a single
instant.”

yō jantu vanē cē vassasataü aggiü paricarē
bhàvitattànaü ēkaü muhuttaü api påjayē
vassasataü yaü hutaü sà påjanà ēva seyyō
372
yō jantu: some individual; vanē: in the forest; cē: if; vassa-
sataü: for a hundred years; aggiü paricarē: worships fire;
bhàvitattànaü: disciplined and restrained in self; ēkaü:
one noble arahat; muhuttaü api: just for one moment only;
påjayē: adores; vassasataü: for a hundred years; yaü
hutaü: if fire worship has been conducted; sà påjanà ēva:
that one adoration alone; seyyō: is nobler
A person may perform fire-worship ritual in the forest for a
hundred years. Yet, for a person who adores just for one mo-
ment, a self-restrained, disciplined Arahant, that moment’s ad-
oration of the Arahant is far nobler than the fire-worship of a
hundred years.
Commentary
aggiü paricarē vanē: if someone were to dwell in the forest offering
sacrifices to the fire. In the two stories, that gave rise to verses, relating
to Venerable Sàriputta’s uncle, his nephew and his friend, the sacri-
fices sanctioned by the Vedic Hindu practices of the Buddha’s day are
referred to. Here, in this verse, Chief Disciple Sàriputta’s nephew is
told that offering sacrifices to Fire-God, dwelling in the forest is a fu-
tile pursuit, if he intends to attain higher spiritual goals through that
rite. The Teaching of the Buddha, emphasizing inner purity and un-
blemished conduct exercised a strong force against contemporary sys-
tems that sought to achieve liberation through externalized practices
like Fire-worship. In the instance of this stanza, the fire-worship takes
place in the forest. The fire-worshipper has renounced his lay life and
has gone into the forest to practice fire-worship as his whole activity.
He has attributed such importance to this ritual of fire-worship because
he is convinced that it was only this ritual that will ensure him life in
the world of Brahma.
373
Worshipping An Unblemished Individual Is Noble
8 (7) The Story of Venerable Sàriputta’s Friend (Verse 108)

verse, with reference to a friend of Venerable Sàriputta.
The Venerable approached him and asked him, “Bràhmin, do
you ever do a single good deed?” “Yes, Venerable.”
“What do you do?” “I offer sacrificial slaughter.’ (At that time,
we are told, it was the custom to offer sacrificial slaughter at an
expenditure of immense sums of money.)
The Venerable, after questioning his companion in that man-
ner, conducted him to the Buddha, informed him of the inci-
dent, and said to him, “Venerable, tell this man the way to the
World of Brahma.”
The Buddha asked him, “Bràhmin, are you correctly re-
ported?” “Yes,” replied the bràhmin.
“Bràhmin, though you should offer sacrificial slaughter for a
year, yet would your act not be worth the fourth part of the
act of him who, with believing heart, gives alms on the people,
or of those who, with good intention, render homage to my
disciples.”

lōkē pu¤¤apēkhō yaü ki¤ci yiññhaü và hutaü và saüvac-
charaü yajētha taü sabbaü api na catubhàgaü na ēti
ujjugatēsu abhivàdanà seyyō
lōkē: in this world; pu¤¤apēkhō: one desiring good; yaü

ki¤ci yiññhaü và: even some minor alms-giving or; hutaü
374
và: a major alms-giving or; saüvaccharaü: for a whole
year; yajētha: offers; taü sabbaü api: all that; catubhàgaü
na ēti: does not become even one fourth (compared to);
ujjugatēsu: straight walking person (arahat); abhivàdanà:
saluting; seyyō: which is greater
In this world, an individual seeking merit may give alms and

offerings during a religious festival. Or else that person may
conduct an elaborate sacrifice for a whole year. But the merit
from all those activities put together is not even one-fourth the
merit one gets by paying homage to a person who walks
straight – an arahat.
Commentary
brahma: In several verses of this Chapter, references are made to
Brahma. Besides the stories that have occasioned the pronouncing of
several of these stanzas, too, have to do with those who practiced vari-
ous rites and rituals, with the intention of attaining the Brahma world.
What is the Buddhist attitude to the concept of Brahma and the Brahma
worlds? In Dhammacakkappavattana Sutta (Buddha’s First Sermon –
The Turning of the Wheel of Righteousness) reference is made to
Brahma worlds.
Hearing this, the Dēvas Càtummàhàràjikà, Tàvatiüsa, Yàma, Tusita,

Nimmànaratã, Paranimmitavasavattã, and the Brahmas of Brahma
Pàrisajja, Brahma Purōhita, Mahà Brahma, Parittàbha, Appamànas-
ubha, âbhassara, Parittasubha, Appamànasubha, Subhakinna Vēhap-
phala, Avãha, Atappa, Sudassa, Sudassã, and Akaniññha, also raised the
same joyous cry. Thus at that very moment, at that very instant, this cry
extended as far as the Brahma realm. These ten thousand world sys-
tems quaked, shook and trembled violently.
Throughout Buddhist Literature, references are made to Brahma; but in

the Buddhist system, one’s liberation is not sought through sacrifices
to gods. Brahma world is considered the abode of the creator-god
375
(Mahà Brahma). The idea that Brahma is the creator-god is sarcasti-
cally dismissed in Bhåridatta Jàtaka (The Birth Story). This Jàtaka
Tale (Birth Story) enquires thus:
“He who has eyes can see the sickening sight,

Why does not Brahma set his creatures right?”
Although there is a heavenly being called Mahà Brahma, who believes
he is the creator, and whom the bràhmins believe is the creator, and is
recognized in Buddhism, Buddhists do not believe that he is the creator
of the world.
376
Saluting Venerables Yields Four Benefits
8 (8) The Story of âyuvaóóhanakumàra (Verse 109)
While residing in a village monastery near Dãghalanghika, the

Buddha spoke this verse, with reference to âyuvaóóhana-
kumàra.
Once, there were two hermits who lived together practicing re-
ligious austerities for forty-eight years. Later, one of the two
left the hermit life and got married. After a son was born, the
family visited the old hermit and paid obeisance to him. To the
parents the hermit said, “May you live long.” but he said noth-
ing to the child. The parents were puzzled and asked the hermit
the reason for his silence. The hermit told them that the child
would live only seven more days and that he did not know how
to prevent his death, but the Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid
obeisance to the Buddha, he also said, “May you live long” to
the parents only and not to the child. The Buddha also pre-
dicted the impending death of the child. To prevent his death,
the parents were told to build a pavilion at the entrance to the
house, and put the child on a couch in the pavilion. Then some
monks were sent there to recite the parittàs (protective chants)
for seven days. On the seventh day the Buddha himself came to
that pavilion; the dēvas from all over the universe also came.
At that time the evil spirit Avaruddhaka was at the entrance,
waiting for a chance to take the child away. But as more pow-
erful dēvas arrived the evil spirit had to step back and make
room for them so that he had to stay at a place two leagues
away from the child. That whole night, recitation of parittàs
377
continued, thus protecting the child. The next day, the child
was taken up from the couch and made to pay obeisance to the
Buddha. This time, the Buddha said “May you live long” to the
child. When asked how long the child would live, the Buddha
replied that he would live up to one hundred and twenty years.
So the child was named âyuvaóóhana.
When the child grew up, he went about the country with a
company of five hundred fellow devotees. One day, they came
to the Jētavana Monastery, and the monks, recognizing him,
asked the Buddha, “For beings is there any means of gaining
longevity?” To this question the Buddha answered, “By re-
specting and honouring the elders and those who are wise and
virtuous, one would gain not only longevity, but also beauty,
happiness and strength.”
abhivàdana sãlissa niccaü vaóóhàpacàinō àyu

vaõõō sukhaü balaü cattàrō dhammà vaóóhanti
abhivàdana sãlissa: of those who are in the habit of honour-

ing and respecting; niccaü: constantly; vaóóhàpacàinō:
those who are developed and mature in mind; àyu: length
of life; vannō: complexion; sukhaü: comfort; balaü:
strength; cattàrō dhammà: four things; vaóóhanti: increase
If a person is in the habit of constantly honouring and respect-

ing those who are developed and mature, their lives improve in
four ways. Their life span soon increases. Their complexion
becomes clearer. Their good health and comfort will improve.
Their vigour and stamina too will increase.
378
Commentary
vaóóhàpacàinō: the developed and the mature. This stanza extols the
virtue of honouring those who are spiritually evolved. In terms of tradi-
tional commentaries, there are four categories that should be consid-
ered as ‘mature’ and as deserving honour. The four categories are:
(1) Jàtivuddha: mature or higher in terms of race. Among some groups

of people there is the convention that some categories of race
should be considered superior. Though this form of superiority is
not accepted in Buddhism, the commentaries recognize its exist-
ence;
(2) Gotta vuddha: deserving honour due to caste or clan superiority In

some systems this kind of superiority is accepted, but not in the
Buddhist system;
(3) Vayō vuddha: superiority through age. In most cultures this form of
honour is valid. Those younger in years always respect those who
are superior to them in age;
(4) Guõa vuddha: superior in terms of character. In the Buddhist Sang-

ha hierarchy, this system prevails. In the Buddhist system all lay
men honour all Buddhist monks because they are committed to cer-
tain superior principles of living even though the Buddhist monk
may have been initiated into the order only a few seconds ago.
379
Virtuous Life Is Noble
8 (9) The Story of Novice Monk Saükicca (Verse 110)

verse, with reference to novice monk Saükicca.
On one occasion, thirty monks each took a meditation topic
from the Buddha and left for a large village, one hundred and
twenty yōjanas (leagues) away from Sàvatthi. At that time, five
hundred robbers were staying in a thick jungle, and they
wanted to make an offering of human flesh and blood to the
guardian spirits of the forest. So they came to the village mon-
astery and demanded that one of the monks be given up to
them for sacrifice to the guardian spirits. From the eldest to the
youngest, each one of the monks volunteered to go. With the
monks, there was also a young novice monk by the name of
Saükicca, who was sent along with them by Venerable
Sàriputta. This novice monk was only seven years old, but had
already attained arahatship. Saükicca said that Venerable
Sàriputta, his teacher, knowing this danger in advance, had
purposely sent him to accompany the monks, and that he
should be the one to go with the robbers. So saying, he went
along with the robbers. The monks felt very bad for having let
the young novice monk go. The robbers made preparations for
the sacrifice; when everything was ready, their leader came to
the young novice monk, who was then seated, with his mind
fixed on jhàna concentration. The leader of the robbers lifted
his sword and struck hard at the young novice monk, but the
blade of the sword curled up without cutting the flesh. He
straightened up the blade and struck again; this time, it bent up-
wards right up to the hilt without harming the novice monk.
Seeing this strange happening, the leader of the robbers
380
dropped his sword, knelt at the feet of the novice monk and
asked his pardon. All the five hundred robbers were amazed
and terror-stricken; they repented and asked permission from
Saükicca to become monks. He complied with their request.
Having so done, he established them in the ten precepts, and
taking them with him, set out. So with a retinue of five hundred
monks he went to their place of residence. When they saw him,
they were relieved in mind.
Then Saükicca and the five hundred monks continued on their
way to pay respect to Venerable Sàriputta, his teacher, at the
Jētavana Monastery. After seeing Venerable Sàriputta they
went to pay homage to the Buddha. When told what had hap-
pened, the Buddha said, “Monks, if you rob or steal and com-
mit all sorts of evil deeds, your life would be useless, even if
you were to live a hundred years. Living a virtuous life even
for a single day is much better than a hundred years of a life of
depravity.”

dussãlō asamàhitō yō ca vassasataü jãvē
sãlavantassa jhàinō ēkàhaü jãvitaü seyyō
dussãlō: a person who is bereft of virtue; asamàhitō:

uncomposed in mind; yō: that one; ca: even if; vassasataü:
hundred years; jãvē: were to live; sãlavantassa: of the virtu-
ous; jhàinō: who is meditative; ēkàhaü: only one day’s;
jãvitaü: living; seyyō: is great
A single day lived as a virtuous meditative person is greater
than a hundred years of life as an individual bereft of virtue and
uncomposed in mind.
381
Commentary
jhàinō: one who practises jhàna (meditation). Jhàna – (mental repose)
refers to the four meditative levels of mental repose of the “sphere of
form”. They are attained through a process of mental purification dur-
ing which there is a gradual, though temporary, calming down of five-
fold sense-activity and of the Five Obscurants (emotional disturbances
that cloud the mind). The state of mind, however, is one of full alert-
ness and lucidity. This high degree of tranquillity is generally devel-
oped by the practice of one or more of the forty subjects of Tranquillity
Meditation. There are also the four formless levels of tranquillity
called ‘formless spheres’ (aråpa àyatana).
382
A Wise One’s Life Is Great
8 (10) The Story of Khànu-Koõda¤¤a (Verse 111)

verse, with reference to Khànu Koõda¤¤a.
This Venerable, it appears, obtained a meditation topic from

the Buddha, and while residing in the forest attained arahat-
ship. Desiring to inform the Buddha of his attainment, he set
out to return from the forest. Growing tired by the way, he left
the road, seated himself on a flat stone, and entered into a state
of trance. Now at that time a band of five hundred thieves plun-
dered a village, packed up their spoils in sacks of sizes propor-
tioned to the strength of their several members, placed the
sacks on their heads, and carried them for a long distance. Be-
coming weary, they said to themselves, “We have come a long
distance; let us rest on the top of this flat rock.” So saying, they
left the road, went to the rock, and mistook the Venerable for
the stump of a tree. One of the thieves placed his sack on the
Venerable’s head, and another placed his sack near his body.
One after another, the five hundred thieves set their sacks in a
circle about him and then lay down and went to sleep.
At dawn they woke up and took their sacks. Seeing the Vener-
able, and thinking he was an evil spirit, they started to run
away. The Venerable said to them, “Lay disciples, have no
fear; I am a monk.” Thereupon they prostrated themselves be-
fore his feet and begged his pardon, saying, “Pardon us, Vener-
able; we mistook you for the stump of a tree.” The ringleader
of the thieves said, I intend to become a monk under the Vener-
able.” The rest said, “We also will become monks.” And with
one accord all the thieves requested the Venerable to make
them monks. The Venerable made monks of them all, just as
did the novice Saükicca. From that time forward he went by
the name of Stump Koõda¤¤a, Khànu-Koõda¤¤a.
Accompanied by those monks, he went to the Buddha. When

the Buddha asked him, “Koõda¤¤a, you have obtained pupils?”
he told him what had happened. The Buddha asked, “Monks, is
this true?” “Yes, Venerable; we never saw such an exhibition
of magical power before and therefore we have become
monks.” The Buddha replied, “Monks, it were better for you to
live but a single day in the exercise of the wisdom you have
just acquired than to live for a hundred years committing such
acts of foolishness.”
duppa¤¤ō asamàhitō yō ca vassasataü jãvē

pa¤¤avantassa jhàinō ēkàhaü jãvitaü seyyō
duppa¤¤ō: unwise; asamàhitō unsteady and fluctuating in

mind; yō: some person; ca: even if, vassasataü jãvē: were
to live hundred years; pa¤¤avantassa: of a person endowed
with wisdom; jhàinō: mentally disciplined; ēkàhaü: only
one day’s; jãvitaü: life; seyyō: is greater
A single day’s life of a wise person, who is aware of reality, is

greater than even hundred years of life of an individual who is
bereft of wisdom and insight.
384
Commentary
jhàinō: one who practises jhàna. The Buddha describes jhàna this way:
(1) Withdrawn from sensual objects, withdrawn from unwholesome

states of mind, the monk enters into the first jhàna, which is accom-
panied by inference (vitakka) and inquiry (vicàra), filled with joy
(pãti) and comfort (sukha) which is born of detachment.
(2) After the subsidence of inference and inquiry, and by gaining inner
tranquillity and oneness of mind, he enters into the second jhàna,
which is born of stillness of mind, and filled with joy (pãti) and
comfort (sukha).
(3) After the fading away of joy he dwells in equanimity, mindful,

clearly conscious; and he experiences in his person that feeling of
which the Noble Ones say, ‘Happy lives the man of equanimity and
attentive mind’; thus he enters the Third absorption.
(4) After having given up pleasure and pain, and through the disap-
pearance of previous joy and grief, he enters into a state beyond
pleasure and pain, into the Fourth absorption, which is purified by
Equanimity (upekkhà) and mindfulness.
(5) Through the total overcoming of the perceptions of matter, how-

ever, and through the vanishing of sense-reactions and the non-
attention to the perceptions of variety, with the idea, ‘boundless
is space’, he reaches the sphere of boundless space (àkàsàna¤cà-
yatana) and abides therein.
385
The Person Of Effort Is Worthy
8 (11) The Story of Venerable Sappadàsa (Verse 112)

verse, with reference to Venerable Sappadàsa.
Once a monk was not feeling happy with the life of a monk; at
the same time he felt that it would be improper and humiliating
for him to return to the life of a householder. So he thought it
would be better to die. So thinking this, on one occasion, he put
his hand into a pot where there was a snake but the snake did
not bite him. This was because in a past existence the snake
was a slave and the monk was his master. Because of this inci-
dent the monk was known as Venerable Sappadàsa. On another
occasion, Venerable Sappadàsa took a razor to cut his throat;
but as he placed the razor on his throat he reflected on the pu-
rity of his morality practice throughout his life as a monk and
his whole body was suffused with delightful satisfaction (pãti)
and bliss (sukha). Then detaching himself from pãti, he directed
his mind to the development of insight knowledge and soon at-
tained arahatship, and he returned to the monastery.
On arrival at the monastery, other monks asked him where he

had been and why he took the knife along with him. When he
told them about his intention to take his life, they asked him
why he did not do so. He answered, I originally intended to cut
my throat with this knife, but I have now cut off all moral de-
filements with the knife of insight knowledge.” The monks did
not believe him; so they went to the Buddha and asked, “Ven-
erable Sir, this monk claims that he has attained arahatship as
he was putting the knife to his throat to kill himself. Is it possi-
ble to attain arahatta magga within such a short time?” To
386
them the Buddha said, “Monks! Yes, it is possible; for one who
is zealous and strenuous in the practice of tranquillity and in-
sight development, arahatship can be gained in an instant. As
the monk walks in meditation, he can attain arahatship even
before his raised foot touches the ground.”

kusãtō hãnavãriyō yō ca vassasataü jãvē daëhaü
viriyaü àrabhatō ekàhaü jãvitaü seyyō
kusãtō: lazy; hãnavãryō: without initiative, lethargic; yō: an

individual; ca: if; vassasataü: hundred years; jãvē: were to
live; daëhaü viriyaü: full of effort; àrabhatō: who devel-
ops; ekàhaü jãvitaü: even one day’s life; seyyō: is noble
A single day’s life of a wise person who is capable of strenuous
effort, is nobler than even hundred years of life of an individual
who is lazy, incapable of making an effort and is wanting in
initiative.
Commentary
viriyaü: effort; specifically spiritual effort. Closely allied with Pa¤¤à
(wisdom) is Viriya (Perseverance). Here, Viriya does not mean physi-
cal strength though this is an asset, but mental vigour or strength of
character, which is far superior. It is defined as the persistent effort to
purify the mind. Firmly establishing himself in this virtue, the
Bōdhisatta develops viriya and makes it one of his prominent charac-
teristics.
The Viriya of a Bōdhisatta is clearly depicted in the Mahàjanaka Jà-
taka. Shipwrecked in the open sea for seven days he struggled on with-
out once giving up hope until he was finally rescued. Failures he views
as steps to success, opposition causes him to double his exertion, dan-
gers increase his courage. Cutting his way through difficulties, which
387
impair the enthusiasm of the feeble, surmounting obstacles, which dis-
hearten the ordinary, he looks straight towards his goal. Nor does he
ever stop until his goal is reached. To Màra who advised the Bōdhisatta
to abandon his quest, he said, “Death, in battle with passions seems to
me more honourable than a life of defeat.” Just as his wisdom is always
directed to the service of others, so also is his fund of energy. Instead
of confining it to the narrow course leading to the realization of per-
sonal ends, he directs it into the open channel of activities that tend to
universal happiness. Ceaselessly and untiringly he works for others,
expecting no remuneration in return or reward. He is ever ready to
serve others to the best of his ability.
In certain respects, Viriya plays an even greater part than Pa¤¤à in the
achievement of the goal. In one who treads the noble eight-fold path,
right effort (sammà vàyàma or viriya) prevents the arising of evil
states, removes those which have arisen, cultivates good states, and
maintains and develops those good states which have already arisen. It
serves as one of the seven factors of enlightenment (viriya sambo-
jjhanga). It is one of the four means of accomplishment (viriyid-
dhipàda). It is viriya that performs the function of the four modes of
right endeavour (sammappadhàna). It is one of the five powers (viriya
bala) and one of the five controlling faculties (viriyindriya).
Viriya therefore may be regarded as an officer that performs nine func-
tions. It is this persistent effort to develop the mind that serves as a
powerful hand to achieve all ends.
388
Who Knows Reality Is Great
8 (12) The Story of Nun Patàcàrà (Verse 113)

verse, with reference to Patàcàrà.
Patàcàrà was the daughter of a rich man from Sàvatthi. She

was very beautiful and was guarded very strictly by her par-
ents. But one day, she eloped with a young male attendant of
the family and went to live in a village, as a poor man’s wife.
In due course she became pregnant and as the time for confine-
ment drew near, she asked permission from her husband to re-
turn to her parents in Sàvatthi, but her husband discouraged
her. So, one day, while her husband was away, she set out for
the home of her parents. He followed her and caught up with
her on the way and pleaded with her to return with him; but she
refused. It so happened that as her time was drawing so near,
she had to give birth to a son in one of the bushes. After the
birth of her son she returned home with her husband.
Then, she was again with child and as the time for confinement
drew near, taking her son with her, she again set out for the
home of her parents in Sàvatthi. Her husband followed her and
caught up with her on the way; but her time for delivery was
coming on very fast and it was also raining hard. The husband
looked for a suitable place for confinement and while he was
clearing a little patch of land, he was bitten by a poisonous
snake, and died instantaneously. Patàcàrà waited for her hus-
band, and while waiting for his return she gave birth to her sec-
ond son. In the morning, she searched for her husband, but
only found his dead body. Saying to herself that her husband
died on account of her, she continued on her way to her par-
389
ents. Because it had rained incessantly the whole night, the
Aciravati River was in spate; so it was not possible for her to
cross the river carrying both her sons. Leaving the elder boy on
this side of the river, she crossed the stream with her day-old
son and left him on the other bank. She then came back for the
elder boy. While she was still in the middle of the river, a large
hawk hovered over the younger child taking it for a piece of
meat. She shouted to frighten away the bird, but it was all in
vain; the child was carried away by the hawk. Meanwhile, the
elder boy heard his mother shouting from the middle of the
stream and thought she was calling out to him to come to her.
So he entered the stream to go to his mother, and was carried
away by the strong current. Thus Patàcàrà lost her two sons as
well as her husband. So she wept and lamented loudly, “A son
is carried away by a hawk, another son is carried away by the
current, my husband is also dead, bitten by a poisonous snake!”
Then, she saw a man from Sàvatthi and she tearfully asked af-
ter her parents. The man replied that due to a violent storm in
Sàvatthi the previous night, the house of her parents had fallen
down and that both her parents, together with her three broth-
ers, had died, and had been cremated on one funeral pyre. On
hearing this tragic news, Patàcàrà went stark mad. She did not
even notice that her clothes had fallen off from her and that she
was half-naked. She went about the streets, shouting out, “Woe
is me!”
While the Buddha was giving a discourse at the Jētavana Mon-

astery, he saw Patàcàrà at a distance; so he willed that she
should come to the congregation. The crowd seeing her com-
ing tried to stop her, saying “Don’t let the mad woman come
in.” But the Buddha told them not to prevent her coming in.
When Patàcàrà was close enough to hear him, he told her to be
390
careful and to keep calm. Then, she realized that she did not
have her skirt on and shamefacedly sat down. Someone gave
her a piece of cloth and she wrapped herself up in it. She then
told the Buddha how she had lost her sons, her husband, her
brothers and her parents. She later became a nun and attained
liberation.

udayabbayaü apassaü yō ca vassasataü jãvē (tatō) uday-
abbayaü passatō kusãtō hãnavãriyō ēkàhaü jãvitaü seyyō
udayabbayaü: the rise and decline; apassaü: does not see;

yō ca: an individual; vassasataü: a hundred years; jãvē:
were to live; udayabbayaü: the arising and disappearance;
passatō: he who sees; ēkàhaü: even one day’s; jãvitaü:
life; seyyō: is noble
A single day’s life of a person who perceives the arising and
the disappearance of things experienced is nobler and greater
than the hundred-year life-span of a person who does not per-
ceive the process of the arising and the disappearance of
things.
Commentary
udayabbayaü: the coming into being of the five-fold totality of experi-
ence (panca khanda): (1) form; (2) sensation; (3) perception; (4) con-
ception and (5) cognition.
391
The Seer Of The Deathless Is A Worthy One
8 (13) The Story of Nun Kisàg o tami (Verse 114)

verse, with reference to Kisàgōtami.
Kisàgōtami was the daughter of a rich man from Sàvatthi; she
was known as Kisàgōtami because of her slim body.
Kisàgōtami was married to a rich young man and a son was
born to them. The boy died when he was just a toddler and
Kisàgōtami was stricken with grief. Carrying the dead body of
her son, she went about asking for medicine that would restore
her son to life from everyone she happened to meet. People be-
gan to think that she had gone mad. But a wise man seeing her
condition thought that he should be of some help to her. So, he
said to her, “The Buddha is the person you should approach, he
has the medicine you want; go to him.” Thus, she went to the
Buddha and asked him to give her the medicine that would re-
store her dead son to life.
The Buddha told her to get some mustard seeds from a house
where there had been no death. Carrying her dead child in her
bosom, Kisàgōtami went from house to house, with the request
for some mustard seeds. Everyone was willing to help her, but
she could not find a single house where death had not occurred.
Then, she realized that hers was not the only family that had
faced death and that there were more people dead than living.
As soon as she realized this, her attitude towards her dead son
changed; she was no longer attached to the dead body of her son.
She left the corpse in the jungle and returned to the Buddha and
reported that she could find no house where death had not oc-
curred. Then the Buddha said, “Did you not get the single
392
pinch of mustard seed?” “No, that did I not, Venerable. In
every village the dead are more in number than the living.”
Said the Buddha, “Vainly did you imagine that you alone had
lost a child. But all living beings are subject to an unchanging
law, and it is this: The prince of death, like a raging torrent,
sweeps away into the sea of ruin all living beings; with their
longings still unfulfilled. Gōtami, you thought that you were
the only one who had lost a son. As you have now realized,
death comes to all beings; before their desires are fulfilled
death takes them away.” On hearing this, Kisàgōtami fully re-
alized the impermanence, unsatisfactoriness and insubstantial-
ity of the aggregates and attained sōtàpatti fruition.
Soon afterwards, Kisàgōtami became a nun. One day, as she
was lighting the lamps she saw the flames flaring up and dying
out, and suddenly she clearly perceived the arising and the per-
ishing of beings. The Buddha, through supernormal power,
saw her from his monastery, and sent forth his radiance and ap-
peared to her in person. Kisàgōtami was told to continue medi-
tating on the impermanent nature of all beings and to strive
hard to realize Nibbàna. She reached higher stages of spiritual
awakening.

amataü padaü apassaü yō ca vassasataü jãvē
amataü padaü passatō ēkàhaü jãvitaü seyyō
amataü padaü: Deathless state (nibbàna); apassaü: with-

out seeing; yō ca: if an individual; vassasataü jãvē: were to
live a hundred years; amataü padaü: the deathless state
(nibbàna); passatō: the perceiver’s; ēkàhaü: one day’s;
jãvitaü: life; seyyō: is noble
393
A single day’s life of a person who sees the state of deathless-
ness is far greater and nobler than the hundred-year life-span of
a person who does not perceive the deathless state.
Commentary
amataü padaü: the state of deathlessness – Nibbàna. Nibbàna is char-
acterized as ‘the deathless’ because it is the cessation of the illusion of
existence. Nibbàna has to be won by depersonalizing the personalized
five-fold totality (pancåpàdàna khanda) of experience.
The self image of existence that we carry in our mind is created by the
personalization of impersonal phenomena. Our existence or being is
the continuation of this self image called personality. When we have
removed this self image through depersonalization, we cease to exist.
When we cease to exist, we cease to die. This is the deathless state. To
observe the experience, as it comes and goes, without personalizing it,
is to experience the deathless Nibbàna here and now.
394
Life Of One Who Knows The Teaching Is Noble
8 (14) The Story of Nun Bahåputtika (Verse 115)

verse, with reference to Bahåputtika, a mother of many children.
Once in Sàvatthi, there lived a couple, with their seven sons
and seven daughters. All the children got married and the fam-
ily was doing quite well. Then, the father died and the mother
kept all the property without giving anything to the children.
Her sons and daughters wanted the inheritance, so they said to
their mother, “What benefit do we get from our property?
Can’t we make it multiply? Can’t we look after our mother?”
They said such things again and again so their mother thought
that her children would look after her, and she finally divided
up the property without leaving anything for herself.
After a few days had passed, the wife of her oldest son said to
her, “Apparently this is the only house our excellent mother
visits; she acts as though she had given both parts of her estate
to her oldest son.” In like manner did the wives of her other
sons address her. So likewise did her daughters address her
whenever she entered their houses, from the oldest to the
youngest. With such disrespect was she treated that finally she
said to herself, “Why should I live with them any longer? I will
enter the Sangha and live the life of a nun.” So she went to the
nuns’ convent and asked to be admitted to the Sangha. They re-
ceived her into the Sangha, and when she had made it her full
profession she went by the name of Bahåputtika the nun be-
cause she was the mother of many children.
“Since I have entered the Sangha in old age,” thought she, as
she performed the major and minor duties assigned to nuns, “it
395
behoves me to be heedful; I will therefore spend the whole
night in meditation.” On the lower terrace, putting her hand on
a pillar, she guided her steps thereby and meditated. Even as
she walked along, fearful that in the dark places she might
strike her head against a tree or against some other object, she
put her hand on a tree and guided her steps thereby, and medi-
tated. Resolved to observe only the Dhamma taught by the
Buddha, she considered the Dhamma and pondered the
Dhamma and meditated.
The Buddha, seated in the perfumed chamber, sent forth a radi-

ant image of himself, and sitting as it were face to face with
her, talked with her, saying, “Bahåputtika, it is better that one
lives only for a moment seeing the Dhamma I have taught than
to live a hundred years without seeing what I taught.”
uttamaü dhammaü apassaü yō ca vassasataü jãvē

uttamaü dhammaü passatō ēkàhaü jãvitaü seyyō
uttamaü dhammaü: the Supreme Teaching of the Buddha

(the noblest of doctrines); apassaü: who does not perceive;
yō ca: if some person; vassasataü jãvē: were to live a hun-
dred years; uttamaü dhammaü: the Supreme Teaching of
the Buddha (the noblest of doctrines); passatō: the seer’s;
ēkàhaü: one day’s; jãvitaü: life; seyyō: is nobler.
A single day’s life of a seer of the Noble Teaching of the

Buddha is by far greater than the life of a hundred years of a
person who does not see the Noblest Teaching.
396
Commentary
Dhammaü Uttamaü: the Noblest of the Noble – Teaching of the
Buddha. Dhamma, the Teaching of the Buddha, is the way to transcend
the world. The Dhamma is described as nine-fold: the four paths, four
fruits and Nibbàna – (the deathless).
397
Chapter 9
Pàpa Vagga
Evil
Never Hesitate To Do Good
9 (1) The Story of Culla Ekasàñaka (Verse 116)
While residing at the Jētavana. Monastery, the Buddha spoke

this verse, with reference to a bràhmin couple by the name of
Culla Ekasàñaka.
There was once a bràhmin couple in Sàvatthi, who had only
one outer garment between the two of them. Because of this
they were also known as Ekasàñaka. As they had only one
outer garment, both of them could not go out at the same time.
So, the wife would go to listen to the discourse given by the
Buddha during the day and the husband would go at night. One
night, as the bràhmin listened to the Buddha, his whole body
came to be suffused with delightful satisfaction and he felt a
strong desire to offer the outer garment he was wearing to the
Buddha. But he realized that if he were to give away the only
outer garment he had, there would be none left for him and his
wife. So he wavered and hesitated. Thus, the first and the sec-
ond watches of the night passed. Came the third watch and he
said to himself, “If I am so miserly and hesitant, I will miss the
opportunity of ending worldly suffering. I shall now offer my
outer garment to the Buddha.” So saying, he placed the piece
of cloth at the feet of the Buddha and cried out “I have won”
three times. King Pasēnadi of Kōsala, who was among the au-
dience, heard those words and ordered a courtier to investigate.
Learning about the bràhmin’s offering to the Buddha, the king
commented that the bràhmin had done something which was
not easy to do and so should be rewarded. The king ordered his
men to give the bràhmin a piece of cloth as a reward for his
faith and generosity. The bràhmin offered that piece of cloth
also to the Buddha and he was rewarded by the king with two
399
pieces of cloth. Again, the bràhmin offered the two pieces of
cloth to the Buddha and he was rewarded with four. Thus, he
offered to the Buddha whatever was given him by the king, and
each time the king doubled his reward. When finally the re-
ward came up to thirty-two pieces of cloth, the bràhmin kept
one piece for himself and another for his wife, and offered the
remaining thirty pieces to the Buddha.
Then, the king again commented that the bràhmin had truly
performed a very difficult task and so must be rewarded fit-
tingly. The king sent a messenger to the palace to bring two
pieces of velvet cloth, each of which was worth one hundred
thousand, and gave them to the bràhmin. The bràhmin made
these two pieces of valuable cloth into two canopies and kept
one in the perfumed chamber where the Buddha slept and the
other in his own house above the place where a monk was reg-
ularly offered alms-food. When the king next went to the Jēta-
vana Monastery to pay homage to the Buddha, he saw the vel-
vet canopy and recognized it as the offering made by the
bràhmin and he was very pleased. This time, he made a reward
of seven kinds in fours (sabbacatukka), viz., four elephants,
four horses, four female slaves, four male slaves, four errand
boys, four villages and four thousands in cash. When the
monks heard about this, they asked the Buddha, “How is it
that, in the case of this bràhmin, a good deed done at present
bears fruit immediately?” To them the Buddha replied, “If the
bràhmin had offered his outer garment in the first watch of the
night, he would have been rewarded with sixteen of each kind;
if he had made his offering during the middle watch, he would
have been rewarded with eight of each kind; since he had made
his offering only during the last watch of the night, he was re-
warded with only four of each kind. So, when one wants to
400
give in charity, one should do so quickly; if one procrastinates,
the reward comes slowly and only sparingly. Also, if one is too
slow in doing good deeds, one may not be able to do it at all,
for the mind tends to take delight in evil.”

kalyànē abhittharētha pàpà cittaü nivàrayē pu¤¤aü
dandhaü hi karōtō manō pàpasmiü ramatã
kalyànē: in virtue; abhittharētha: be alert; pàpà: from evil;

cittaü: the mind; nivàrayē: guard; pu¤¤aü: good action;
dandhaü: hesitantly; hi karōtō: if one does; manō: his
mind; pàpasmiü: in evil; ramatã: takes delight
In the matter of performing virtuous, meritorious actions, be
alert and act quickly. Guard the mind against evil. If one were
to perform meritorious actions hesitantly, his mind will begin
to take delight in evil things.
Commentary
abhittharētha kalyànē: indulge in wholesome activities without any
loss of time. The practice of the spiritual path has been called by the
Buddha, going against the stream (pañisōtagàmi). The normal tendency
of the mind is to be carried away by emotions and do the wrong things.
If one does not make the effort to go against this current, one will be
doing the wrong things and going the wrong way.
401
Do No Evil Again And Again
9 (2) The Story of Venerable Seyyasaka (Verse 117)

verse, with reference to the Venerable Seyyasaka. For Venera-
ble Seyyasaka was Venerable Kàludàyi’s fellow-monk. Be-
coming discontented with the continence required by the Reli-
gious Life, he started sexually stimulating himself. Thereafter,
as often as he fell into this self-abuse, he broke the same rule.
The Buddha heard about his doings, sent for him, and asked
him, “Is the report true that you did such and such?” “Yes,
Venerable.” “Foolish man,” said the Buddha, “why have you
acted in a manner so unbecoming to your state?” In such fash-
ion did the Buddha reprove him. Having so done, he enjoined
upon him the observance of the rules. Then he said to him,
“Such a course of action inevitably leads to suffering, both in
this world and in the world to come.” So saying, the Buddha
pronounced this Stanza.

purisō cē pàpaü kayirà taü punappunaü na kayirà
tamhi chandaü na kayiràtha pàpassa uccayō dukkhō
purisō: some person; cē pàpaü kayirà: were to commit an

evil deed; taü: that; punappunaü: repeatedly over and
over; na kayirà: should not; tamhi: in that; chandaü: a
delight; na kayiràtha: do not take; pàpassa: in evil; uccayō:
accumulation (of evil); dukkhō: is painful
A person may do some evil things. But he should not keep on
doing it over and over, repeatedly. He should not take delight
in it. Accumulation of evil is painful.
402
Commentary
Special Note: Arahat Kàludàyi: the monk who figures in this story is
named Seyyasaka. Arahat Kàludàyi was Venerable Seyyasaka’s com-
panion and mentor. Arahat Kàludàyi had to impose disciplinary meas-
ures on Seyyasaka. Arahat Kàludàyi, who was charged with correcting
Venerable Seyyasaka, is a predominant arahat in the history of Bud-
dhism. This Mahà arahat had the unique honour of being the first in in-
ducing the relations of the Buddha to embrace the faith. He was with
King Suddhōdana right through the period of six years during the ab-
sence of Prince Siddhàrtha. He made light the absence of the Prince. Af-
ter performing many a meritorious deed, he was born at Kapilawastu as
a son to a minister of king Suddhōdana on the very Wesak Pōya day
when Prince Siddhàrtha was born. He was a close associate of the
Prince Siddhàrtha.
The Prince had seven treasures by birth, viz.: (1) The Bōdhi tree under
which he received Enlightenment; (2) His Queen Yasōdharà; (3) The
Four Great Treasures; (4) Arōhanãya – the royal elephant; (5) Kanthaka
the royal horse; (6) Channa – the charioteer and (7) Companion Kàludàyi.
After Enlightenment, the Buddha was at Vēluvanàràma at Ràjagaha.
King Suddhōdana after an absence of over six years was pining to see his
son. So he sent minister after minister each with a retinue of one thousand
followers requesting the Buddha to return. In all, he sent nine ministers.
But none of them returned. One and all sought ordination and became
arahats. Yet they forgot their mission. Finally he dispatched Kàludàyi, the
most trusted follower. Kàludàyi, and his followers, as others before him,
became arahats. The wish of the king was uppermost in his mind. He
bided his time for a suitable opportunity. He waited till nature became
auspicious for such a journey. Kàludàyi gave the hint and the Buddha was
pleased to oblige. The concourse that attended Buddha was about twenty
thousand arahats. Kàludàyi, heralded the visit by coming through the air
with the bowl in hand. The King was glad at the good news. He got the
bowl filled up with exquisite food and requested the Venerable to partake
of the food then and there agreeing to offer food to the Buddha.
After the Venerable did so, the King repeated the act. The Venerable
agreed to the King’s request that he should come every day and repeat
the process until the arrival of the Buddha. And every day the Venerable
preached to the King by way of thanks. It was a merit offering (pu¤¤a-
anumōdanà) – transfer of merit.
403
Not long afterwards the Buddha addressing the monks and laity de-
clared Venerable Kàludàyi, was foremost in the Noble Sangha for in-
ducing relations to embrace the faith.
pàpa: unwholesome actions: akusala. Unwholesome are all those kar-
mical volitions and the consciousness and mental concomitants associ-
ated therewith, which are accompanied either by greed (lōbha) or hate
(dōsa) or merely delusion (mōha); and all these phenomena are causes
of unfavourable Kamma results and contain the seeds of unhappy des-
tiny or rebirth.
akusala-sàdhàrana-cētasika: general unwholesome (pàpa) mental fac-
tors associated with all unwholesome actions (volitions), are four: (1)
lack of moral shame (ahirika); (2) lack of moral dread (anottappa); (3)
restlessness (uddhacca); (4) delusion (mōha).
måla: roots, also called hētu, are those conditions which through their
presence determine the actual moral quality of a volitional state
(cētanà), and the consciousness and mental factors associated therewith,
in other words, the quality of kamma. There are six such roots, three
kammically wholesome and three unwholesome roots, viz.: greed, hate,
delusion (lōbha, dōsa, mōha) and greedlessness, hatelessness, undelud-
edness (alōbha, adōsa, amōha).
Greed arises through unwise reflection on an attractive object, hate
through unwise reflection on a repulsive object. Thus, greed (lōbha or
ràga) comprises all degrees of attractedness towards an object from the
faintest trace of a longing thought up to grossest egoism, whilst hatred
(dōsa) comprises all degrees of repulsion from the faintest trace of ill-
humour up to the highest pitch of hate and wrath. Those pàpa (unwhole-
some) actions – killing, stealing, unlawful sexual intercourse, lying, tale-
bearing, harsh language, frivolous talk, covetousness, ill-will and wrong
views – these things are either due to greed, or hate, or delusion.
Enraptured with lust (greed), enraged with hate, blinded by delusion,
overwhelmed, with mind ensnared, man aims at his own ruin, at others’
ruin, at the ruin of both, and he experiences mental pain and grief. And
he follows evil ways in deeds, words and thought and he really knows
neither his own welfare, nor the welfare of others, nor the welfare of
both. These things make him blind and ignorant, hinder his knowledge,
are painful, and do not lead him to peace.
404
Accumulated Merit Leads To Happiness
9 (3) The Story of Goddess Làjà (Verse 118)

Verse, with reference to the goddess Làjà.
For a while Venerable Kassapa the Great was in residence at

Pipphalã Cave, he entered into a state of trance, remaining
therein for seven days. Arising from trance on the seventh day,
he surveyed with supernatural vision the places where he
wanted to go for alms. As he looked abroad, he beheld a certain
woman, the keeper of a field of rice-paddy, parching heads of
rice which she had gathered. Thereupon he considered within
himself, “Is she endowed with faith or is she not endowed with
faith?” Straightaway becoming aware that she was endowed
with faith, he reflected, “Will she be able to render me assist-
ance?” Straightaway he became aware of the following, “This
noble young woman is wise and resourceful; she will render
me assistance, and as the result of so doing will receive a rich
reward.” So he put on his robes, took bowl in hand, and went
and stood near the rice-field. When this noble young woman
saw the Venerable, her heart believed, and her body was suf-
fused with the five sorts of joy. “Wait a moment, Venerable,”
said she. Taking some of the parched rice, she went quickly to
him, poured the rice into the Venerable’s bowl, and then, salut-
ing him with the five rests, she made an earnest wish, saying,
“Venerable, may I be a partaker of the Truth you have seen?”
“So be it,” replied the Venerable, pronouncing the words of
thanksgiving. Then that noble young woman saluted the Ven-
erable and set out to return, reflecting upon the alms she had
given to the Venerable.
405
Now in a certain hole by the road skirting the field of growing
rice lurked a poisonous snake. He was not able to bite the Ven-
erable’s leg, for it was covered with his yellow robe. But as that
noble young woman reached that spot on her return, reflecting
upon the alms she had given to the Venerable, the snake wrig-
gled out of his hole, bit her, and then and there caused her to
fall prostrate on the ground. Dying with believing heart, she
was reborn in heaven. As a goddess she came down from time
to time and attended to the upkeep of the Venerable’s place –
cleaning the premises etc. When the Venerable saw what had
been done, he concluded, “Some probationer or novice must
have rendered me this service.” On the second day the goddess
did the same thing again, and the Venerable again came to the
same conclusion. But on the third day the Venerable heard the
sound of her sweeping, and looking in through the keyhole,
saw the radiant image of her body. And straightaway he asked,
“Who is it that is sweeping?” “It is I, Venerable, your female
disciple the goddess Làjà.” “I have no female disciple by that
name.” “Venerable, when I was a young woman tending a rice-
field, I gave you parched rice; as I returned on my way, a snake
bit me, and I died with believing heart and was reborn in the
Heavenly World. Since it was through you that I received this
glory, I said to myself, ‘I will perform the major and minor du-
ties for you and so make my salvation sure.’ Therefore came I
hither, Venerable.” “Was it you that swept this place for me
yesterday and on the preceding days, setting out water for
drinking?” “Yes, Venerable.” “Pray depart hence, goddess.
Never mind about the duties you have rendered, but henceforth
come no more hither.” “Venerable, do not destroy me. Permit
me to perform the major and minor services for you and so
make my salvation sure.” “Goddess, depart hence, lest in the
future, when expounders of the law take the variegated fan and
406
sit down, they have reason to say, ‘Report has it that a goddess
comes and performs the major and minor duties for Venerable
Kassapa, setting out water for him to drink.” Thereupon the
goddess wept and wailed and lamented, standing poised in the
air. About this incident the Buddha said, “Indeed, both in this
world and the world to come, it is the doing of good works
alone that brings happiness.”

purisō cē pu¤¤aü kayirà taü punappunaü kayiràtha
taü hi chandaü kayiràtha pu¤¤assa uccayō sukhō
purisō: some person; cē pu¤¤aü: if meritorious activities;

kayirà: were to do; taü: that; punappunaü: repeatedly over
and over; kayirà: should do; taü hi: in that; chandaü: a
delight; kayiràtha: should take; pu¤¤assa: of merit;
uccayō: accumulation; sukhō: leads to happiness
A person may do some meritorious activity. He must keep on
repeating it, over and over. He must take delight in that merito-
rious action. Accumulation of merit leads to happiness.
Commentary
pu¤¤a: meritorious acts. Kusala is another term to denote such acts.
407
Evil Seems Sweet Until It Ripens
Good May Seem Bad Until Good Matures
9 (4) The Story of Anàthapiõóika (Verses 119 & 120)

these verses, with reference to Anàthapiõóika, the famous rich
man of Sàvatthi.
Anàthapiõóika, who spent fifty-four billion of treasure in the
religion of the Buddha on Jētavana Monastery alone, pro-
ceeded in state three times a day to wait upon the Buddha dur-
ing the Buddha’s residence at Jētavana. Whenever he set out to
go thither, he thought, “The probationers and novices will look
at my hands and ask the question, ‘What has he brought with
him as offerings?’” and therefore never went empty-handed.
When he went there early in the morning he carried rice-por-
ridge with him; after breakfast he carried ghee, fresh butter,
and other medicaments; in the evening he carried with him per-
fumes, garlands, unguents, and garments. Now those who lived
by trade had borrowed from him eighteen billion of treasure.
Moreover eighteen billion of treasure belonging to his family,
secretly buried at the bank of the river, had been swept into the
great ocean at the time when the river burst its banks. The re-
sult was that he was gradually being reduced to a state of pov-
erty. But in spite of this, he just gave alms to the Congregation
of Monks as before, although he was unable to give choice
food as before.
One day the Buddha asked him, “Are alms provided for us in
the house of our householder?” Anàthapiõóika replied, “Yes,
Venerable, but the food is nothing but bird-feed and sour
gruel.” Then said the Buddha to him, “Householder, do not al-
408
low yourself to think, ‘It is nothing but coarse food that I give
to the Buddha,’ and be not disturbed thereat. If the intention be
pure, it is impossible to give the Buddhas and others food that
is really coarse.”
When the Buddha and the Buddha’s disciples entered the
house of Anàthapiõóika, the goddess who dwelt over the gate,
unable to remain, by reason of the intensity of their goodness,
thought to herself, “I will detach the householder from his alle-
giance, that they may no more enter this house.” Now although
the goddess had longed to address the householder, she could
not say a word to him in the heyday of his wealth and power.
At this time, however, she thought to herself, “The house-
holder is now a poor man, and will therefore be disposed to
give heed to my words.” Accordingly she went by night, en-
tered the treasurer’s chamber of state, and stood poised in the
air. When the treasurer saw her, he said, “Who is that?” “It is I,
great treasurer, the goddess that resides over your fourth gate. I
am come to give you admonition.” “Well then, say what you
have to say.”
“Great treasurer, without considering the future, you have dis-
sipated your great wealth in the religion of the monk Gōtama.
Now, although you have reduced yourself to poverty, you still
continue to give of your wealth. If you continue this course, in
a few days you will not have enough left to provide you with
clothing and food. Of what use to you is the monk Gōtama?
Abandon your lavish giving, devote your attention to business,
and make a fortune.” “Is this the advice you came to give me?”
“Yes, treasurer.” “Then go away. Though a hundred thousand
like you should try, you would not be able to move me from
my course. You have said to me what you had no right to say;
what business have you to dwell in my house? Leave my house
409
instantly.” The goddess, unable to withstand the words of a no-
ble disciple who had attained the fruit of conversion, left his
house, taking her children with her.
But after the goddess had left his house, she was unable to find
lodging elsewhere. Then she thought to herself, “I will ask the
treasurer to pardon me and to allow me to resume my residence
in this house.” Accordingly she approached the tutelary deity
of the city, told him of her offense, and said to him, “Come
now, conduct me to the treasurer, persuade him to pardon me,
and persuade him to allow me to resume my residence in his
house.” But the tutelary deity of the city replied, “You said
something you had no business to say; it will be impossible for
me to go with you to the treasurer’s residence.” Thus did the
tutelary deity of the city refuse her request. Then she went to
the Four Great Kings, but they likewise refused her request.
Then she approached Sakka king of gods, told him her story,
and entreated him yet more earnestly. Said she, “Sire, I am un-
able to find a place wherein to lodge myself, but wander about
without protection, children in hand. Obtain for me the privi-
lege of returning to my former residence.” Sakka replied, “But
neither will it be possible for me to speak to the treasurer in
your behalf. However, I will tell you a way.” “Very good, sire;
tell me what it is.”
“Go, assume the dress of the treasurer’s steward; note on a leaf
from the hand of the treasurer a list of the wealth he once pos-
sessed; put forth your supernatural power and recover the
eighteen billion of wealth borrowed by those who live by trade,
and fill therewith the treasurer’s empty storeroom. Besides this
wealth, there are eighteen billion of wealth which were swept
into the great ocean. Yet again there are eighteen billion of
wealth without an owner, to be found in such and such a place.
410
Gather all this together and therewith fill his empty storeroom.
Having thus atoned for your offence, ask him to grant you par-
don.” “Very well,” said the goddess. And straightaway she did
all, just as Sakka king of gods told her to. Having so done, she
went and stood poised in the air, illuminating with supernatural
radiance the treasurer’s chamber of state.
“Who is that?” asked the treasurer. “It is I,” replied the god-
dess, “the blind, stupid goddess that once dwelt over your
fourth gate. Pardon me the words I once spoke to you in my
blind stupidity. In obedience to the command of Sakka king of
gods, I have recovered the fifty-four billion of wealth and filled
your empty storeroom therewith; thus have I atoned for my of-
fence; I have no place wherein to lodge myself, and therefore
am I greatly wearied.” Anàthapiõóika thought to himself, “This
goddess says to me, ‘I have made atonement for my offence,’
and confesses her fault; I will conduct her to the Supremely
Enlightened.” Accordingly he conducted her to the Buddha,
saying to her, “Tell the Buddha all you have done.” The god-
dess fell upon her face before the feet of the Buddha and said,
“Venerable, because of my folly I did not recognize your emi-
nent merit and spoke evil words; pardon me for having spoken
them.” Thus did the goddess ask pardon of both the Buddha
and of the great treasurer.
Then the Buddha admonished both the treasurer and the fairy
with reference to the ripening of deeds both good and evil, say-
ing, “Here in this present life, great treasurer, even an evildoer
sees happiness, so long as his evil deed has not yet ripened. But
so soon as his evil deed has ripened, then he sees only evil.
Likewise a good man sees evil things, so long as his good
deeds have not yet ripened; but so soon as his good deeds have
ripened, then he sees only happiness.”
411
yàva pàpaü na paccati pàpō api bhadraü passati
yadà ca pàpaü paccati atha pàpō pàpàni passati
yàva: as long as; pàpaü: evil action; na paccati: does not

mature; pàpō api: the evil doer; bhadraü passati: views it
as good; yadà ca: when; pàpaü: evil; paccati: begins to
mature; atha: then; pàpō: the evil doer; pàpàni: the true
nature of evil; passati: sees
The evil doer sees even evil as good. When evil begins to ma-
ture, the evil doer will understand evil to be evil.

yàva bhadraü na paccati bhadrō api pàpaü passati
yadà ca bhadraü paccati atha bhadrō bhadràni passati
yàva: as long as; bhadraü: good; na paccati: does not

mature; bhadrō api: even the good; pàpaü passati: is seen
as evil; yadà: when; ca bhadraü: what is good; paccati:
begins to mature; atha: then; bhadrō: good; bhadràni pas-
sati: is seen really as good
A person may do good things. But those good things may at
first seem evil. But when the good matures, then the good will
be seen to be actually good.
Commentary
Anàthapiõóika: These two stanzas were spoken by the Buddha in the
course of an event in which Treasurer Anàthapiõóika figured.
Anàthapiõóika, a millionaire, was the chief lay disciple and supporter
412
of the Buddha. His name Anàthapiõóika, means the ‘feeder of the help-
less’. His original name was Sudatta. Owing to his unparalleled gener-
osity he was given the new name. His birthplace was Sàvatthi.
atha pàpō pàpàni passati: A wicked person may lead a prosperous life
as the result of his past good deeds. He will experience happiness ow-
ing to the potentiality of his past good over the present evil, – a seem-
ing injustice which often prevails in this world. When once, according
to the inexorable law of kamma, his evil actions fructify, then he per-
ceives the painful effects of his wickedness.
atha bhadrō bhadràni passati: A virtuous person, as often happens,

may meet with adversity owing to the potentiality of his past evil ac-
tions over his present good acts. He is convinced of the efficacy of his
present good deeds only when, at the opportune moment, they fructify,
giving him abundant bliss. The fact that at times the wicked are pros-
perous and the virtuous are unfortunate is itself strong evidence in sup-
port of the belief in kamma and rebirth.
413
Take Not Evil Lightly
9 (5) The Story of a Careless Monk (Verse 121)

verse, with reference to a monk who was careless in the use of
furniture belonging to the monastery.
This monk, after using any piece of furniture (such as a couch,

bench or stool) belonging to the monastery, would leave it out-
side in the compound, thus exposing it to rain, sun and white
ants. When other monks chided him for his irresponsible be-
haviour, he would retort, “I do not have the intention to destroy
those things; after all, very little damage has been done,” and
so on and so forth and he continued to behave in the same way.
When the Buddha came to know about this, he sent for the
monk and said to him, “Monk, you should not behave in this
way; you should not think lightly of an evil act, however small
it may be; because, it will grow big if you do it habitually.”
taü maü na àgamissati pàpassa mà appama¤¤ētha

udabindu nipàtēna api udakumbhō pårati thōkathōkaü
api àcinaü bàlō pàpassa pårati
taü: that minor evil: maü: towards me; na àgamissati: will

not bring evil results; pàpassa: about evil action; mà
appama¤¤ētha: do not underestimate; udabindu nipàtēna
api: only drop by drop; udakumbhō: the water pot; pårati:
gets filled; thōkathōkaü api: even little by little; àcinaü:
accumulating; bàlō: the ignorant; pàpassa: by evil; pårati:
gets filled
414
Some tend to believe that evil can be taken lightly. Their atti-
tude to wrong-doing is that they can get away with anything
whatsoever. They say in effect: I will behave in the way I want.
Evil results will never come my way.” But evil accumulates little
by little – very much like a water-pot being filled drop by drop.
Little by little the evil accumulates, until he is filled with it.
Commentary
Requisites of a Monk. This stanza was pronounced by the Buddha,
about a monk who misuses the requisites of monastic life. The requi-
sites of a monk are traditionally very simple. So far as a monk is con-
cerned there are four requisites (catu paccaya) for progress on the path
to purity and freedom. They are robes, food, a lodging and medicine.
These are the bare necessities without which no human being can live.
Basically they are also the fundamental needs of a layman. It was the
Buddha’s custom to ask the monks on meeting them: “How is it with
you; how are you faring? I trust you are well, and that you are not short
of food.” There is the touching tale of a herdsman who, in looking for a
lost ox, missed his midday meal. On his way back, fatigued and hun-
gry, he went to the Buddha to listen to him preaching. The Blessed
One, however, knowing that the man had not eaten all day, inquired
from the people if he could first be fed. The Buddha knew that it was
profitless to preach to this man without first satisfying his hunger.
Although the Buddha did not focus mainly on material progress, he did
not entirely ignore it. The Buddha was very outspoken with regard to
certain aspects of material conditions and social welfare.
It is an admitted fact that poverty is a contributory cause of crime. If
people are deprived of the four requisites mentioned above, the bare
necessities, or if these are scarce, especially food, people’s minds are
not at rest. They cannot and do not think of moral behaviour, or give a
thought to righteous living. Necessity has no law, and they stoop to un-
just and unrighteous ways of gaining a subsistence. Owing to lack of
economic security, and of money, people are led to commit theft and
other crimes. The Kåtadantasutta states how in order to raise the social
and economic conditions of a country, the farmers and traders should
415
be given the necessary facilities to carry on their farming and business,
and that people should be paid adequate wages. Thus when they have
enough for their subsistence and are economically secure, crime is
lessened and peace and harmony prevail.
In another discourse, the Buddha explains to Anàthapiõóika (the
banker who donated to the Sangha the Jētavana Monastery), the four
kinds of happiness a layman ought to enjoy. The first is the satisfaction
of ownership (atthi-sukha), or economic security, so that he has suffi-
cient means acquired lawfully by his own efforts; the second is the joy
of consumption (bōgha-sukha) or happiness gained by the judicious
use of lawful wealth; the third is the happiness of freedom from debt
(anana-sukha), the joy and satisfaction that comes with the thought, I
owe nothing to anyone”; the fourth is the bliss of innocence (anavajja-
sukha), which is the satisfaction derived from the thought, “I am
blessed with blameless acts of body, speech and mind.”
All these discussions and sermons in Buddhism go to show that the
layman, as a member of society, should work hard to earn a living and
strengthen his economic and social security, lest he becomes a burden
to himself and others, but at the same time he should avoid wrong and
unrighteous ways of living and not deviate from the path of self sacri-
fice, charity, self control, moderation, patience, detachment, medita-
tion, etc.
The Buddha’s instructions and advice on right livelihood are addressed
both to the layman and to the members of the Sangha. He has clearly
explained to his disciples that the monk’s life should be absolutely pure
and free from fraud. The Master is indeed very emphatic on this matter,
for he says: “Monks, whatsoever monks are cheats, stubborn, babblers,
cunning, passionate, proud, uncalmed – such monks are no followers
of mine. They have fallen away from this Dhamma-vinaya (Doctrine
and Discipline), nor do they grow, increase and prosper in this
Dhamma-vinaya. Further says the Master: “Monks, this holy life
(brahmacariyaü) is lived neither to cheat people nor for scheming, nor
for profit and favour, nor for the sake of honour. It is not for gossiping,
nor with the intention: ‘let people know me as so-and-so.’ But, monks,
this holy life is lived for the sake of restraint, for abandoning, for dis-
passion, for cessation.”
416
Merit Grows Little By Little
9 (6) The Story of Bilàlapàdaka (Verse 122)

verse, with reference to Bilàlapàdaka, a rich man.
Once, a man from Sàvatthi, having heard a discourse given by

the Buddha, was very much impressed, and decided to practice
what was taught by the Buddha. The exhortation was to give in
charity not only by oneself but also to get others to do so and
that by so doing one would gain much merit and have a large
number of followers in the next existence. So, that man invited
the Buddha and all the resident monks in the Jētavana Monas-
tery for alms-food the next day. Then he went round to each
one of the houses and informed the residents that alms-food
would be offered the next day to the Buddha and other ‘monks
and so to contribute according to their wishes. The rich man
Bilàlapàdaka seeing the man going round from house to house
disapproved of his behaviour and felt a strong dislike for him
and murmured to himself “O this wretched man! Why did he
not invite as many monks as he could himself offer alms, in-
stead of going round coaxing people!” So he asked the man to
bring his bowl and into this bowl, he put only a little rice, only
a little butter, only a little molass. These were taken away sepa-
rately and not mixed with what others had given. The rich man
could not understand why his things were kept separately, and
he thought perhaps that man wanted others to know that a rich
man like him had contributed very little and so put him to
shame. Therefore, he sent a servant to find out.
The promoter of charity put a little of everything that was

given by the rich man into various pots of rice and curry and
417
sweetmeats so that the rich man may gain much merit. His
servant reported what he had seen; but Bilàlapàdaka did not get
the meaning and was not sure of the intention of the promoter
of charity. However, the next day he went to the place where
alms-food was being offered. At the same time, he took a knife
with him, intending to kill the chief promoter of charity, if he
were to reveal in public just how little a rich man like him had
contributed.
But this promoter of charity said to the Buddha, “Venerable,
this charity is a joint offering of all; whether one has given
much or little is of no account; each one of us has given in faith
and generosity; so may all of us gain equal merit.” When he
heard those words, Bilàlapàdaka realized that he had wronged
the man and pondered that if he were not to own up his mistake
and ask the promoter of charity to pardon him, he would be re-
born in one of the four lower worlds (apàyas). So he said, “My
friend, I have done you a great wrong by thinking ill of you;
please forgive me.” The Buddha heard the rich man asking for
pardon, and on enquiry found out the reason. So, the Buddha
said, “My disciple, you should not think lightly of a good deed,
however small it may be, for small deeds will become big if
you do them habitually.

taü maü na àgamissati pu¤¤assa mà avama¤¤ētha udab-
indu nipàtēna api udakumbhō pårati thōkathōkaü api àci-
naü dhãrō pu¤¤assa pårati
taü: that act of merit; maü: towards me; na àgamissati:

will not come bringing good results; pu¤¤assa: act of
merit; mà avama¤¤ētha: do not underestimate; udabindu
418
nipàtēna api: only drop by drop; udakumbhō: the water
pot; pårati: gets filled; thōkathōkaü api: even little by lit-
tle; àcinaü: collected; dhãrō: the great man; pu¤¤assa:
with merit; pårati: gets filled.
Some tend to think that virtue can be taken lightly, and that vir-
tue practiced is not likely to bring about any spectacular good
results. This view is not quite correct. The good done by an in-
dividual accumulates little by little. The process is very much
like the filling of a water-pot, drop by drop. As time goes on,
the little acts of virtue accumulate, until the doer of good is
totally filled with it.
Commentary
màppama¤¤ētha; mà avama¤¤ētha: do not under estimate. The inten-
tion of this Stanza is to stress that wholesome action, however trifling
it may seem, is not to be under-estimated. Since the action yields re-
sults in terms of happiness, even a modicum of good can be helpful.
419
Shun Evil As Poison
9 (7) The Story of Mahàdhana (Verse 123)

verse, with reference to Mahàdhana the merchant.
Mahàdhana was a rich merchant from Sàvatthi. On one occa-

sion, five hundred robbers were planning to rob him, but they
did not get the chance to rob him. In the meantime, they heard
that the merchant would soon be going out with five hundred
carts loaded with valuable merchandise. The merchant Mahàd-
hana also invited the monks who would like to go on the same
journey to accompany him, and he promised to look to their
needs on the way. So, five hundred monks accompanied him.
The robbers got news of the trip and went ahead to lie in wait
for the caravan of the merchant. But the merchant stopped at
the outskirts of the forest where the robbers were waiting. The
caravan was to move on after camping there for a few days.
The robbers got the news of the impending departure and made
ready to loot the caravan; the merchant, in his turn, also got
news of the movements of the bandits and he decided to return
home. The bandits now heard that the merchant would go
home; so they waited on the homeward way. Some villagers
sent word to the merchant about the movements of the bandits,
and the merchant finally decided to remain in the village for
some time. When he told the monks about his decision, the
monks returned to Sàvatthi by themselves.
On arrival at the Jãtavana Monastery, they went to the Buddha

and informed him about the cancellation of their trip. To them,
the Buddha said, “Monks, Mahàdhana keeps away from the
journey beset with bandits, one who does not want to die keeps
420
away from poison; so also, a wise monk, realizing that the
three levels of existence are like a journey beset with danger,
should strive to keep away from doing evil.”

mahaddhanō appasatthō vàõijō bhayaü maggaü
iva jivitukàmō visaü iva pàpàni parivajjayē
mahaddhanō: an extremely affluent; appasatthō: accompa-

nied by a small retinue of caravans; vàõijō: like a mer-
chant; bhayaü maggaü iva: (avoiding) the risky path;
jivitukàmō: being fond of life; visaü iva: just like poison;
pàpàni: evil acts; parivajjayē: shun totally
A rich and wise trader carrying goods will scrupulously avoid a
risky road (a road known to be frequented by bandits), espe-
cially if he does not have an adequate retinue of caravans to en-
sure safety. Again, an individual fond of his life will very care-
fully avoid poison. In the same way, one must totally shun evil.
Commentary
appasatthō: minor caravan of traders. The expression ‘sattha’ denotes
a band of merchants. They travel from one place to the other trading
their merchandise. At times they travel in formidable caravans. In an-
cient times such caravans were made up of carts and wagons drawn by
oxen. Since they had to traverse a variety of terrain at times they were
attacked by bandits. To counter such attacks, the merchants travelled in
large groups, capable of dispelling an attack by bandits. In traditional
commentary sattha (the merchants) are described as being of two cate-
gories: (1) janghasattha: hawkers and vendors who travelled mostly
singly carrying their merchandise themselves; (2) sakata sattha: those
who travelled about filling carts with their merchandise. In the days of
the Buddha, these caravans of carts were an outstanding feature in the
421
economy. In this stanza, a habit of these extremely wealthy merchants
is stressed. If they were very rich but if the caravan is small (appa-
satthō) they would avoid ‘fearful paths’ (bhayaü maggaü). Fearful
paths were those known to be inhabited by bandits.
pàpàni: evil of body, speech and thought. These are rooted in lust
(lōbha), hate (dōsa) and mental confusion (mōha). These are emotional
acts that bring unhappiness to both oneself as well as others. Evil is as
dangerous and distinctive as bandits and poison.
422
Evil Results From Bad Intention
9 (8) The Story of Kukkuñamitta (Verse 124)

verse, with reference to the hunter Kukkuñamitta and his family.
At Ràjagaha there was once a rich man’s daughter who had at-
tained sōtàpatti fruition as a young girl. One day, Kukkuña-
mitta, a hunter, came into town in a cart to sell venison. Seeing
Kukkuñamitta the hunter, the rich young lady fell in love with
him immediately; she followed him, married him and lived
with him in a small village. As a result of that marriage, seven
sons were born to them and in course of time, all the sons got
married. One day, the Buddha surveyed the world early in the
morning with his supernormal power and found that the hunter,
his seven sons and their wives were due for attainment of
sōtàpatti fruition. So, the Buddha went to the place where the
hunter had set his trap in the forest. He put his footprint close
to the trap and seated himself under the shade of a bush, not far
from the trap.
When the hunter came, he saw no animal in the trap; he saw

the footprint and surmised that someone must have come be-
fore him and let out the animal. So, when he saw the Buddha
under the shade of the bush, he took him for the man who had
freed the animal from his trap and flew into a rage. He took out
his bow and arrow to shoot at the Buddha, but as he drew his
bow, he became immobilized and remained fixed in that posi-
tion like a statue. His sons followed and found their father;
they also saw the Buddha at some distance and thought he must
be the enemy of their father. All of them took out their bows
423
and arrows to shoot at the Buddha, but they also became im-
mobilized and remained fixed in their respective postures.
When the hunter and his sons failed to return, the hunter’s wife
followed them into the forest, with her seven daughters-in-law.
Seeing her husband and all her sons with their arrows aimed at
the Buddha, she raised both her hands and shouted, “Do not
kill my father.”
When her husband heard her words, he thought, “This must be

my father-in-law”, and her sons thought, “This must be our
grandfather” and thoughts of loving-kindness came into them.
Then the lady said to them, “Put away your bows and arrows
and pay obeisance to my father.” The Buddha realized that, by
this time, the minds of the hunter and his sons had softened and
so he willed that they should be able to move and to put away
their bows and arrows. After putting away their bows and ar-
rows, they paid obeisance to the Buddha and the Buddha ex-
pounded the Dhamma to them. In the end, the hunter, his seven
sons and seven daughters-in-law, all fifteen of them, attained
sōtàpatti fruition. Then the Buddha returned to the monastery
and told Venerable ânanda and other monks about the hunter
Kukkuñamitta and his family attaining sōtàpatti fruition in the
early part of the morning. The monks then asked the Buddha,
“Venerable, is the wife of the hunter, who is a sōtàpanna, also
not guilty of taking life, if she has been getting things like nets,
bows and arrows for her husband when he goes out hunting?”
To this question the Buddha answered, “Monks, the sōtàpannas
do not kill, they do not wish others to get killed. The wife of
the hunter was only obeying her husband in getting things for
him. Just as the hand that has no wound is not affected by poi-
son, so also, because she has no intention to do evil she is not
doing any evil.”
424
cē pàõimhi vanō na assa pàõinà visaü hareyya
visaü abbanaü na anvēti akubbatō pàpaü natthi
cē: if; pàõimhi: in one’s palm; vanō: wound; nà assa: is not

present; pàõinà: in the palm; visaü: poison; hareyya: can
be taken; visaü: the poison; abbanaü: one without the
wound in the palm; na anvēti: will not enter; akubbatō: in
the same way to the person does not commit evil; pàpaü
natthi: no evil occurs
If a person has no wound in his palm, that person can carry poi-
son in his hand. This is because the poison will not get ab-
sorbed into that person’s system. In the same way, to a person
who has not committed an evil action, there is no fear of evil
consequences.
Commentary
visaü: the poison. If a man without a wound in his palm touches poi-
son, it will not affect his system. Similarly, evil will not affect one who
does not do evil things.
425
Wrong Done To Others Returns To Doer
9 (9) The Story of K o ka the Huntsman (Verse 125)

verse, with reference to Kōka the huntsman.
One morning, as Kōka was going out to hunt with his pack of
hounds, he met a monk entering the city for alms-food. He took
that as a bad omen and grumbled to himself, “Since I have seen
this wretched one, I don’t think I would get anything today,”
and he went on his way. As expected by him, he did not get an-
ything. On his way home also, he saw the same monk returning
to the monastery, and the hunter became very angry. So he set
his hounds on the monk. Swiftly, the monk climbed up a tree to
a level just out of reach of the hounds. Then the hunter went to
the foot of the tree and pricked the heels of the monk with the
tip of his arrow. The monk was in great pain and was not able
to hold his robes on; so the robes slipped off his body on to the
hunter who was at the foot of the tree.
The dogs seeing the yellow robe thought that the monk had
fallen off the tree and pounced on the body, biting and pulling
at it furiously. The monk, from his shelter in the tree, broke a
dry branch and threw it at the dogs. Then the dogs discovered
that they had been attacking their own master instead of the
monk, and ran away into the forest. The monk came down
from the tree and found that the hunter had died and felt sorry
for him. He also wondered whether he could be held responsi-
ble for the death, since the hunter had died for having been
covered up by his yellow robes.
So, he went to the Buddha to clear up his doubts. The Buddha
said, “My son, rest assured and have no doubt; you are not re-
426
sponsible for the death of the hunter; your morality (sãla) is
also not soiled on account of that death. Indeed, that huntsman
did a great wrong to one to whom he should do no wrong, and
so had come to this grievous end.”

yō appaduññhassa suddhassa anaïgaõassa narassa
pōsassa dussati (taü) pàpaü pañivàtaü khittō sukhumō
rajō iva taü bàlaü ēva paccēti
yō: if someone; appaduññhassa: is unblemished; suddhassa:

is pure; anaïgaõassa: is free of defilements; narassa
pōsassa: to such a human being; dussati: a person were to
become harsh; pàpaü: that evil act; pàñivàtaü: against the
wind; khittō: thrown; sukhumō rajō iva: like some fine
dust; taü bàlaü ēva: to that ignorant person himself; pac-
cēti: returns
If an ignorant person were to become harsh and crude towards
a person who is without blemishes, pure, and is untouched by
corruption, that sinful act will return to the evil-doer. It is very
much like the fine dust thrown against the wind. The dust will
return to the thrower.
Commentary
anaïgaõassa: to one bereft of defilements – aïganas. Aïganas are de-
filements that are born out of ràga (passion), dōsa (ill-will), and mōha
(ignorance). These are described as aïganas (literally, open spaces;
play-grounds) because evil can play about in these without inhibition.
At times, ‘stains’, too, are referred to as aïgana. Etymologically, aï-
gana also means the capacity to deprave a person defiled by blemishes.
In some contexts, aïgana implies dirt. An individual who is bereft of
defilements is referred to as anaïgana.
427
Those Who Pass Away
9 (10) The Story of Venerable Tissa (Verse 126)

verse, with reference to Venerable Tissa. Once, there was a
gem polisher and his wife in Sàvatthi; there was also a Venera-
ble (senior monk), who was an arahat. Every day, the couple
offered alms-food to the Venerable. One day, while the gem
polisher was handling meat, a messenger of King Pasēnadi of
Kōsala arrived with a ruby, which was to be cut and polished
and sent back to the king. The gem polisher took the ruby with
his hand which was covered with blood, put it on a table and
went into the house to wash his hands. The pet crane of the
family, seeing the blood stained ruby and mistaking it for a
piece of meat, picked it up and swallowed it in the presence of
the Venerable. When the gem polisher returned, he found that
the ruby was missing. He asked his wife and his son and they
answered that they had not taken it. Then, he asked the Venera-
ble who said that he did not take it. The gem polisher was not
satisfied. As there was no one else in the house, the gem pol-
isher concluded that it must be the Venerable who had taken
the precious ruby: so he told his wife that he must torture the
Venerable to get admission of theft.
But his wife replied, “This Venerable had been our guide and
teacher for the last twelve years, and we have never seen him
doing anything evil; please do not accuse the Venerable. It
would be better to take the king’s punishment than to accuse a
noble one.” But her husband paid no heed to her words; he
took a rope and tied up the Venerable and beat him many times
with a stick. As a result of this, the Venerable bled profusely
from the head, ears and nose, and dropped on the floor. The
428
crane, seeing blood and wishing to take it, came close to the
Venerable. The gem polisher, who was by then in a great rage,
kicked the crane with all his might and the bird died instantane-
ously. Then, the Venerable said, “Please see whether the crane
is dead or not,” and the gem polisher replied, “You too shall
die like this crane.” When the Venerable was sure the crane
had died, he said, softly, “My disciple, the crane swallowed the
ruby.”
Hearing this, the gem polisher cut up the crane and found the
ruby in the stomach. Then, the gem polisher realized his mis-
take and trembled with fear. He pleaded with the Venerable to
pardon him and also to continue to come to his door for alms.
The Venerable replied, “My disciple, it is not your fault, nor is
it mine. This has happened on account of what has been done
in our previous existences; it is just our debt in saüsàra; I feel
no ill will towards you. As a matter of fact, this has happened
because I have entered a house. From today, I would not enter
any house; I would only stand at the door.” Soon after saying
this, the Venerable expired as a result of his injuries.
Later, the monks asked the Buddha where the various charac-
ters in the above episode were reborn, and the Buddha an-
swered, “The crane was reborn as the son of the gem polisher;
the gem polisher was reborn in Niraya (Hell); the wife of the
gem polisher was reborn in one of the dēva worlds; and the
Venerable, who was already an arahat when he was living, at-
tained Parinibbàna.”
ēkē gabbhaü uppajjanti pàpakamminō nirayaü

sugatinō saggaü yanti anàsavà parinibbanti
429
ēkē: some; gabbhaü: in a womb; uppajjanti: get con-
ceived; pàpakamminō: evil doers; nirayaü: in hell (are
born) sugatinō: those who have good ways; saggaü:
heaven; yanti: reach; anàsavà: those who are free of taints
and corruptions; parinibbanti: achieve total Nibbàna
Some, after their death, receive conception in wombs. Those

who have committed sins in their life-time are born in hell.
Those whose ways have been virtuous when they were alive go
to heaven when they die. These blemishless ones who are to-
tally free of taints and corruptions, achieve total Nibbàna, on
giving up their mortal lives.
Commentary
sagga: heaven. In the traditional commentaries, sagga is defined as fol-
lows: råpàdihi pa¤ca kàma gunēhi sutthu aggōti – saggō. This means:
the place where the five-fold sensualities are at the highest possible
level. Those who live in heaven are called dēvas (angels or gods).
gabbhaü ēkē uppajjanti: According to Buddhism there are four kinds

of birth – namely, egg-born (aõdaja), womb-born (jalàbuja), moisture-
born (saüsēdaja), and spontaneous birth (ōpapàtika).
nirayaü pàpakamminō: Niraya = ni + aya = devoid of happiness.

There are four kinds of niraya – namely, woeful state (apàya), the ani-
mal kingdom (tiracchànayōni), the plane of Petas (pētayōni), and the
plane of Asura-demons (asurayōni). None of these states is eternal.
According to their evil kamma beings may be born in such woeful
states. Departing from those states, they may be born in blissful states
according to their past good kamma.
parinibbanti anàsavà: Arahants, after death, are not born any more,
but attain Parinibbàna.
430
Shelter Against Death
9 (11) The Story of Three Groups of Persons (Verse 127)
A group of monks were on their way to pay homage to the

Buddha and they stopped at a village on the way. Some people
were cooking alms-food for those monks, when one of the
houses caught fire and a ring of fire flew up into the air. At that
moment, a crow came flying, got caught in the ring of fire and
dropped dead in the central part of the village. The monks, see-
ing the dead crow, observed that only the Buddha would be
able to explain for what evil deed this crow had to die in this
manner. After taking alms-food, they went to the Buddha, to
ask about the crow. Another group of monks were on their way
to pay homage to the Buddha. When they were in the middle of
the ocean, the boat could not be moved. So, lots were drawn to
find out who the unlucky one was. Three times the lot fell on
the wife of the skipper. Then the skipper said sorrowfully,
“Many people should not die on account of this unlucky
woman; tie a pot of sand to her neck and throw her into the wa-
ter.” The woman was thrown into the sea and the ship started to
move. On arrival at their destination, the monks disembarked
and continued on their way to the Buddha. They also intended
to ask the Buddha due to what evil kamma the unfortunate
woman was thrown overboard.
A group of seven monks also went to pay homage to the
Buddha. On the way, they enquired at a monastery and they
were directed to a cave, and there they spent the night; but in
the middle of the night, a large boulder slipped off from above
and closed the entrance. In the morning, the monks from the
nearby monastery coming to the cave, saw that and they went
to bring people from seven villages. With the help of these
431
people they tried to move the boulder, but the seven monks
were trapped in the cave without food or water for seven days.
On the seventh day, the boulder moved miraculously by itself,
and the monks came out and continued their way to the
Buddha. They also intended to ask the Buddha due to what pre-
vious evil deed they were thus shut up for seven days in a cave.
The three groups of travelling monks went to the Buddha. Each

group related to the Buddha what they had seen on their way
and the Buddha answered their questions. The Buddha’s an-
swer to the first group: “Monks, once there was a farmer who
had a very lazy and stubborn ox. The farmer, in anger, tied a
straw rope round the neck of the ox and set fire to it, and the ox
died. On account of this evil deed, the farmer had suffered for a
long time in Hell (Niraya) He had been burnt to death in the
last seven existences.” The past actions brought on the present
suffering. The Buddha’s answer to the second group: “Monks,
once there was a woman who had a dog. Whatever she did and
wherever she went the dog always followed her. As a result,
some young boys would poke fun at her. She was very angry
and felt so ashamed that she planned to kill the dog. She filled
a pot with sand, tied it round the neck of the dog and threw it
into the water; and the dog was drowned. On account of this
evil deed, that woman had suffered for a long time and, in serv-
ing the remaining part of the effect, she had been thrown into
the water to be drowned.” The Buddha’s answer to the third
group: “Monks, once, seven cowherds saw an iguana going
into a mound and, for fun, they closed all the outlets of the
mound. After completely forgetting the iguana that was
trapped in the mound. Only after seven days did they remem-
ber what they had done and hurried to the scene of their mis-
chief to let the iguana out. On account of this evil deed, you
432
seven have been imprisoned together for seven days without
any food.” The Buddha replied, “Even in the sky or anywhere
else, there is no place which is beyond the reach of the conse-
quences of evil.”
yatthaññitō pàpakammà mu¤ceyya sō jagatippadēsō na vij-

jati antalikkhē na samuddamajjhē na pabbatànaü vivaraü
pavissa na
yattha: somewhere; ñhitō: taking shelter; pàpakammà: from

the results of evil actions; mu¤ceyya: (one could) escape;
sō: that kind of; jagatippadēsō: spot on earth; na vijjati: is
not seen; antalikkhē: out in space; na: there is no such
place; samuddamajjhē na: nor (is there such a place) in the
middle of the ocean; pabbatànaü: of mountains; vivaraü:
cleft, crevice or opening; pavissa: having entered: na: (one
cannot escape)
There is no single spot on Earth an evil-doer can take shelter in

to escape the results of his evil actions. No such place is seen
out there in space, or in the middle of the ocean. Neither in an
opening, a cleft or a crevice in a rocky mountain can he take
shelter to escape the results of his evil action.
Commentary
na vijjati sō jagatippadēsō: there is no place. The implication here is
that there is no place either on land, in the sea or in the sky where an
evil-doer can escape the consequences of his misdeeds. The stanza
mentions some of the places which might be considered safe: anta-
likkhē (space; sky); samuddamajjhē (in the middle of the sea); pab-
batànaü vivaraü (crevices of a rock).
433
No Escape From Death
9 (12) The Story of King Suppabuddha (Verse 128)
While residing at the Nigrōdhàràma Monastery, the Buddha

spoke this verse, with reference to King Suppabuddha.
King Suppabuddha was the father of Dēvadatta and father-in-
law of Prince Siddhattha who later became Gōtama Buddha.
King Suppabuddha was very antagonistic to the Buddha for
two reasons. First, because as Prince Siddhattha he had left his
wife Yasōdharà, the daughter of King Suppabuddha, to re-
nounce the world; and secondly, because his son Dēvadatta,
who was admitted into the Order by Gōtama Buddha, had
come to regard the Buddha as his arch enemy. One day, know-
ing that the Buddha would be coming for alms-food, he got
himself drunk and blocked the way. When the Buddha and the
monks came, Suppabuddha refused to make way, and sent a
message saying, I cannot give way to Samana Gōtama, who is
so much younger than me.” Finding the road blocked, the
Buddha and the monks turned back. Suppabuddha then sent
someone to follow the Buddha secretly and find out what the
Buddha said, and to report to him.
As the Buddha turned back, he said to ânanda, “ânanda, be-
cause King Suppabuddha refused to give way to me, on the
seventh day from now he will be swallowed up by the earth, at the
foot of the steps leading to the pinnacled hall of his palace.”
The king’s spy heard these words and reported to the king. And the
king said that he would not go near those steps and would prove
the words of the Buddha to be wrong. Further, he instructed his
men to remove those steps, so that he would not be able to use
them; he also kept some men on duty, with instructions to hold
him back should he go in the direction of the stairs.
434
When the Buddha was told about the king’s instructions to his
men, he said, “Monks! Whether King Suppabuddha lives in a
pinnacled tower, or up in the sky, or in an ocean or in a cave,
my word cannot go wrong; King Suppabuddha will be swal-
lowed up by the earth at the very place I have told you.”
On the seventh day, about the time of the alms meal the royal
horse got frightened for some unknown reason and started
neighing loudly and kicking about furiously. Hearing frighten-
ing noises from his horse, the king felt that he must handle his
pet horse and forgetting all precautions, he started towards the
door. The door opened of its own accord, the steps which had
been pulled down earlier were also there, his men forgot to
stop him from going down. So the king went down the stairs
and as soon as he stepped on the earth, it opened and swal-
lowed him up and dragged him right down to Avãci Hell. Thus,
no matter how hard he tried, the foolish king was unable to es-
cape the effects of his evil kamma.
yatthaññhitaü maccu nappasahētha sō jagatippadēsō na

vijjati antalikkhē na samuddamajjhē na pabbatànaü
vivaraü pavissa na
yattha: somewhere; ñhitaü: taking shelter; maccu: by

Death; nappasahētha: will not be overwhelmed; sō: that
kind of; jagatippadēsō: spot on earth; na vijjati: is not seen;
antalikkhē: out in space; na: there is no such place; samud-
damajjhē na: nor in the middle of the ocean; pabbatànaü:
of mountains; vivaraü: cleft, crevice or opening; pavissa:
having entered; na: one cannot escape
435
Not in the sky, nor in the ocean midst, not even in a cave of a
mountain rock, is there a hiding place where one could escape
death.
Commentary
nappasahētha maccu: place where death cannot overcome a person.
The implication of the stanza is that there is no place whatsoever on
Earth where death cannot overcome a person. In positive terms, there is
no escape from death, wherever one went.
436
Chapter 10
Daõóa Vagga
Punishment
Of Others Think Of As Your Own Self
10 (1) The Story of a Group of Six Monks (Verse 129)

verse, with reference to a group of six monks.
Once, a group of monks was cleaning up a building in the Jēta-
vana Monastery with the intention of occupying it, when they
were interrupted in their task by another group of monks who
had arrived at the scene. The monks who had come later told
the first group of monks who were cleaning the building, “We
are elderly and more senior to you, so you had better accord us
every respect and give way to us; we are going to occupy this
place and nothing will stop us from doing so.”
However, the first group of monks resisted the unwelcome in-
trusion by the senior monks and did not give in to their de-
mands, whereupon they were beaten up by the senior monks
till they could not bear the beatings and cried out in pain.
News of the commotion had reached the Buddha who, on
learning about the quarrel between the two groups of monks,
admonished them and introduced the disciplinary rule whereby
monks should refrain from hurting one another.

sabbē daõóassa tasanti sabbē maccunō bhàyanti
attànaü upamaü katvà na haneyya na ghàtayē
sabbē. all; daõóassa: at punishment; tasanti. are frightened;

sabbē: all; maccunō: death; bhàyanti: fear; attànaü: one’s
own self, upamaü katvà: taking as the example; na haneyya:
do not kill; na ghàtayē: do not get anyone else to kill
438
All tremble at violence, all fear death. Comparing oneself with
others do not harm, do not kill.
Commentary
maccunō bhàyanti: fear death. Buddhism has analyzed the phenome-
non of death quite extensively. The Paticca-Samuppàda describes the
process of rebirth in subtle technical terms and assigns death to one of
the following four causes:
1) Exhaustion of the reproductive kammic energy (kammakkhaya).

The Buddhist belief is that, as a rule, the thought, volition, or de-
sire, which is extremely strong during lifetime, becomes predom-
inant at the time of death and conditions the subsequent birth. In
this last thought-process is present a special potentiality. When
the potential energy of this reproductive (janaka). Kamma is ex-
hausted, the organic activities of the material form in which is em-
bodied the life-force, cease even before the end of the life-span in
that particular place. This often happens in the case of beings who
are born in states of misery (apàya) but it can also happen in other
planes.
2) The expiration of the life-term (àyukkhaya), which varies in differ-

ent planes. Natural deaths, due to old age, may be classed under this
category. There are different planes of existence with varying age-
limits. Irrespective of the kammic force that has yet to run, one
must, however, succumb to death when the maximum age-limit is
reached. If the reproductive kammic force is extremely powerful,
the kammic energy rematerialises itself in the same plane or, as in
the case of dēvas, in some higher realm.
3) The simultaneous exhaustion of the reproductive kammic energy

and the expiration of the life-term (ubhayakkhaya).
439
4) The opposing action of a stronger kamma unexpectedly obstructing
the flow of the reproductive kamma before the life-term expires
(upacchēdaka-kamma). Sudden untimely deaths of persons and the
deaths of children are due to this cause. A more powerful opposing
force can check the path of a flying arrow and bring it down to the
ground. So a very powerful kammic force of the past is capable of
nullifying the potential energy of the last thought-process, and may
thus destroy the psychic life of the being. The death of Venerable
Dēvadatta, for instance, was due to a destructive kamma which he
committed during his lifetime.
The first three are collectively called timely deaths (kàla-marana), and
the fourth is known as untimely death (akàlamarana). An oil lamp, for
instance, may get extinguished owing to any of the following four
causes – namely, the exhaustion of the wick, the exhaustion of oil, si-
multaneous exhaustion of both wick and oil, or some extraneous cause
like a gust of wind. So may death be due to any of the foregoing four
causes.
Very few people, indeed, are prepared to die. They want to live longer
and longer, a delusion which contemporary research is making more
possible to realize. The craving for more and more of this life is some-
what toned down, if one believes, as many do, that this is only one life
of a series. Plenty more lives are available to those who crave for them
and work begun in this one does not have to be feverishly rushed to a
conclusion but may be taken up again in subsequent births. The actual
pains of dying are, of course, various and not all people go through
physical agonies. But there is distress of another sort; the frightful
stresses which are set up in the mind of one whose body is dying –
against his will. This is really the final proof that the body does not be-
long to me, for if it did, I could do whatever I wanted with it; but at the
time of death, although I desire continued life, it just goes and dies –
and there is nothing to be done about it. If I go towards death unpre-
pared, then, at the time when the body is dying, fearful insecurity will
be experienced, the result of having wrongly identified the body as
myself.
440
To All Life Is Dear

verse, with reference to a group of six monks. This is linked to
the previous verse.
After having exchanged blows over the incident at the Jētavana
Monastery, the same two groups of monks quarrelled again
over the same building. As the rule relating to physically hurt-
ing others had already been laid down by the Buddha, this par-
ticular rule was strictly observed by both groups.
However, this time one of the two groups made threatening
gestures to the other group, to the extent that the latter cried out
in fright. The Buddha, after hearing about this threatening atti-
tude of the monks, introduced the disciplinary rule preventing
the making of threatening gestures to each other.

sabbē daõóassa tasanti sabbēsaü jãvitaü piyaü attànaü
upamaü katvà na haneyya na ghàtayē
sabbē: all; daõóassa: at punishment; tasanti: are fright-

ened; sabbēsaü: to all; jãvitaü: life; piyaü: dear; attànaü:
one’s own self; upamaü katvà: taking as the example; na
haneyya: do not kill; na ghàtayē: do not get anyone else to
kill
All are frightened of being hurt or of any threat to one’s life.
To all, life is dear. Seeing that others feel the same way as one-
self, equating others to oneself, refrain from harming or killing.
441
Commentary
na haneyya, na ghàtayē: do not destroy; do not kill. Here, the quality

that is being inculcated is compassion. Disagreements and disputes
arise due to lack of compassion. A universal compassion arises only
when there is the perception of true reality. Compassion expresses it-
self through wholesome action. Compassion is not merely thinking
compassionate thoughts. It has to show itself through compassionate
action. Compassion is taking note of the sufferings of other beings in
the world. It overcomes callous indifference to the plight of suffering
beings, human or otherwise. Likewise, it must be reflected in one’s life
by a willingness to go out of one’s way to give aid where possible and
to help those in distress. It has the advantage of reducing one’s selfish-
ness by understanding others’ sorrows. It is Lord Buddha’s medicine
for cruelty, for how can one harm others when one has seen how much
they have to suffer already? It has also two enemies: the ‘near’ one is
mere grief, while its ‘far’ enemy is cruelty.
Mettà: compassion – loving-kindness. Mettà is the first of the four sub-

lime states. It means that which softens one’s heart, or the state of a
true friend. It is defined as the sincere wish for the welfare and genuine
happiness of all living beings without exception. It is also explained as
the friendly disposition, for a genuine friend sincerely wishes for the
welfare of his friend.
“Just as a mother protects her only child even at the risk of her life,
even so one should cultivate boundless loving-kindness towards all liv-
ing beings” is the advice of the Buddha. It is not the passionate love of
the mother towards her child that is stressed here but her sincere wish
for the genuine welfare of her child. Mettà is neither carnal love nor
personal affection, for grief inevitably arises from both. Mettà is not
mere neighbourliness, for it makes no distinction between neighbours
and others. Mettà is not mere universal brotherhood, for it embraces all
living beings including animals, our lesser brethren and sisters that
need greater compassion as they are helpless. Mettà is not religious
brotherhood either. Owing to the sad limitations of so-called religious
brotherhood human heads have been severed without the least com-
442
punction, sincere outspoken men and women have been roasted and
burnt alive; many atrocities have been perpetrated which baffle de-
scription; cruel wars have been waged which mar the pages of world
history. Even in this supposedly enlightened twentieth century the fol-
lowers of one religion hate or ruthlessly persecute and even kill those
of other faiths merely because they cannot force them to think as they
do or because they have a different label. If, on account of religious
views, people of different faiths cannot meet on a common platform
like brothers and sisters, then surely the missions of compassionate
world teachers have pitifully failed. Sweet mettà transcends all these
kinds of narrow brotherhood. It is limitless in scope and range. Barriers
it has none. Discrimination it makes not. Mettà enables one to regard
the whole world as one’s motherland and all as fellow-beings. Just as
the sun sheds its rays on all without any distinction, even so sublime
mettà bestows its sweet blessings equally on the pleasant and the un-
pleasant, on the rich and the poor, on the high and the low, on the vi-
cious and the virtuous, on man and woman, and on human and animal.
Such was the boundless mettà of the Buddha who worked for the wel-
fare and happiness of those who loved Him as well as of those who
hated Him and even attempted to harm and kill Him. The Buddha exer-
cised mettà equally towards His own son Ràhula, His adversary Dē-
vadatta, His attendant ânanda, His admirers and His opponents. This
loving-kindness should be extended in equal measure towards oneself
as towards friend, foe and neutral alike. Suppose a bandit were to ap-
proach a person travelling through a forest with an intimate friend, a
neutral person and an enemy, and suppose he were to demand that one
of them be offered as a victim. If the traveller were to say that he him-
self should be taken, then he would have no mettà towards himself. If
he were to say that anyone of the other three persons should be taken,
then he would have no mettà towards them.
Such is the characteristic of real mettà. In exercising this boundless

loving-kindness oneself should not be ignored. This subtle point
should not be misunderstood, for self-sacrifice is another sweet virtue
and egolessness is yet another higher virtue. The culmination of this
mettà is the identification of oneself with all beings (sabbattatà), mak-
443
ing no difference between oneself and others. The so-called I is lost in
the whole. Separatism evaporates. Oneness is realized.
There is no proper English equivalent for this graceful Pàli term

mettà. Goodwill, loving-kindness, benevolence and universal love are
suggested as the best renderings. The antithesis of mettà is anger, ill-
will, hatred, or aversion. Mettà cannot co-exist with anger or vengeful
conduct.
444
Those Who Do Not Receive Happiness
10 (3) The Story of Many Youths (Verses 131 & 132)

these verses, with reference to a number of youths.
Once, the Buddha was out on an alms-round at Sàvatthi when

he came across a number of youths beating a snake with sticks.
When questioned, the youths answered that they were beating
the snake because they were afraid that the snake might bite
them. To them the Buddha said, “If you do not want to be
harmed, you should also not harm others: if you harm others,
you will not find happiness in your next existence.”
yō attanō sukhaü ēsànō sukha kàmàni bhåtàni

daõóēna vihiüsati sō pecca sukhaü na labhatē
yō: if someone; attanō: one’s own; sukhaü ēsànō: seeking hap-

piness; yō: if someone; sukha kàmàni bhåtàni: equally happi-
ness-seeking beings; daõóēna: with rods (with various inflic-
tions); vihiüsati: tortures (gives pain to); sō: that person;
pecca: in the next birth too; sukhaü: happiness; na labhatē:
does not achieve (happiness)
People who like to be happy and are in search of pleasure hurt

others through various acts of violence for their own happi-
ness. These victims too want to be happy as much as those who
inflict pain on them. Those who inflict pain do not achieve
happiness even in their next birth.
445
yō attanō sukhaü ēsànō sukha kàmàni bhåtàni
daõóēna na hiüsati, sō pecca sukhaü labhatē
yō: if someone; attanō: one’s own; sukhaü ēsànō: seeking

happiness; sukha kàmàni: equally happiness-seeking;
bhåtàni: beings; daõóēna: with rods (with various inflic-
tions); na hiüsati: does not hurt, torture or give pain; sō:
that person; pecca: in the next world; sukhaü: happiness;
labhatē: achieves
If people who like happiness for themselves and are in search
of pleasure for themselves, do not hurt or torture others or give
pain to others, they achieve happiness in the next life too.
Commentary
Anàthapiõóika and Jētavana: most of the stanzas in Dhammapada
were spoken by the Buddha while residing at Jētavanàràma, built by
Anàthapiõóika. In consequence, both these are important institutions
for Buddhist especially to Dhammapada. The original name of
Anàthapiõóika, which means the feeder of the helpless, was Sudatta.
Owing to his unparalleled generosity he was latterly known by his new
name. His birthplace was Sàvatthi. One day he visited his brother-in-
law in Ràjagaha to transact some business. He did not come forward as
usual to welcome him but Sudatta found him in the garden making
preparations for a feast. On inquiry, to his indescribable joy, he under-
stood that those arrangements were being made to entertain the Buddha
on the following day. The utterance of the mere word Buddha roused
his interest and he longed to see Him. As he was told that the Buddha
was living in the Sãtavana forest in the neighbourhood and that he
could see Him on the following morning, he went to sleep. His desire
to visit the Buddha was so intense that he had a sleepless night and he
arose at an unusual hour in the morning to start for the Sãtavana. It ap-
pears that, owing to his great faith in the Buddha, a light emanated
446
from his body. He proceeded to the spot passing through a cemetery. It
was pitch dark and a fear arose in him. He thought of turning back.
Then Sãvaka, a yakkha, himself invisible, encouraged him, saying:
A hundred elephants and horses too,

Ay, and a hundred chariots drawn by mules,
A hundred thousand maidens, in their ears
Bejewelled rings: – all are not worth
The sixteenth fraction of a single stride.
Advance, O citizen, go forward thou!
Advance for thee is better than retreat.
His fear vanished and faith in the Buddha arose in its place. Light ap-
peared again, and he courageously sped forward. Nevertheless, all this
happened a second time and yet a third time. Ultimately he reached
Sãtavana where the Buddha was pacing up and down in the open air an-
ticipating his visit. The Buddha addressed him by his family name, Su-
datta, and called him to His presence. Anàthapiõóika was pleased to
hear the Buddha address him thus and respectfully inquired whether
the Buddha rested happily. The Buddha replied:
Sure at all times happily doth rest

The arahat in whom all fire’s extinct.
Who cleaveth not to sensuous desires,
Cool all his being, rid of all the germs
That bring new life, all cumbrances cut out,
Subdued the pain and pining of the heart,
Calm and serene he resteth happily
For in his mind he hath attained to Peace.
Hearing the Dhamma, he became a sōtàpanna (stream-winner), and in-

vited the Buddha to spend the rainy season at Sàvatthi. The Buddha ac-
cepted the invitation suggesting that Buddhas take pleasure in solitude.
Anàthapiõóika, returning to Sàvatthi, bought the park belonging to
Prince Jēta at a price determined by covering, so the story goes, the
whole site with gold coins, and erected the famous Jētavana Monastery
447
at a great cost. Here the Buddha spent nineteen rainy seasons. This
monastery where the Buddha spent the major part of His life was the
place where He delivered many of His sermons. Several discourses,
which were of particular interest to laymen, were delivered to
Anàthapiõóika, although he refrained from asking any question from
the Buddha, lest he should weary Him.
Once, the Buddha, discoursing on generosity, reminded Anàthapiõóika

that alms given to the Sangha together with the Buddha is very merito-
rious; but more meritorious than such alms is the building of a monas-
tery for the use of the Sangha; more meritorious than such monasteries
is seeking refuge in the Buddha, the Dhamma, and the Sangha; more
meritorious than seeking refuge in the Buddha, the Dhamma and the
Sangha, is the observance of the five precepts; more meritorious than
such observance is meditation on loving-kindness (mettà) for a mo-
ment; and most meritorious of all is the development of Insight as to
the fleeting nature of things (passanà).
On another occasion when the Buddha visited the house of

Anàthapiõóika, he heard an unusual uproar inside the house and in-
quired what it was. “Lord, it is Sujàtà, my daughter-in-law, who lives
with us. She is rich and has been brought here from a wealthy family.
She pays no heed to her mother-in-law, nor to her father-in-law, nor to
her husband; neither does she venerate, honour, reverence nor respect
the Buddha,” replied Anàthapiõóika.
The Buddha called her to His presence and preached an illuminative

discourse on seven kinds of wives that exist even in modern society as
it was in the days of old.
Who so is wicked in mind, ill-disposed, pitiless, fond of other (men)

neglecting husband, a prostitute, bent on harassing – such a one is
called a troublesome wife. (vadhakabhariyà)
Who so wishes to squander whatever profits, though little, that the hus-
band gains whether by crafts, trade, or plough – such a one is called a
thievish wife. (cōrabhariyà)
448
Who so is not inclined to do anything, lazy, gluttonous, harsh, cruel,
fond of bad speech, lives domineering the industrious – such a one is
called a lordly wife. (ayyabhariyà)
Who so is ever kind and compassionate, protects her husband like a

mother, her son, guards the accumulated wealth of her husband – such
a one is called a motherly wife. (màtubhariyà)
Who so is respectful towards her husband just as a younger sister to-

wards her elder brother, modest, lives in accordance with her hus-
band’s wishes – such a one is called a sisterly wife. (bhaginibhariyà)
Who so rejoices at the sight of her husband even as a friend on seeing a

companion who has come after a long time, is of noble birth, virtuous
and chaste – such a one is called a friendly wife. (sakhibhariyà)
Who so, when threatened with harm and punishment, is not angry but
calm, endures all things of her husband with no wicked heart, free from
hatred, lives in accordance with her husband’s wishes – such a one is
called a handmaid wife. (dàsibhariyà)
The Buddha describing the characteristics of the seven kinds of wives

remarked that of them the troublesome wife (vadhakabhariyà), the
thievish wife (cōrabhariyà), and the lordly wife (ayyabhariyà), are bad
and undesirable ones, while the motherly wife (màtubhariyà), sisterly
wife (bhaginibhariyà), friendly wife (sakhibhariyà), and handmaid
wife (dàsibhariyà), are good and praiseworthy ones.
“These Sujàtà, are the seven kinds of wives a man may have: and
which of them are you?” “Lord, let the Buddha think of me as a hand-
maid wife (dàsibhariyà) from this day forth.”
Anàthapiõóika used to visit the Buddha daily and, finding that people
go disappointed in the absence of the Buddha, wished to know from
the Venerable ânanda whether there was a possibility for the devout
followers to pay their respects when the Buddha went out on His
preaching tours. This matter was reported to the Buddha with the result
that the ânanda-Bodhi tree, which stands to this day, was planted at
the entrance to the monastery.
449
sukhaü: happiness. Commenting on the four kinds of happiness a lay-
man may enjoy, the Buddha declared: “There are these four kinds of
happiness to be won by the householder who enjoys the pleasures of
sense, from time to time and when occasion offers. They are: the hap-
piness of ownership (atthisukha), the happiness of enjoyment (bhōgas-
ukha), the happiness of debtlessness (ananasukha), and the happiness
of innocence (anavajjasukha).
“What is the happiness of ownership?” Herein a clansman has wealth

acquired by energetic striving, amassed by strength of arm, won by
sweat, lawful, and lawfully gotten. At the thought, wealth is mine, ac-
quired by energetic striving, lawfully gotten, happiness comes to him,
satisfaction comes to him. This is called the happiness of ownership.
“What is the happiness of debtlessness?” Herein a clansman owes no

debt, great or small, to anyone. At the thought, I owe no debt, great or
small, to anyone, happiness comes to him, satisfaction comes to him.
This is called the happiness of debtlessness.
“What is the happiness of innocence? Herein the Aryan disciple is

blessed with blameless action of body, blameless action of speech,
blameless action of mind. At the thought, I am blessed with blameless
action of body, speech and mind, happiness comes to him, satisfaction
comes to him. This is called the happiness of innocence.”
Winning the bliss of debtlessness a man

May then recall the bliss of really having.
When he enjoys the bliss of wealth, he sees
’Tis such by wisdom.
When he sees he knows.
Thus is he wise indeed in both respects.
But these have not one-sixteenth of the bliss
(That cometh to a man) of blamelessness.
450
Retaliation Brings Unhappiness
Tranquility Should Be Preserved
10 (4) The Story of Venerable Kunóadhàna (Verses 133 & 134)
While residing at the Jãtavana Monastery, the Buddha spoke

these verses, with reference to Venerable Kunóadhàna.
From the day Kunóadhàna became a monk a certain female
form accompanied him. The Venerable himself never saw her,
but everybody else saw her. Indeed, whenever the Venerable
made an alms-round in a village, the inhabitants would first
give the Venerable a portion of alms saying, “Venerable, this is
for you,” and then they would give the woman a second por-
tion of alms, saying, “And this is for our female friend.” The
story goes that in the dispensation of the Buddha Kassapa there
were two companion-monks who were as intimately associated
with each other as though they had issued from the womb of
the same mother. And in the dispensation of the Buddha
Dãghàyu, year by year and month by month as the monks met
together for the purpose of keeping fast-day, those same two
monks would come forth from their lodging and say to each
other, “Let us go to the hall of discipline together.”
Now at that time a certain goddess, reborn in the heavenly
world, seeing those two monks, thought, “These two monks
are too much together; is there perhaps some way by which I
can separate them?” No sooner had she thought this in her folly
than one of the two monks said to his companion, “Brother,
wait a moment; I must attend to the needs of nature.” As soon
as she heard this, that goddess assumed the form of a woman
and entered the thicket with the Venerable. When he came out,
she followed close behind him, arranging with one hand her
451
tuft of hair and with the other her undergarment. The Venera-
ble himself could not see her, but when the monk who stood
outside waiting for him turned and looked, he saw the woman
come out, arranging her hair and her undergarment. As soon as
the woman observed that the waiting monk had seen her, she
disappeared. When the Venerable came up to the monk who
was waiting for him, the latter said to him, “Brother, you have
broken your vow of chastity.” “I have done no such thing,
brother.” “Why, I just saw a young woman come out after you,
doing this and that. Yet you say you have done nothing.”
The Venerable acted as if he had been struck by a thunderbolt.
He said, “Brother, do not ruin me. I have done no such thing.”
Said the monk, “What I saw, I saw with my own eyes. Do you
expect me to believe you?” And forthwith he broke off the tip
of his staff and departed. Moreover, when he sat down in the
hall of concession, he said, “I will not keep the fast-day in his
company.” The Venerable said to the monks, “Brethren, there
is not a fleck of dust even the size of an atom on my chastity.”
But the monk repeated, “What I saw, I saw with my own eyes.”
When the female spirit saw that the monk was unwilling to
keep the fast-day with the Venerable, she thought to herself, “I
have done a grievous wrong.” And straightaway she said to the
monk, “Venerable, my noble elder has not really violated his
vow of chastity. I did this merely to try him. Pray keep the fast-
day with him as usual.” When the monk saw the female spirit
poised in the air, and heard her speak those words, he believed
her, and kept the fast-day with the Venerable. He was not,
however, so kindly disposed to the Venerable as before. Such
was the former deed of the female spirit.
Now at the end of their allotted term of life, the Venerables
were reborn according to their good pleasure. The female spirit
452
was reborn in the Avãci Hell, and after suffering torment there
for a period of an interval between two Buddhas, was reborn in
Sàvatthi in the dispensation of the present Buddha as a man.
When he had grown up he retired from the world and decided
to become a monk, subsequently making it his full profession.
From the day he retired from the world, a phantom in female
form appeared and followed him. Therefore they gave him the
name Kunóadhàna. When the monks observed that he was fol-
lowed about by a woman, they said to Anàthapiõóika, “Treas-
urer, drive this unchaste monk out of your monastery, for by
reason of him reproach will fall upon all of the other monks.”
“But, Venerables, is the Buddha not at the monastery?” “He is,
lay disciple.” ‘Well then, the Buddha alone will know.” The
monks went and said the same thing to Visàkhà, and she gave
them the same answer.
The monks, getting no satisfaction from the two lay disciples,
reported the matter to the king, saying, “Great king, Kunóad-
hàna goes about accompanied by a woman, and has thus cast
reproach upon all the rest of the monks. Drive him out of your
kingdom.” “But where is he, venerables?” “In the monastery,
great king.” “In which lodging does he reside?” “In such and
such.” “Very well, go your way. I will have him caught.” So in
the evening the king went to the monastery, caused the Venera-
ble’s lodging to be surrounded by his men, and himself stood
facing the entrance to the Venerable’s cell.
The Venerable, hearing a loud noise, came out and stood fac-
ing the monastery. The king immediately saw that phantom
woman standing behind him. When the Venerable observed
that the king had come to his cell, he went up into the monas-
tery again and sat down, but the king did not make obeisance to
the Venerable. The king saw the woman no more. Although he
453
looked inside the door and under the bed, still he did not see
her. Finally he said to the monk, “Venerable, I saw a certain
woman in this place; where is she?” “I see none, great king.”
Then said the king, “I just saw her behind your back.” But the
Venerable replied as before, “I see no woman, great king.”
“Venerable, just step out here for a moment.” The monk came
out and stood below, facing the monastery. Again that woman
stood behind the Venerable. The king, seeing her, ascended
once more to the upper floor. The Venerable observing that the
king had gone, sat down. The king again looked everywhere,
but for all that failed to see the woman. And again he asked the
monk, “Venerable, where is that woman?” “I do not see her.”
“Tell me the truth, Venerable. I just saw a woman standing be-
hind your back.” “Yes, great king; that is what everybody says.
Everybody says, ‘A woman follows you where ever you go,’
but I never see her.”
The king, suspecting it was a phantom, said to the Venerable,
“Venerable, with much impurity following about you, no one
will give even food. Therefore, visit my house regularly and I
alone will furnish you with the four requisites. And, having
given this invitation, he departed. The monks went and re-
ported the matter to the Buddha. Then, the Buddha related to
them the monk’s wicked deed in a previous birth as a female
spirit and preached the Dhamma.

ka¤ci pharusaü mà avōca vuttà taü pañivadeyyuü hi
sàrambhakathà dukkhà pañidaõóà taü phuseyyuü
ka¤ci: to anyone; pharusaü: harsh words; mà avōca: do

not speak; vuttà: if you speak harshly; taü: to you; pañi-
454
vadeyyuü: harsh words will be spoken in return; hi: for
some reason; sàrambhakathà: cross talk; dukkhà: is pain-
ful; pañidaõóà: mutual attacks; taü: you; phuseyyuü: may
resort to
Never speak harsh words. If you do, you will also be replied to
in the same vein. This kind of cross talk is painful. It may even
lead to the exchange of blows.

sacē upahatō kaüsō yathà attànaü nērēsi ēsō
nibbànaü pattō asi tē sàrambhō na vijjati
sacē: just like; upahatō: flattened out; kaüsō yathà: a metal

pot; attànaü: one’s own self; nērēsi: is rendered silent;
ēsō: that way; nibbànaü pattō asi: Nibbàna has been
reached by you; tē: for you; sàrambhō: need to exchange
words; na vijjati: is not seen
When an individual is tranquil and silent like a flattened out
metal pot, it is as if he has already attained Nibbàna. Such a
person does not engage in vain talk. Even when it is struck, the
flattened out metal pot cannot make a sound in return.
Commentary
pharusaü mà avōca: do not speak harsh words. The positive advice
here is to practice right speech. Right speech is to abstain (1) from
falsehood and always speak the truth; (2) from tale-bearing which
brings about discord and disharmony, and to speak words that are con-
ducive to concord and harmony; (3) from harsh and abusive speech,
and instead to speak kind and refined words; and (4) from idle chatter,
vain talk or gossip and instead to speak words which are meaningful
and blameless.
455
kaüsō: a metal pot. The description kamsa is given to any one of the
five metals – gold, silver, copper, iron or lead. Here, the image is that
of a metal pot. When its pot-shape is gone and is flattened out, it does
not give out a sound. It is dull and silent.
Esa pattō’si nibbànaü: One who follows this exemplary practice,
even though not yet having attained Nibbàna, is regarded as having at-
tained Nibbàna.
456
Decay And Death Terminate Life
10 (5) The Story of Some Ladies Observing the Moral Precepts
(Verse 135)
While residing at the Pubbàràma Monastery, the Buddha spoke

this verse, with reference to five hundred ladies.
Once, five hundred ladies from Sàvatthi came to the Pub-

bàràma Monastery to keep the Eight Precepts. The donor of the
monastery, the well-renowned Visàkhà, asked different age
groups of ladies why they had come to keep the fast-day. She
got different answers from different age groups for they had
come to the monastery for different reasons. The old ladies
came to the monastery to keep the fast-day because they hoped
to gain the riches and glories of celestial beings in their next
existence; the middle-aged ladies had come to the monastery
because they did not want to stay under the same roof with the
mistresses of their respective husbands. The young married la-
dies had come because they wanted their first born to be a son,
and the young unmarried ladies had come because they wanted
to get married to good husbands.
Having had these answers, Visàkhà took all the ladies to the
Buddha. When she told the Buddha about the various answers
of the different age groups of ladies, the Buddha said,
“Visàkhà! Birth, ageing and death are always actively working
in beings; because one is born, one is subject to ageing and de-
cay, and finally to death. Yet, they do not wish to strive for lib-
eration from the round of existences (saüsàra); they still wish
to linger in saüsàra.”
457
yathà gōpàlō daõóēna gàvō gōcaraü pàcēti ēvaü
jarà ca maccå ca pàninaü àyuü pàcēti
yathà: just as; gōpàlō: the cow-herd; daõóēna: with the

goad; gàvō: the cattle; gōcaraü: to the pasture; pàcēti:
drives; ēvaü: similarly; jarà ca: decay; maccå ca: and
death; pàninaü: of beings; àyuü: life-span; pàcēti: drive
The cowherd drives the cattle along to the pasture with the
goad. In the same way, decay and death drive the life-span of
beings.
Commentary
Visàkhà: Special Note on Visàkhà. Visàkhà was the daughter of
Dhànanjaya. Her mother was Sumanà Devi, and her beloved grandfa-
ther was the rich man Mendaka.
When she was only seven years old, the Buddha happened to visit her
birth place, Bhaddiya, in the kingdom of Anga. Her grandfather, hear-
ing of Buddha’s visit, said to her, “Dear girl, this is a happy day for you
and a happy day for me. Summon the maidens who are your attendants,
mount the chariots, and accompanied by your retinue of slave-maidens,
go forth to welcome the Buddha.”
Readily she agreed and, as advised, went up to the Buddha, saluted

Him and sat respectfully at a side. The Buddha was pleased with her
refined manners and he preached the Dhamma to her and others.
Though young in age, she was comparatively far advanced from a
moral standpoint. As such, immediately after hearing the Dhamma, she
attained the first stage of sainthood (sōtàpatti) in her early age. Books
state that even in the prime of her youth she possessed masculine
strength and was gifted with all womanly charms. Her hair was like a
peacock’s tail and when loosened it reached the hem of her skirt and
then the ends of the hair curled and turned upwards. Her lips were of a
458
bright red colour and were smooth and soft to the touch. Her teeth were
white and were evenly set without interstices and shone like a row of
diamonds. Her skin, without the use of any cosmetic, was as smooth as
a blue lotus-wreath and was of a golden colour. She retained her youth-
ful appearance although she bore several children.
Endowed with these five kinds of feminine beauty – hair, flesh, bone,
skin and youth – young Visàkhà excelled both in worldly wisdom and
spiritual insight. When she was about fifteen or sixteen years old, on a
certain festival day, she went on foot with her retinue in a holiday spirit
to the river to bathe. Suddenly there arose an unexpected shower, and
all but young Visàkhà ungraciously ran as fast as they could and en-
tered a hall where there were some bràhmins who had come in search
of a suitable maiden possessed of the five kinds of beauty for their
young master. Cultured Visàkhà, without any particular haste, grace-
fully proceeded at her usual gait and entered the hall with garments and
ornaments all wet. The inquisitive bràhmins criticized her for not
quickening up her pace as others had done and thus escaping being
drenched in the rain.
Talented Visàkhà rose to the occasion and gave an extempore dis-

course on deportment according to her view. She said that she could
have run even faster but she refrained from doing so purposely. Then
she explained that it was not becoming for a king, adorned with all
jewels, to gird up his loins and run in the palace-court. Likewise it is
not becoming for a fully caparisoned state elephant to run; it should
move about with the natural grace of an elephant. Monks also incur
criticism when they run about like ordinary laymen. Likewise it is not a
dignified spectacle to see a woman running about like a man.
The Bràhmins were pleased with her instructive talk and thought that
she was an ideal wife for their master. Accordingly, arrangements were
made to give her in marriage to their master, Punnavaddhàna, himself
the son of a rich man named Migàra, who was not a follower of the
Buddha.
The marriage festival was conducted on an elaborate scale. On the

wedding day, in addition to a large dowry and an exquisitely rich orna-
459
ment (mahàlatàpitandhàna), her wise father gave her the following ad-
monitions: (1) do not carry outside the indoor fire; (2) do not take in-
side the outdoor fire; (3) give only to those that give; (4) do not give to
those that do not give; (5) give both to those that give and do not give;
(6) sit happily; (7) eat happily; (8) sleep happily; (9) tend the fire and
(10) honour the household divinities.
Books state that she had the good fortune to be the happy mother of ten
fortunate sons and ten fortunate daughters. She died at the ripe age of
one hundred and twenty.
460
Results Of Evil Torment The Ignorant
10 (6) The Story of the Boa Constrictor P eta-Ghost (Verse 136)

verse, with reference to a boa constrictor pēta-ghost.
Once upon a time Venerable Moggallàna was descending from

Vulture Peak with Venerable Lakkhana, when by Supernatural
Vision he beheld a ghost twenty-five leagues long in the form
of a boa-constrictor. Flames of fire proceeded from his head
and descended on his extremities; flames of fire proceeded
from his extremities and descended on his head; flames of fire
proceeded from both sides of him and descended on his mid-
dle. When the Venerable beheld that ghost he smiled. When
the Venerable Lakkhana asked him why he smiled, he replied,
“Brother, it is not the proper time to answer that question; wait
until we are in the presence of the Buddha, and then ask me.”
When, therefore, Venerable Moggallàna had completed his

round for alms in Ràjagaha, and had come into the presence of
the Buddha, Venerable Lakkhana repeated his question. Vener-
able Moggallàna replied as follows, “At that spot, brother, I
saw a ghost, and his outward appearance was such and such.
When I saw him, I thought to myself, ‘No such ghost as that
did I ever see before.’ That is why I smiled.” Then said the
Buddha, “Monks, my disciples indeed possess eyes and use
them.” Continuing, he confirmed the statement of the Venera-
ble and added, “I saw that very ghost as I sat on the Throne of
Enlightenment. However, the thought came into my mind ‘If
any refuse to believe my word, it may be to their detriment.’
Therefore I said nothing about it. But now that I have Moggal-
làna for my witness, I do say it.” When he had thus spoken, in
461
response to a request of the monks, he explained what the
ghost had done in a previous state of existence.
The story goes that in the dispensation of the Buddha Kassapa,
a treasurer named Sumangala spread the ground with bricks of
gold for a space of twenty usabhas (fathoms), expended an
equal amount of treasure in building a monastery, and an equal
amount in giving a festival in honour of the opening of the
monastery. One day, very early in the morning, as he was on
his way to pay his respects to the Buddha, he saw hidden in a
certain rest house at the gate of the city a certain thief, his feet
spattered with mud, his robe drawn over his head. The treas-
urer said to himself, “This man with feet all spattered with mud
must be some night-prowler in hiding.” “Never mind, I know
how to get even with you,” thought the thief. And conceiving a
grudge against the treasurer, he burned his field seven times,
cut off the feet of the cattle in his cattle-pen seven times, and
burned his house seven times.
But, in spite of all this, he was unable to satisfy his grudge
against the treasurer. So he made friends with the treasurer’s
page and asked him, “What is your master the treasurer espe-
cially fond of?” “There is nothing he thinks more of than the
perfumed chamber,” replied the page. “Very well,” thought the
thief, “I will burn up the perfumed chamber and thus satisfy
my grudge.” Accordingly, when the Buddha entered the city
for alms he broke all the vessels used for drinking and eating
and set fire to the perfumed chamber. When the treasurer heard
the cry, “The perfumed chamber is on fire!” he immediately
went there, but before he arrived at the perfumed chamber it
had burned to the ground. The treasurer rebuilt the monastery
and pardoned the thief for his crimes. The thief was reborn as
the pēta-ghost.
462
atha pàpàni kammàni karaü bàlō na bujjhati
dummēdhō sēhi kammēhi aggidaóóō iva tappati
atha: besides; pàpàni kammàni: evil deeds; karaü: doing;

bàlō: the ignorant person; no bujjhati: is not aware; dum-
mēdhō: the unwise person; sēhi kammēhi: due to his own
evil actions; aggidaóóō iva: as if he has been burnt by fire;
tappati. burns (suffers)
Fools, unaware that evil rebounds, through evil acts they hurt
themselves. As flies leap into fire and burn, their own execu-
tioners they become.
Commentary
dummēdhō: an individual who does not possess wisdom. Here, wis-
dom is meant to be the capacity to weigh right and wrong.
463
The Evil Results Of Hurting The Pious
Evil Results Of Hurting Harmless Saints
Harming The Holy Is Disastrous
Woeful States In The Wake Of Evil Doing
10 (7) The Story of Venerable Mahà Moggallàna (Verses 137 – 140)
While residing at the Jãtavana Monastery, the Buddha spoke

these verses, with reference to Venerable Mahà Moggallàna.
Once upon a time the heretics met together and said to each
other, “Brethren, do you know the reason why the gifts and of-
ferings to the Buddha have waxed great?” “No, we do not
know; but do you know?” “Indeed we do know; it has all come
about through one Venerable Moggallàna. For Venerable Mog-
gallàna goes to heaven and asks the deities what deeds of merit
they performed; and then he comes back to earth and says to
men, ‘By doing this and that men receive such and such glory.’
Then he goes to hell and asks also those who have been reborn
in hell what they did; and comes back to earth and says to men,
‘By doing this and that men experience such and such suffer-
ing.’ Men listen to what he says, and bring rich gifts and offer-
ings. Now if we succeed in killing him, all these rich gifts and
offerings will fall to us.”
“That is a way indeed!” exclaimed all the heretics. So all the

heretics with one accord formed the resolution, “We will kill
him by hook or by crook.” Accordingly they roused their own
supporters, procured a thousand pieces of money, and formed a
plot to kill Venerable Moggallàna. Summoning some wander-
ing thieves, they gave them the thousand pieces of money and
said to them, “Venerable Moggallàna lives at Black Rock. Go
there and kill him.” The money attracted the thieves and they
464
immediately agreed to do as they were asked. “Yes, indeed,”
said the thieves; “we will kill the Venerable.” So they went and
surrounded the Venerable’s place of abode.
The Venerable, knowing that his place of abode was sur-
rounded, slipped out through the keyhole and escaped. The
thieves, not seeing the Venerable that day, came back on the
following day, and again surrounded the Venerable’s place of
abode. But the Venerable knew, and so he broke through the
circular peak of the house and soared away into the air. Thus
did the thieves attempt both in the first month and in the second
month to catch the Venerable, but without success. But when
the third month came, the Venerable felt the compelling force
of the evil deed he had himself committed in a previous state of
existence, and made no attempt to get away.
At last the thieves succeeded in catching the Venerable. When
they had so done, they tore him limb from limb, and pounded
his bones until they were as small as grains of rice. Then think-
ing to themselves, “He is dead,” they tossed his bones behind a
certain clump of bushes and went their way. The Venerable
thought to himself, “I will pay my respects to the Buddha be-
fore I pass into Nibbàna.” Accordingly he swathed himself
with meditation as with a cloth, made himself rigid, and soar-
ing through the air, he proceeded to the Buddha, paid obei-
sance to the Buddha, and said to him, “Venerable, I am about
to pass into Nibbàna.” “You are about to pass into Nibbàna,
Moggallàna?” “Yes, Venerable.” “To what region of the earth
are you going?” “To Black Rock, Venerable.” “Well then,
Moggallàna, preach the Law to me before you go, for hereafter
I shall have no such disciple as you to look upon.” “That will I
do, Venerable,” replied Venerable Moggallàna. So first paying
obeisance to the Buddha, he rose into the air, performed all
465
manner of miracles just as did the Venerable Sàriputta on the
day when he passed into Nibbàna, preached the Dhamma, paid
obeisance to the Buddha, and then went to Black Rock forest
and passed into Nibbàna.
Immediately the report spread all over South Asia. “Thieves

have killed the Venerable.” Immediately King Ajàtasattu sent
out spies to search for the thieves. Now as those very thieves
were drinking strong drink in a tavern, one of them struck the
other on the back and felled him to the ground. Immediately
the second thief reviled the first, saying, “You scoundrel, why
did you strike me on the back and fell me to the ground?”
“Why, you vagabond of a thief, you were the first to strike
Venerable Moggallàna.” “You don’t know whether I struck
him or not.” There was a babel of voices crying out, “’Twas I
struck him, ’Twas I struck him.”
Those spies heard what the thieves said, captured all the
thieves, and made their report to the king. The king caused the
thieves to be brought into his presence and asked them, “Was it
you that killed the Venerable?” “Yes, your majesty.” “Who,
pray, put you up to it?” “The naked ascetics, your majesty,”
The king had the five hundred naked ascetics caught, placed
them, together with the five hundred thieves, waist-deep in pits
which he had dug in the palace-court, caused their bodies to be
covered over with bundles of straw, and then caused the bun-
dles of straw to be lighted. When he knew that they had been
burned, he caused their bodies to be plowed with iron plows
and thus caused them all to be ground to bits.
The monks began a discussion in the hall of truth: “Venerable

Moggallàna met death which he did not deserve.” At that mo-
ment the Buddha approached and asked them, “Monks, what
466
are you saying as you sit here all gathered together?” When
they told him, he said, “Monks, if you regard only this present
state of existence, Venerable Moggallàna indeed met a death
which he did not deserve. But as a matter of fact, the manner of
death he met was in exact conformity with the deed he commit-
ted in a previous state of existence.” Thereupon the monks
asked the Buddha, “But, venerable, what was the deed he com-
mitted in a previous state of existence?” In reply the Buddha
related his former deed in detail.
The story goes that once upon a time in the distant past a cer-
tain youth of good family performed with his own hand all of
the household duties, such as pounding rice and cooking, and
took care of his mother and father also. One day his mother and
father said to him, “Son, you are wearing yourself out by per-
forming all of the work both in the house and in the forest. We
will fetch you home a certain young woman to be your wife.”
The son replied, “Dear mother and father, there is no necessity
of your doing anything of the sort. So long as you both shall
live I will wait upon you with my own hand.” In spite of the
fact that he refused to listen to their suggestion, they repeated
their request time and again, and finally brought him home a
young woman to be his wife.
For a few days only she waited upon his mother and father. Af-
ter those few days had passed, she was unable even to bear the
sight of them and said to her husband with a great show of in-
dignation, “It is impossible for me to live any longer in the
same house with your mother and father.” But he paid no atten-
tion to what she said. So one day, when he was out of the
house, she took bits of clay and bark and scum of rice-gruel
and scattered them here and there about the house. When her
husband returned and asked her what it meant, she said, “This
467
is what your blind old parents have done; they go about litter-
ing up the entire house; it is impossible for me to live in the
same place with them any longer.” Thus did she speak again
and again. The result was that finally even a being so distin-
guished as he, a being who had fulfilled the Perfection, broke
with his mother and father.
“Never mind,” said the husband, I shall find some way of deal-
ing with them properly.” So when he had given them food, he
said to them, “Dear mother and father, in such and such a place
live kinsfolk of yours who desire you to visit them; let us go
thither.” And assisting them to enter a carriage, he set out with
them. When he reached the depths of the forest, he said to his
father, “Dear father, hold these reins; the oxen know the track
so well that they will go without guidance; this is a place where
thieves lie in wait for travellers; I am going to descend from the
carriage.” And giving the reins into the hands of his father, he
descended from the carriage and made his way into the forest.
As he did so, he began to make a noise, increasing the volume

of the noise until it sounded as if a band of thieves were about
to make an attack. When his mother and father heard the noise,
they thought to themselves, “A band of thieves are about to at-
tack us.” Therefore they said to their son, “Son, we are old peo-
ple; save yourself, and pay no attention to us.” But even as his
mother and father cried out thus, the son, yelling the thieves’
yell, beat them and killed them and threw their bodies into the
forest. Having so done, he returned home.
When the Buddha had related the foregoing story of Venerable

Moggallàna’s misdeed in a previous state of existence, he said,
“Monks, by reason of the fact that Venerable Moggallàna com-
mitted so monstrous a sin, he suffered torment for numberless
468
hundreds of thousands of years in hell; and thereafter, because
the fruit of his evil deed was not yet exhausted, in a hundred
successive existences he was beaten and pounded to pieces in
like manner and so met death. Therefore the manner of death
which Venerable Moggallàna suffered was in exact conformity
with his own misdeed in a previous state of existence. Like-
wise the five hundred heretics who with the five hundred
thieves offended against my son who had committed no of-
fense against them, suffered precisely that form of death which
they deserved. For he that offends against the offenseless, in-
curs misfortune and loss through ten circumstances.”

yō adaõóēsu appaduññhēsu daõóēna dussati dasannam
a¤¤ataraü ñhànaü khippam ēva nigacchati
yō: if a person; adaõóēsu: the non-violent ones;

appaduññhēsu: one bereft of evil; daõóēna: through vio-
lence; dussati: hurts; dasannam: (of) ten forms of suffer-
ing; a¤¤ataraü ñhànaü: one form of suffering; khippam
ēva: without delay; nigacchati: will happen
If one attacks one who is harmless, or ill-treats innocent be-
ings, ten woeful states lie here and now to one of which he
shall fall.
pharusaü vēdanaü jàniü sarãrassa bhēdanaü và
api garukaü àbàdhaü va cittakkhēpaü va pàpuõē
pharusaü: severe; vēdanaü: pain; jàniü: disaster; sarãrassa
bhēdanaü: physical damage; và api: also; garukaü àbàdhaü:
serious illness; cittakkhēpaü: mental disorder; pàpuõē: will occur
The following ten forms of suffering will come to those who
hurt the harmless, inoffensive saints: severe pain; disaster;
physical injury; serious illness; mental disorder.

ràjatō upassaggaü và dàrunaü abbhakkhànaü và
¤àtãnaü parikkhayaü và bhōgànaü pabhaõguraü và
ràjatō: from kings; upassaggaü và: trouble; dàrunaü:

grave; abbhakkhànaü: charges; và ¤àtãnaü: of relatives;
parikkhayaü: loss; bhōgànaü pabhaõguraü: loss of property
Trouble from rulers; grave charges; loss of relatives; property
loss.

atha ivà assa agàràni pàvakō aggi óahati so duppa¤¤ō
kàyassa bhēdà nirayaü upapajjati
atha ivà: or else; assa: his; agàràni pàvakō aggi óahati:

houses the fire will burn; sō duppa¤¤ō: that ignorant per-
son; kàyassa bhēdà: on dissolution of the body; nirayaü:
in hell; upapajjati: will be born
Or else, his houses will be burnt by fire and, upon death, that
wicked person will be reborn in hell.
Commentary
Venerable Moggallàna: These four stanzas relate to the demise, under
tragic circumstances, of the Chief Disciple Moggallàna. If Sàriputta
could be regarded as the Chief Disciple on the right of Buddha, Mog-
gallàna was the Chief Disciple on His left. They were born on the same
day and were associated with each other during many previous lives;
470
so were they during the last life. It is one of the oldest recorded friend-
ships in the world. Venerable Moggallàna was foremost in the noble
Sangha in psychic power. Once a king of cobras called Nandōpananda,
also noted for psychic feats, was threatening the Buddha and some ara-
hats. The Buddha was besieged with offers from various members of
the noble sangha to subdue the snake king. At last Venerable Moggal-
làna’s turn came and the Buddha readily assented. He knew he was
equal to the task The result was a psychic confrontation with the Naga
King who was worsted and he begged for peace. The Buddha was
present throughout the encounter.
This epic feat is commemorated in the seventh verse of the Jayaman-
gala Gàthà which is recited at almost every Buddhist function.
Whether in shaking the marble palace of Sakka, the heavenly ruler,
with his great toe, or visiting hell, he was equally at ease. These visits
enabled him to be a sort of an information bureau. He could graphi-
cally narrate, to dwellers of this earth, the fate of their erstwhile friends
or relatives. How, by evil Kamma, some get an ignominious rebirth in
hell, and others, by good Kamma, an auspicious rebirth in one of the
six heavens. These ministrations brought great fame to the dispensa-
tion, much to the chagrin of other sects. His life is an example and a
grim warning. Even a chief disciple, capable of such heroic feats, was
not immune from the residue of evil kamma sown in the very remote
past. It was a heinous crime. He had committed matricide and patricide
under the most revolting circumstances. Many rebirths in hell could
not adequately erase the evil effects of the dire deed. Long ago, to
oblige his young wife, whose one obsession was to get rid of her par-
ents-in-law, he took his aged parents to a forest, as if going on a jour-
ney, waylaid and clubbed them to death, amidst cries of the parents im-
ploring the son to escape from the robbers, who they imagined were
clubbing them. In the face of such cruelty, the love of his parents was
most touching. In the last life of Moggallàna, he could not escape the
relentless force of kamma. For, with an arahat’s parinibbàna, good or
bad effects of kamma come to an end. He was trapped twice by robbers
but he made good his escape. But, on the third occasion, he saw with
his divine eye, the futility of escape. He was mercilessly beaten, so
much so that his body could be put even in a sack. But death must
await his destiny. It is written that a chief disciple must not only prede-
cease the Buddha, but also had to treat the Buddha before his death
471
(parinibbàna), and perform miraculous feats and speak verses in fare-
well, and the Buddha had to enumerate his virtues in return. He was no
exception. The curtain came down closing a celebrated career.
The noble Sangha was bereft of the most dynamic figure. Chief Disci-
ple Moggallàna’s life story is intimately linked with that of co-Chief
Disciple Sàriputta.
Not far from Ràjagaha, in the village Upatissa, also known as Nàlaka,
there lived a very intelligent youth named Sàriputta. Since he belonged
to the leading family of the village, he was also called Upatissa.
Though nurtured in Bràhmanism, his broad outlook on life and ma-
tured wisdom compelled him to renounce his ancestral religion for the
more tolerant and scientific teachings of the Buddha Gōtama. His
brothers and sisters followed his noble example. His father, Vanganta,
apparently adhered to the Bràhmin faith. His mother, who was dis-
pleased with the son for having become a Buddhist, was converted to
Buddhism by himself at the moment of his death.
Upatissa was brought up in the lap of luxury. He found a very intimate
friend in Kōlita, also known as Moggallàna, with whom he was closely
associated from a remote past. One day, as both of them were enjoying
a hill-top festival, they realized how vain, how transient, were all sen-
sual pleasures. Instantly they decided to leave the world and seek the
path of release. They wandered from place to place in quest of peace.
The two young seekers went at first to Sanjaya, who had a large fol-
lowing, and sought ordination under him. Before long, they acquired
the meager knowledge which their master imparted to them, but dissat-
isfied with his teachings, as they could not find a remedy for that uni-
versal ailment with which humanity is assailed – they left him and
wandered hither and thither in search of peace. They approached many
a famous bràhmin and ascetic, but disappointment met them every-
where. Ultimately, they returned to their own village and agreed
amongst themselves that, whoever would first discover the Path should
inform the other.
It was at that time that the Buddha dispatched His first sixty disciples
to proclaim the sublime Dhamma to the world. The Buddha Himself
proceeded towards Uruvela, and the Venerable Assajã, one of the first
five disciples, went in the direction of Ràjagaha.
472
The good kamma of the seekers now intervened, as if watching with
sympathetic eyes their spiritual progress. For Upatissa, while wander-
ing in the city of Ràjagaha, casually met an ascetic whose venerable
appearance and saintly deportment at once arrested his attention. This
ascetic’s eyes were lowly fixed a yoke’s distance from him, and his
calm face showed deep peace within him. With body well composed,
robes neatly arranged, this venerable figure passed with measured
steps from door to door, accepting the morsels of food which the chari-
table placed in his bowl. “Never before have I seen,” he thought to
himself, “an ascetic like this. Surely, he must be one of those who have
attained arahatship, or one who is practicing the path leading to arahat-
ship. How if I were to approach him and question, ‘For whose sake,
Sire, have you retired from the world? Who is your teacher? Whose
doctrine do you profess?’”
Upatissa, however, refrained from questioning him, as he thought he
would thereby interfere with his silent begging tour. The Arahat Assajã,
having obtained what little he needed, was seeking a suitable place to eat
his meal. Upatissa seeing this, gladly availed himself of the opportunity
to offer him his own stool and water from his own pot. Fulfilling thus
the preliminary duties of a pupil, he exchanged pleasant greetings with
him, and reverently inquired, “Venerable, calm and serene are your or-
gans of sense, clean and clear is the hue of your skin. For whose sake
have you retired from the world? Who is your teacher? Whose doctrine
do you profess?” The unassuming Arahat Assajã modestly replied, as is
the characteristic of all great men, “I am still young in the sangha,
brother, and I am not able to expound the Dhamma to you at length.”
“I am Upatissa, Venerable. Say much or little according to your ability,
and it is left to me to understand it in a hundred or thousand ways.”
“Say little or much,” Upatissa continued, “tell me just the substance.
The substance only do I require. A mere jumble of words is of no avail.”
The Venerable Assajã spoke a four line stanza, thus skillfully summing
up the profound philosophy of the Master, on the truth of the law of
cause and effect.
Yē dhammà hētuppabhavà
tēsaü hētuü tathàgatō
Aha tēsa¤ ca yō nirōdhō
ēvaü vàdi mahà samanō.
473
(Of things that proceed from a cause, their cause the Buddha has told,
and also their cessation. Thus teaches the great ascetic.)
Upatissa was sufficiently enlightened to comprehend such a lofty
teaching succinctly expressed. He was only in need of a slight indica-
tion to discover the truth. So well did the Venerable Assajã guided him
on his upward path that immediately on hearing the first two lines, he
attained the first stage of sainthood, sōtàpatti. The new convert Upa-
tissa must have been, no doubt, destitute of words to thank to his
heart’s content his Venerable teacher for introducing him to the sub-
lime teachings of the Buddha. He expressed his deep indebtedness for
his brilliant exposition of the truth, and obtaining from him the neces-
sary particulars with regard to the master, took his leave. Later, the de-
votion showed towards his teacher was such that since he heard the
Dhamma from the Venerable Assajã, in whatever quarter he heard that
his teacher was residing, in that direction he would extend his clasped
hands in an attitude of reverent obeisance and in that direction he
would turn his head when he lay down to sleep.
Now, in accordance with the agreement he returned to his companion
Kōlita to convey the joyful tidings. Kō1ita, who was as enlightened as
his friend, also attained the first stage of Sainthood on hearing the
whole stanza. Overwhelmed with joy at their successful search after
peace, as in duty bound, they went to meet their teacher Sanjaya with
the object of converting him to the new doctrine. Frustrated in their at-
tempt Upatissa and Kō1ita, accompanied by many followers of San-
jaya who readily joined them, repaired to the Vē1uvana Monastery to
visit their illustrious Teacher, the Buddha.
In compliance with their request, the Buddha admitted both of them
into the sangha by the mere utterance of the words – E tha Bhikkhavē!
(Come, O Monks!). A fortnight later, the Venerable Sàriputta attained
arahatship on hearing the Buddha expound the Vēdanà Pariggaha
Sutta to the wandering ascetic Dãghanakha. On the very same day in
the evening, the Buddha gathered round Him His disciples, and the ex-
alted positions of the first and second disciples in the Sangha, were re-
spectively conferred upon the Venerables Upatissa (Sàriputta) and
Kōlita (Moggallàna), who also had attained arahatship a week earlier.
474
Practices That Will Not Lead To Purity
10 (8) The Story of Venerable Bahåbhànóika (Verse 141)

verse, with reference to Bahåbhànóika, a monk with many pos-
sessions.
Once there was a rich man in Sàvatthi. After the death of his
wife, he decided to become a monk. But before he entered the
sangha, he built a monastery, which included a kitchen and a
store room. He also brought his own furniture, utensils and a
large stock of rice, oil, butter and other provisions. Whatever
dishes he wanted were cooked for him by his servants. Thus,
even as a monk he was living in comfort, and because he had
so many things with him, he was known as Bahåbhànóika. One
day, other monks took him to the Buddha, and in his presence
told the Buddha about the many things he had brought along
with him to the monastery, and also how he was still leading
the luxurious life of a rich man. So, the Buddha said to Bahåb-
hànóika, “My son, I have been teaching all of you to live an
austere life; why have you brought so much property with
you?” When reprimanded even this much, that monk lost his
temper and said angrily, “Indeed, venerable! I will now live as
you wish me to.” So saying, he cast off his upper robe.
Seeing him thus, the Buddha said to him, “My son, in your last
existence you were an evil spirit; even as an evil spirit you had
a sense of shame and a sense of fear to do evil. Now that you
are a monk in my Teaching, why do you have to throw away
the sense of shame, and the sense of fear to do evil?” When he
heard those words, the monk realized his mistake; his sense of
shame and fear to do evil returned, and he respectfully paid
475
obeisance to the Buddha and asked that he should be pardoned.
The Buddha then said to him, “Standing there without your up-
per robe is not proper; just discarding your robe etc., does not
make you an austere monk; a monk must also discard his
doubt.”

naggacariyà na jañà na paõkà na ànàsakà na
thaõóilasàyikà và, rajō jallaü va ukkuñikappadhànaü
va avitiõõa-kaõkhaü maccaü na sōdhenti
naggacariyà: by going about naked; jañà: by matted hair;

paõkà: by smearing body with mud; ànàsakà: by fasting;
thaõóilasàyikà và: even by lying on bare earth; rajō jallaü
và: by accumulating dust on one’s body; ukkuñikappad-
hànaü: by squatting; avitiõõa-kaõkhaü: who has not been
able to overcome his wavering of mind; maccaü: mortal;
na sōdhenti: will not become spiritually cleansed
A person seeking the purification of his soul may practice the
ritual of wandering about naked; or else he may wear turbans;
he may even smear his body with mud; he may even refrain
from partaking of food as an austerity to obtain purity; he may
lie on bare earth; or else he may throw dust all over his body.
And again, some may practice a squatting posture. All these
will not wash a person into spiritual purity if his wavering of
mind has not been overcome.
Commentary
na naggacariyà: not by wandering naked. This stanza refers to innu-
merable rites and rituals practiced by various ascetics and liberation-
seekers. Their mistaken efforts are considered here.
476
Gymnosophism is still practiced in Jambudãpa. External dirtiness is re-
garded by some as a mark of saintliness. The Buddha denounces strict
asceticism confined to such externals. The members of His celibate
sangha follow the middle path, avoiding the extremes of self-mortifica-
tion and self-indulgence. Simplicity, humility, and poverty should be
the chief characteristics of monks as much as cleanliness. Unwashed
matted hair is regarded by the foolish as a mark of holiness. The non-
cleaning of teeth and smearing the body with mud and fasting alone do
not tend to purification. The monks too fast daily between midday and
the following dawn. Sleeping on the ground does not lead to purity.
Monks only avoid luxurious and high couches. Rubbing the body with
ashes is still practiced by some ascetics.
Superficial observances and vows do not purify a person, no matter
how long it is practiced. As long as the mind wavers between good and
bad (and has not achieved integrity where the mind is set on being
good without hesitation), purity of mind has not been achieved. Over-
coming wavering is the achievement of this integrity, which is the be-
ginning of the process of mental purification.
477
Costumes Do Not Mar Virtue
10 (9) The Story of Santati the Minister (Verse 142)

verse, with reference to Santati, the minister of King Pasēnadi
of Kōsala.
On one occasion, Santati the minister returned after sup-

pressing a rebellion on the border. King Pasēnadi was so
pleased with him that he honoured the minister with the gift
of the riches and glory of a ruler together with a dancing girl
to entertain him for seven days. On the seventh day, riding
the ornamented royal elephant, he went down to the riverside
for a bath. On the way, he met the Buddha going on an alms-
round, and being drunk, he just bowed casually, as a sign of
respect to the Buddha. The Buddha smiled, and ânanda
asked the Buddha why he smiled. So, the Buddha said to
ânanda, “ânanda, this minister will come to see me this
very day and after I have given him a short discourse, he will
become an arahat. Soon after becoming an arahat he will
realize parinibbàna.”
Santati and his party spent the whole day at the riverside, bath-
ing, eating, drinking and thus thoroughly enjoying themselves.
In the evening the minister and his party went to the garden to
have more drinks and to be entertained by the dancer. The
dancer, on her part, tried her best to entertain the minister. For
the whole week she was living on reduced diet to keep herself
trim. While dancing, she suffered a severe stroke and col-
lapsed, and at that instant she died with her eyes and mouth
wide open. The minister was shocked and deeply distressed. In
478
agony, he tried to think of a refuge and remembered the
Buddha. He went to the Buddha, accompanied by his follow-
ers, and related to him about the grief and anguish he suffered
on account of the sudden death of the dancer. He then said to
the Buddha, “Venerable! Please help me get over my sorrow;
be my refuge, and let me have the peace of mind.” To him the
Buddha replied, “Rest assured my son, you have come to One
who could help you, One who could be a constant solace to
you and who will be your refuge. The tears you have shed due
to the death of this dancer throughout the round of rebirths is
more than the waters of all the oceans.” The Buddha then in-
structed the minister in verse. The meaning of the verse is as
follows: In the past there has been in you clinging (upàdàna)
due to craving; get rid of it. In future, do not let such clinging
occur in you. Do not also harbour any clinging in the present;
by not having any clinging, craving and passion will be calmed
in you and you will realize Nibbàna.”
After hearing the verse, the minister attained arahatship. Then,

realizing that his life span was at an end, he said to the Buddha,
“Venerable! Let me now realize parinibbàna (great demise),
for my time has come.” The Buddha consenting, Santati rose to
a height of seven toddy-palms into the sky and there, while
meditating on the element of fire (tējō kasina), he passed away
realizing parinibbàna. His body went up in flames, his blood
and flesh burnt up and bone relics (dhàtu) fell through the sky
and dropped on the clean piece of cloth which was spread by
the monks as instructed by the Buddha. The monks asked, “
The minister had realized parinibbàna dressed in full regalia; is
he a samana or a brahmana?” The Buddha replied, “My son
can be called both samana and brahmana.”
479
alaïkatō api cē santō dantō niyatō brahmacàrã
samaü careyya sabbēsu bhåtēsu daõóaü nidhàya
sō bràhmaõō sō samaõō sa bhikkhu
alaïkatō api: though a person may be attractively dressed;

cē: if; santō: tranquil; dantō: restrained; niyatō: of assured
liberation; brahmacàrã: leading a higher life; samaü: mod-
est; careyya: behaves; sabbēsu bhåtēsu: towards every
being; daõóaü: violence; nidhàya: setting aside (refraining
from); sō bràhmaõō: he is truly a priest; sō samaõō: he is
truly an ascetic; sa bhikkhu: he is truly a mendicant monk
Although a person may be attractively dressed, he behaves in a
harmonious manner. He is tranquil, restrained; assured of liber-
ation. He leads the religious life. He is not violent towards be-
ings. Such a person is truly a priest (bràhmaõa), an ascetic (sa-
mana), and a mendicant monk (bhikkhu).
Commentary
brahma-cariyà: pure (chaste) or holy life, is a term for the life of the
monk. Also, a lay-devotee who observes the eight moral precepts and
takes as the third precept the vow of chastity upon himself, full absten-
tion from sexual relations. The highest aim and purpose of brahma-
cariyà is the unshakable deliverance of mind.
480
Avoid Evil Through Shame
Effort Is Necessary To Avoid Suffering
10 (10) The Story of Venerable Pil o tikatissa (Verses 143 & 144)

these verses, with reference to Venerable Pilōtikatissa.
Once, Venerable ânanda saw a shabbily dressed youth going
around begging for food; he felt pity for the youth and made
him a sàmanēra. The young novice monk left his old clothes
and his begging plate on the fork of a tree. When he became a
monk he was known as Pilōtikatissa. As a monk, he did not
have to worry about food and clothing as he was in affluent cir-
cumstances. Yet, sometimes he did not feel happy in his life as
a monk and thought of going back to the life of a layman.
Whenever he had this feeling, he would go back to that tree
where he had left his old clothes and his plate. There, at the
foot of the tree, he would put this question to himself, “Oh
shameless one! Do you want to leave the place where you are
fed well and dressed well? Do you still want to put on these
shabby clothes and go begging again with this old plate in your
hand?” Thus, he would rebuke himself, and after calming
down, he would go back to the monastery.
After two or three days, again, he felt like leaving the monastic
life of a monk, and again, he went to the tree where he kept his
old clothes and his plate. After asking himself the same old
question and having been reminded of the wretchedness of his
old life, he returned to the monastery. This was repeated many
times. When other monks asked him why he often went to the
tree where he kept his old clothes and his plate, he told them
that he went to see his teacher. Thus keeping his mind on his
481
old clothes as the subject of meditation, he came to realize the
true nature of the aggregates of the khandhas, such as anicca,
dukkha, anatta, and eventually he became an arahat. Then, he
stopped going to the tree. Other monks, noticing that Pilōtika-
tissa had stopped going to the tree where he kept his old clothes
and his plate, asked him, “Why don’t you go to your teacher
any more?” To them, he answered, ‘When I had the need, I had
to go to him; but there is no need for me to go to him now.”
When the monks heard his reply, they took him to see the
Buddha. When they came to his presence they said, “Venera-
ble! This monk claims that he has attained arahatship; he must
be telling lies.” But the Buddha refuted them, and said,
“Monks! Pilōtikatissa is not telling lies, he speaks the truth.
Though he had relationship with his teacher previously, now
he has no relationship whatsoever with his teacher. Venerable
Pilōtikatissa has instructed himself to differentiate right and
wrong causes and to discern the true nature of things. He has
now become an arahat, and so there is no further connection
between him and his teacher.”

bhadrō assō kasàü iva yō nindaü appabōdhati
hirã nisēdhō purisōlōkasmiü kōci vijjati
bhadrō assō: well bred horse; kasàü iva: with the horse
whip; yō: if a person; nindaü: disgrace; appabōdhati:
avoids; hirã nisēdhō: gives up evil through shame; puriso:
such a person; lōkasmiü
kōci: rarely in the world; vijjati: is seen
Rare in the world is that person who is restrained by shame.
Like a well-bred horse who avoids the whip, he avoids disgrace.
482
kasà niviññhō bhadrō assō yathà àtàpinō bhavàtha;
saüvēginō bhavàtha; saddhàya ca sãlena ca vãriyēna ca
samàdhinà ca dhammavinicchayēna ca sampannavijjà-
caranà patissatà anappakaü idaü dukkhaü pahassatha
kasà: with the whip; niviññhō: controlled; bhadrō: well

bred; assō: horse; yathà: in what manner; àtàpinō: being
penitent; saüvēginō: deeply motivated; saddhàya: through
devotion; sãlena ca: through discipline; vãriyēna ca: and
through persistence; samàdhinà ca: through mental com-
posure; dhammavinicchayēna ca: through examination of
experience; sampannavijjàcaranà: through the attainment
of conscious response; patissatà: through introspection;
anappakaü: not little; idaü dukkhaü: this suffering;
pahassatha: gets rid of
Like a well-bred horse duly disciplined by the whip, you shall

be persistent and earnest. Possessed of devotion, discipline and
persistence, and with composure examine experience. Attain to
conscious response with well established introspection.
Commentary
sãla: virtue. Combined with this extraordinary generosity of a Bo-
dhisatta is his virtuous conduct (sãla). The meaning of the Pàli term is
virtue. It consists of duties that one should perform (càritta) and absti-
nences which one should practice (vàritta). These duties towards par-
ents, children, husband, wife, teachers, pupils, friends, monks, subordi-
nates, etc., are described in detail in the Sigàlōvàda Sutta.
The duties of a layman are described in a series of relationships, each,

for mnemonic reasons, of five items:
483
(1) A child should minister to his parents by: (i) supporting them, (ii)
doing their duties, (iii) keeping the family lineage, (iv) acting in
such a way as to be worthy of his inheritance and furthermore, (v)
offering alms in honour of his departed relatives.
(2) Parents, who are thus ministered to by their children, should (i) dis-
suade them from evil, (ii) persuade them to do good, (iii) teach
them an art, (iv) give them in marriage to a suitable wife, and (v)
hand over to them their inheritance at the proper time.
(3) A pupil should minister to a teacher by: (i) rising, (ii) attending on
him, (iii) attentive hearing, (iv) personal service, and (v) respectful-
ly receiving instructions.
(4) Teachers thus ministered to by pupils should: (i) train them in the
best discipline, (ii) make them receive that which is well held by
them, (iii) teach them every suitable art and science, (iv) introduce
them to their friends and associates, and (v) provide for their safety
in every quarter.
(5) A husband should minister to his wife by: (i) courtesy, (ii) not de-
spising her, (iii) faithfulness, (iv) handing over authority to her, and
(v) providing her with ornaments.
(6) The wife, who is thus ministered to by her husband, should: (i) per-
form her duties in perfect order, (ii) be hospitable to the people
around, (iii) be faithful, (iv) protect what he brings, and (v) be in-
dustrious and not lazy in discharging her duties.
(7) A noble scion should minister to his friends and associates by: (i)
generosity, (ii) courteous speech, (iii) promoting their good, (iv)
equality, and (v) truthfulness.
484
(8) The friends and associates, who are thus ministered to by a noble
scion, should: (i) protect him when he is heedless, (ii) protect his
property when he is heedless, (iii) become a refuge when he is
afraid, (iv) not forsake him when in danger, and (v) be considerate
towards his progeny.
(9) A master should minister to servants and employees by: (i) assign-
ing them work according to their strength, (ii) supplying them with
food and wages, (iii) tending them in sickness, (iv) sharing with
them extraordinary delicacies, and (v) relieving them at times.
(10)The servants and employees, who are thus ministered to by their

master, should: (i) rise before him, (ii) go to sleep after him, (iii)
take only what is given, (iv) perform their duties satisfactorily, and
(v) spread his good name and fame.
(11)A noble scion should minister to ascetics and bràhmins by: (i) lov-
able deeds, (ii) lovable words, (iii) lovable thoughts, (iv) not clos-
ing the doors against them, and (v) supplying their material needs.
(12)The ascetics and bràhmins, who are thus ministered to by a noble

scion, should: (i) dissuade him from evil, (ii) persuade him to do
good, (iii) love him with a kind heart, (iv) make him hear what he
has not heard and clarify what he has already heard, and (v) point
out the path to a heavenly state.
A Bodhisatta who fulfills all these social duties (càritta sãla) becomes
truly a refined gentleman in the strictest sense of the term. Apart from
these duties he endeavours his best to observe the other rules relating to
vàritta sãla (abstinence) and thus lead an ideal Buddhist life. Rightly
discerning the law of action and consequence, of his own accord, he re-
frains from evil and does good to the best of his ability. He considers it
his duty to be a blessing to himself and others, and not a curse to any,
whether man or animal.
485
As life is precious to all and as no man has the right to take away the
life of another, he extends his compassion and loving-kindness towards
every living being, even to the tiniest creature that crawls at his feet,
and refrains from killing or causing injury to any living creature. It is
the animal instinct in man that prompts him mercilessly to kill the
weak and feast on their flesh. Whether to appease one’s appetite or as a
pastime it is not justifiable to kill or cause a helpless animal to be killed
by any method whether cruel or humane. And if it is wrong to kill an
animal, what must be said of slaying human beings, however noble the
motive may at first sight appear.
Furthermore, a Bodhisatta abstains from all forms of stealing, direct or

indirect, and thus develops honesty, trustworthiness and uprightness.
Abstaining from misconduct, which debases the exalted nature of man,
he tries to be pure and chaste in his sex life. He avoids false speech,
harsh language, slander, and frivolous talk and utters only words which
are true, sweet, peaceable and helpful. He avoids intoxicating liquors
which tend to mental distraction and confusion, and cultivates heedful-
ness and clarity of vision.
A bodhisatta would adhere to these five principles which tend to con-

trol deeds and words, whether against his own interests or not. On a
proper occasion he will sacrifice not only possessions and wealth but
life itself for the sake of his principles. It should not be understood that
a Bodhisatta is perfect in his dealings in the course of his wanderings
in saüsàra. Being a worldling, he possesses his own failings and limi-
tations. Certain jàtakas, like the Kànavēra Jàtaka, depict him as a very
desperate highway robber. This, however, is the exception rather than
the rule. The great importance attached by an aspirant to Buddhahood
to virtue is evident from the Sãlavãmamsa Jàtaka where the Bodhisatta
says: “Apart from virtue wisdom has no worth.”
486
Those Who Restrain Their Own Mind
10 (11) The Story of Novice Monk Sukha (Verse 145)

verse, with reference to Sukha, a sàmanēra (novice monk).
Sukha was made a novice monk at the age of seven years by

Venerable Sàriputta. On the eighth day after being made a nov-
ice monk he followed Venerable Sàriputta on his alms-round.
While doing the round they came across some farmers irrigat-
ing their fields, some fletchers were straightening their arrows
and some carpenters were making things like cart-wheels. See-
ing these, he asked Venerable Sàriputta whether these inani-
mate things could be guided to where one wished or be made
into things one wished to make, and the monk answered him in
the affirmative. The young novice monk then pondered that if
that were so, there could be no reason why a person could not
tame his mind and practice tranquillity and insight meditation.
So, he asked permission from the monk to return to the monas-

tery. On that very day, as the Buddha, who had gone out early
in the morning, sat in the perfumed chamber, he considered to
himself, “Today the novice Sukha gave his preceptor his bowl
and robe and turned back, saying, ‘I will strive earnestly for the
attainment of arahatship;’ has he yet completed his task?”
Straightaway, he perceived that the novice had attained the
three paths and fruits. Considering the matter further, the
Buddha became aware of the following, “Today the novice
will succeed in attaining arahatship.” With this thought in his
mind, the Buddha went forth from the perfumed chamber, and
posting himself at the gateway, stood on guard.
487
The Venerable brought the food. The Buddha asked him four
questions, and when he had answered the last of the questions,
the novice attained arahatship. Then the Buddha addressed the
Venerable, saying, “Go, Sàriputta, give the novice his food.”
The elder monk went and forced the door, whereupon the nov-
ice came out and paid his respects to the Venerable. “Eat the
food I have brought you,” said the Venerable.
Just then the Buddha approached and asked, “Monks, what is it
that you are sitting here talking about now?” The monks re-
plied, “Venerable, today the morning seemed very long, and
the evening was tardy. The novice has but just finished his
meal. Moreover the sun has just passed beyond the zenith be-
fore our very eyes.” The Buddha replied, “Monks, that is what
always happens when they that possess merit engage in medi-
tation. Today the novice Sukha saw ditch-diggers leading the
water in a watercourse, arrow-makers straightening their ar-
rows, and carpenters fashioning wheels and so forth. And hav-
ing seen these things, he subdued himself and attained arahat-
ship.”

nettikà hi udakaü nayanti usukàrà tējanaü
namayanti tacchakà dàruü namayanti subbatà attànaü
damayanti pandità
nettikà: irrigators; udakaü: water; nayanti: lead along to

whatever place they like; usukàrà: the fletchers; tējanaü:
arrow shafts; namayanti: shape; tacchakà: the carpenters;
dàruü: the wood; namayanti: bend; subbatà: the conscien-
tious; attànaü: the self; damayanti: control; pandità: the
wise persons
488
Irrigators direct the water. Fletchers shape the arrows. Carpen-
ters shape the wood. The wise conscientiously control them-
selves.
Commentary
subbatà: the obedient ones. A subbatà is a person who is amenable to
advice. They obey the advice given. Traditional commentary describes
them this way: sukhēna ōvaditabbà, anusàsi tabbàti subbatà… A per-
son who could be easily advised and instructed. A really obedient per-
son (subbatà) never resents any advice, even if harshly given. The re-
sponse of such a person is – “If you do not advise me, who else will?”
489
Chapter 11
Jarà Vagga
Old Age
11 (1) The Story of the Companions of Visàkhà (Verse 146)

Verse, with reference to companions of Visàkhà.
Five hundred men from Sàvatthi, wishing to make their wives

to be generous, kind-hearted and virtuous like Visàkhà, sent
them to Visàkhà to be her constant companions. During a
drunken festival which lasted for seven days, the wives of
those men took all the drinks left by the husbands and got
drunk in the absence of Visàkhà. For this misbehaviour they
were beaten by their husbands. On another occasion, saying
that they wished to listen to the Buddha’s discourse, they asked
Visàkhà to take them to the Buddha and secretly took small
bottles of liquor hidden in their clothes.
On arrival at the monastery, they drank all the liquor they had
brought and threw away the bottles. Visàkhà requested the
Buddha to teach them the Dhamma. By that time, the women
were getting intoxicated and felt like singing and dancing.
Màra, taking this opportunity made them bold and shameless,
and soon they were boisterously singing, dancing, clapping and
jumping about in the Monastery. The Buddha saw the hand of
Màra in the shameless behaviour of these women and said to
himself, “Màra must not be given the opportunity.” So, the
Buddha sent forth dark-blue rays from his body and the whole
room was darkened; the women were frightened and began to
get sober. Then, the Buddha vanished from his seat and stood on
top of Mt. Mēru, and from there he sent forth white rays and the
sky was lit up as if by a thousand moons. After thus manifest-
ing his powers, the Buddha said to those women; “You ladies
491
should not have come to my monastery in this unmindful state.
Because you have been negligent Màra has had the opportunity
to make you behave shamelessly, laughing and singing loudly,
in my monastery. Now, strive to put out the fetters of passion
(ràga) which is in you.” At the end of the discourse, those
women attained sōtàpatti fruition.

niccaü pajjalitē sati kō nu hàsō kiü ànandō andhakàrēna
ōnaddhà padãpaü na gavessatha
niccaü: constantly; pajjalitē sati: burning; kō nu hàsō:

what laughter; kiü ànandō: what pleasure; andhakàrēna:
with the darkness; ōnaddhà: enveloped; padãpaü: a light;
na gavessatha: why don’t you seek
When you are perpetually burning with the flames of passion,
what laughter, what pleasure? When you are enveloped in the
darkness of ignorance, why do you not seek the light of Wis-
dom to dispel that darkness?
Commentary
Special Note: In most of these background stories, the utterance of the
stanzas by the Buddha results in people attaining sōtàpatti fruition. The
status of a stream-winner (sōtàpatti): The sōtàpanna, i.e., the stream-
winner, is the lowest of the eight noble disciples. Three kinds of
stream-winners are to be distinguished: the one with seven rebirths at
the most (sattakkhattu-parama), the one passing from one noble family
to another (kōlankōla), the one germinating only once more (ēka-bãjã).
(1) If a man after the disappearance of the three fetters (personality-be-

lief, skeptical doubt, attachment to rules and ritual) has entered the
stream (to Nibbàna), he is no more subject to rebirth in lower
492
worlds, is firmly established, destined to full enlightenment. After
having passed amongst heavenly and human beings only seven
times more through the round of rebirths, he puts an end to suffer-
ing. Such a man is called one with seven rebirths at the most (sat-
takkhattu-parama).
(2) If a man after the disappearance of the three fetters is destined to

full enlightenment, he, after having passed among noble families
two or three times through the round of rebirths, puts an end to suf-
fering. Such a man is called one passing from one noble family to
another (kōlankōla).
(3) If a man after the disappearance of the three fetters is destined to

full enlightenment, he, after having only once more returned to hu-
man existence, puts an end to suffering. Such a man is called one
germinating only once more (ēka-bãjã).
493
Behold The True Nature Of The Body
11 (2) The Story of Sirimà (Verse 147)

verse, with reference to Sirimà the courtesan.
Once, there lived in Ràjagaha, a very beautiful courtesan by the

name of Sirimà. Every day Sirimà offered alms-food to eight
monks. One of these monks happened to mention to other
monks how beautiful Sirimà was and also that she offered very
delicious food to the monks every day. On hearing this, a
young monk fell in love with Sirimà even without seeing her.
The next day, the young monk went with the other monks to
the house of Sirimà. Sirimà was not well on that day, but since
she wanted to pay obeisance to the monks, she was carried to
the presence of the monks. The young monk, seeing Sirimà,
thought to himself, “Even though she is sick, she is very beau-
tiful!” And he felt a strong desire for her.
That very night, Sirimà died. King Bimbisàra went to the

Buddha and reported to him that “Sirimà, the sister of Jãvaka,
had died. The Buddha told King Bimbisàra to take the dead
body to the cemetery and keep it there for three days without
burying it, but to have it protected from crows and vultures.
The king did as he was told. On the fourth day, the dead body
of the beautiful Sirimà was no longer beautiful or desirable; it
got bloated and maggots came out of the nine orifices. On that
day, the Buddha took his monks to the cemetery to observe the
body of Sirimà. The king also came with his men. The young
monk, who was so desperately in love with Sirimà, did not
know that Sirimà had died. When he learnt that the Buddha and
the monks were going to see Sirimà, he joined them. At the
494
cemetery, the corpse of Sirimà was surrounded by the monks
headed by the Buddha, and also by the king and his men.
The Buddha, surrounded by the congregation of monks, stood

on one side of the corpse; the congregation of nuns and the
king’s retinue and the company of lay disciples, both male and
female, stood on the other side of the corpse, each company in
its proper place. The Buddha then asked the king, “Great king,
who is this woman?” “Venerable, it is Jãvaka’s sister Sirimà.”
“Is this Sirimà?” “Yes, Venerable.” “Well! Send a drum

through the town and make proclamation, ‘Those who will pay
a thousand pieces of money for Sirimà may have her.’” Not a
man said ‘hem’ or ‘hum’. The king brought down the price to a
penny, then to a half-penny, then to a quarter of a penny, then
to an eighth of a penny. At last he proclaimed to the beating of
a drum, “They may have her for nothing.” Not a man said
‘hem’ or ‘hum’. Then said the king to the Buddha, “Venerable,
no one will take her, even as a gift.” The Buddha replied,
“Monks, you see the value of a woman in the eyes of the multi-
tude. In this very city men used to pay a thousand pieces of
money for the privilege of spending one night with this
woman. Now there is no one who will take her as a gift. Such
was her beauty which had perished and gone. Behold, monks,
this body diseased and corrupt.”
yassa dhuvaü ñhiti natthi. arukàyaü samussitaü àturaü

bahusaõkappaü cittakataü bimbaü passa
yassa: for this body; dhuvaü ñhiti: permanent existence;

natthi: there is not; arukàyaü: (it is in fact) body of sores;
495
samussitaü: propped up by many bones; àturaü: (it is)
afflicted with sickness; bahusaõkappaü: by many well
thought of; cittakataü: glamorously made up; bimbaü: this
body; passa: observe
This body has no permanent existence. It is in fact a body of
sores. It is diseased. It is propped up by many kinds of bones. It
is considered by many to be good. It is well thought of by
many. It is glamorously made up. Observe this true nature of
the body.
Commentary
natthi dhuvaü ñhiti: this body cannot last. It has no permanent exist-
ence – arukàyaü. This is, in fact, a body of sores.
àturaü: it is diseased; bahusaõkappaü: well thought of by many;
samussitaü: the body has many bones. These bones prop it up; cit-
takataü: glamorously made up. All these are categorized as illusory
notions regarding body.
496
Life Ends In Death
11 (3) The Story of Nun Uttarà (Verse 148)

verse, with reference to Nun Uttarà.
Nun Uttarà, who was one hundred and twenty years old, was
one day returning from her alms-round when she met a monk
and requested him to accept her offering of alms-food; so she
had to go without food for that day. The same thing happened
on the next two days. Thus Nun Uttarà was without food for
three successive days and she was feeling weak. On the fourth
day, while she was on her alms-round, she met the Buddha on
the road where it was narrow. Respectfully, she paid obeisance
to the Buddha and stepped back. While doing so, she acciden-
tally stepped on her own robe and fell on the ground, injuring
her head. The Buddha went up to her and said, “Your body is
getting very old and infirm, it is ready to crumble, it will soon
perish.” At the end of the discourse, Nun Uttarà attained
idaü rupaü parijiõõaü rōganióóhaü pabhaõguraü

påtisandēhō bhijjati hi jãvitaü maraõantaü
idaü rupaü: this form: parijiõõaü: fully broken down;

rōganióóhaü: (it is like) a nest of diseases; pabhaõguraü:
disintegrates easily; påtisandēhō: putrid matter oozes out
of it; bhijjati: it breaks apart easily; hi jãvitaü maraõantaü:
Death ends it
497
This form – this body – is fully broken down. It is truly a den
of diseases. It disintegrates easily. Out of its nine orifices, pu-
trid matter oozes constantly. It breaks apart. Death puts an end
to it.
Commentary
jãvitaü maraõantaü: life ends in death. The central purpose of this
stanza is to drive home the fact of impermanence of life. Imperma-
nence (aniccà) is the first of three characteristics of existence
(tilakkhana). It is from the fact of impermanence that, in most texts, the
other two characteristics, suffering (dukkha) and not-self (anattà), are
derived. Impermanence of things is the rising, passing and changing of
things, or the disappearance of things that have become or arisen. The
meaning is that these things never persist in the same way, but that they
are vanishing and dissolving from moment to moment.
Impermanence is a basic feature of all conditioned phenomena, be they

material or mental, coarse or subtle, one’s own or external. All forma-
tions are impermanent. That the totality of existence is impermanent is
also often stated in terms of the five aggregates, the twelve sense bases.
Only Nibbàna which is unconditioned and not a formation (asankata),
is permanent.
The insight leading to the first stage of deliverance, stream-entry, is of-

ten expressed in terms of impermanence: “Whatever is subject to origi-
nation, is subject to cessation.” In his last exhortation, before his
Parinibbàna, the Buddha reminded his monks of the impermanence of
existence as a spur to earnest effort: “Behold now, monks, I exhort
you. Formations are bound to vanish. Strive earnestly!”
Without deep insight into the impermanence and unsubstantiality of all

phenomena of existence there is no attainment of deliverance. Hence
comprehension of impermanence gained by direct meditative experi-
ence, heads two lists of insight knowledge: (a) contemplation of imper-
manence is the first of the eighteen chief kinds of insight; (b) the con-
templation of arising and vanishing is the first of nine kinds of
498
knowledge which lead to the purification by knowledge and vision of
the path congress. Contemplation of impermanence leads to the condi-
tionless deliverance. As herein the faculty of confidence is outstanding,
he who attains in that way the path of stream-entry, is called a faith-
devotee and at the seven higher stages he is called faith-liberated.
pabhaõguraü: the body is likely to disintegrate easily.
påtisandēhō: putrid matter oozes out of its nine orifices.
aniccà: impermanence. Regarding impermanence, though we may see
leaves on a tree, some young and unfolding, some mature, while others
are sere and yellow, impermanence does not strike home in our hearts.
Although our hair changes from black, to grey, to white over the years,
we do not realize what is so obviously being preached by this change –
impermanence. There is a vast difference between occasionally acqui-
escing in the mind or admitting with the tongue the truth of imperma-
nence, and actually realizing it constantly in the heart. The trouble is
that while intellectually we may accept impermanence as valid truth,
emotionally we do not admit it, specially in regard to I and mine. But
whatever our unskillful emotions of greed may or may not admit, im-
permanence remains a truth, and the sooner we come to realize through
insight that it is a truth, the happier we shall be, because our mode of
thought will thus be nearer to reality.
499
A Sight That Stops Desire
11 (4) The Story of Adhimànika Monks (Verse 149)

verse, with reference to some monks who over-estimated them-
selves.
A great number of monks, after taking a subject of meditation
from the Buddha, went into the woods. There, they practiced
meditation ardently and diligently and soon attained deep men-
tal absorption (jhàna) and they thought that they were free from
sensual desires and, therefore, had attained arahatship. Actu-
ally, they were only over-estimating themselves. Then, they
went to the Buddha, with the intention of informing the Buddha
about what they thought was their attainment of arahatship.
When they arrived at the outer gate of the Monastery, the
Buddha said to the Venerable ânanda, “Those monks will not
benefit much by coming to see me now; let them go to the cem-
etery first and come to see me only afterwards.” The Venerable
ânanda then delivered the message of the Buddha to those
monks, and they reflected, “The Buddha knows everything; he
must have some reason in making us go to the cemetery first.”
So they went to the cemetery.
There, when they saw the putrid corpses they could look at
them as just skeletons, and bones, but when they saw some
fresh dead bodies they realized, with horror, that they still had
some sensual desires awakening in them. The Buddha saw them
from his perfumed chamber and sent forth his radiance; then he
appeared to them and said, “Monks! Seeing these bleached
bones, is it proper for you to have any sensual desires in you?”
At the end of the discourse, the monks attained arahatship.
Then the Buddha pronounced this stanza.

sàradē apatthàni alàpåni iva kàpōtakàni yàni
imàni aññhãni tàni disvàna kà rati
sàradē: during autumn; apatthàni: scattered carelessly;

alàpåni iva: like gourds; kàpōtakàni: grey coloured; yàni
imàni: such; aññhãni tàni: these bones; disvàna: having
seen; kà rati: who ever will lust
In the dry autumnal season, one can see bones and skulls
strewn around. These dry grey-hued skulls are like gourds
thrown here and there. Seeing these, whoever will lust?
Commentary
aññhãni: bones. The stanza describes a variety of human bones strewn
in a cemetery. They symbolize the universal law of decay – jarà.
jarà: old age, decay. Old age (decay) is one of the three divine messen-
gers. Divine messengers is a symbolic name for old age, disease and
death, since these three things remind man of his future and rouse him
to earnest striving. It is said, “Did you, O man, never see in the world a
man or a woman eighty, ninety or a hundred years old, frail, crooked as
a gable-roof, bent down, resting on crutches, with tottering steps, in-
firm, youth long since fled, with broken teeth, grey and scanty hair, or
bald-headed, wrinkled, with blotched limbs? And did it never occur to
you that you also are subject to old age, that you also cannot escape it?
Did you never see in the world a man or a woman, who being sick, af-
flicted and grievously ill, and wallowing in their own filth, was lifted
up by some people, and put down by others? And did it never occur to
you that you also are subject to disease, that you also cannot escape it?
Did you never see in the world the corpse of a man or a woman, one, or
501
two, or three days after death, swollen up, blue-black in colour, and full
of corruption? And did it never occur to you that you also are subject to
death, that you also cannot escape it?”
When one sees the impermanence of everything in life: how everything

one is attached to and dependent on, changing, parting or coming to de-
struction, what is left is only the emotional disturbance: the feeling of
insecurity, loneliness, fear, anxiety, worry and unhappiness. The only
way to find happiness is to learn to control the emotions and calm the
mind, by changing the way we think. We have to become detached
from things and independent emotionally. This is done by understand-
ing that we do not own anything in the world, including what we call
ourselves: the body, mind, and spirit.
502
The Body Is A City Of Bones
11 (5) The Story of Nun Råpanandà (Janapadakalyàni) (Verse 150)

verse, with reference to Janapadakalyàni.
Princess Janapadakalyàni was the daughter-in-law of Gōtami,

the step-mother of Gōtama the Buddha; because she was very
beautiful she was also known as Råpanandà. She was married
to Nanda, half brother of the Buddha. One day she pondered,
“My elder brother who could have become a Universal Mon-
arch has renounced the world to become a monk; he is now a
Buddha. Ràhula, the son of my elder brother, and my own hus-
band Prince Nanda have also become monks. My mother
Gōtami has also become a nun, and I am all alone here!” So
saying, she went to the monastery of some nuns and became a
nun herself. Thus, she had become a nun not out of faith but
only in imitation of others and because she felt lonely.
Råpanandà had heard from others that the Buddha often taught
impermanence, unsatisfactoriness and insubstantiality of the
khandhas (component things). So she thought he would talk
deprecatingly about her good looks if he should see her; and
thus thinking, she kept away from the Buddha. But other nuns,
coming back from the monastery, kept talking in praise of the
Buddha; so, one day, she decided to accompany other nuns to
the monastery.
The Buddha saw her and reflected, “A thorn can only be taken
out with a thorn; Råpanandà being very attached to her body
and being very proud of her beauty, I must take the pride and
503
attachment out of her through beauty.” So, with his supernor-
mal power, he caused an image of a very beautiful lady of
about sixteen years of age to be seated near him, fanning him.
This young girl was visible only to Råpanandà and the
Buddha. When Råpanandà saw the girl, she realized that com-
pared to that girl, she herself was just like an old, ugly crow
compared to a beautiful white swan. Råpanandà had a good
look at the girl and she felt that she liked her very much. Then,
she looked again and was surprised to find that the girl had
grown to the age of about twenty. Again and again, she looked
at the figure beside the Buddha and every time she noticed that
the girl had grown older and older. Thus, the girl turned into a
grown-up lady, then into a middle-aged lady, and a very old
lady, successively. Råpanandà also noticed that with the aris-
ing of a new image, the old image disappeared, and she came
to realize that there was a continuous process of change and de-
cay in the body. With the coming of this realization, her attach-
ment to the body diminished. Meanwhile, the figure near the
Buddha had turned into an old, decrepit lady, who could no
longer control her bodily functions, and was rolling in her own
excreta. Finally, she died, her body got bloated, pus and mag-
gots came out of the nine openings and crows and vultures
were trying to snatch at the dead body.
Having seen all these, Råpanandà pondered, “This young girl

has grown old and decrepit and died in this very place under
my own eyes. In the same way, my body will also grow old and
wear out; it will be subject to disease and I will also die.” Thus,
she came to perceive the true nature of the khandhas. At this
point, the Buddha talked about the impermanence, the unsatis-
factoriness and the insubstantiality of the khandhas, and
Råpanandà attained sōtàpatti fruition.
504
yattha jarà ca maccå ca mànō ca makkhō ca ōhitō
maüsalōhita lēpanaü aññhãnaü kataü nagaraü
yattha: where; jarà ca: decay; maccå ca: death; mànō

makkhō ca: pride and ingratitude too; ōhitō: are deposited;
maüsalōhita lēpanaü: plastered with flesh and blood;
aññhãnaü: of bones; kataü: is built; nagaraü: a city
The body is made of bones which form its structure. This bare
structure is plastered and filled with flesh and blood. Inside this
citadel are deposited decay, death, pride and ingratitude.
Commentary
makkhō: ingratitude; slander. The tendency to run down others and to
slur what is good about them is described as makkhō. The bad quality
of attempting to cancel even the highest traits of others is meant by this
expression. Both laymen and the clergy may be guilty of this tendency
to negate the good done to one by another. Here, it is considered a gen-
eral human failing.
505
Buddha’s Teaching Never Decays
11 (6) The Story of Queen Mallikà (Verse 151)

verse, with reference to Mallikà, queen of King Pasēnadi of
Kōsala.
One day, Mallikà went into the bathroom to wash her face,
hands and feet. Her pet dog came in; as she was bending to
wash her feet, the dog tried to have sex with her, and the queen
appeared to be amused and somewhat pleased. The king saw
this strange incident through the window from his bedroom.
When the queen came in, he said angrily to the queen, “Oh,
you wicked woman! What were you doing with that dog in the
bathroom? Do not deny what I saw with my own eyes.” The
queen replied that she was only washing her face, her hands
and her feet, and so was doing nothing wrong. Then she contin-
ued, “But, that room is very strange. If anyone went into that
room, to one looking from this window there would appear to
be as two. If you do not believe me, O king, please go into that
room and I will look through this window.”
So, the king went into the bathroom. When he came out, Mal-
likà asked the king why he misbehaved with a she-goat in that
room. The king denied it, but the queen insisted that she saw
them with her own eyes. The king was puzzled, but being dim-
witted, he accepted the queen’s explanation, and concluded
that the bathroom was, indeed very strange.
From that time, the queen was full of remorse for having lied to
the king and for having brazenly accused him of misbehaving
with a she-goat. Thus, even when she was approaching death,
she forgot to think about the great, unrivalled charities she had
506
shared with her husband and only remembered that she had
been unfair to him. As a result of this, when she died she was
reborn in Niraya (hell). After her burial, the king intended to
ask the Buddha where she was reborn. The Buddha wished to
spare his feelings, and also did not want him to lose faith in the
Dhamma. So he willed that this question should not be put to
him and King Pasēnadi forgot to ask the Buddha.
However, after seven days in niraya, the queen was reborn in
the Tusita dēva world. On that day, the Buddha went to King
Pasēnadi’s palace for alms-food; he indicated that he wished to
rest in the coach-shed where the royal carriages were kept. Af-
ter offering alms-food, the king asked the Buddha where queen
Mallikà was reborn and the Buddha replied, “Mallikà has been
reborn in the Tusita dēva world.” Hearing this, the king was
very pleased, and said, “Where else could she have been re-
born? She was always thinking of doing good deeds, always
thinking what to offer to the Buddha on the next day. Venera-
ble! Now that she is gone, I, your humble disciple, hardly
know what to do.” To him the Buddha said, “Look at these car-
riages of your father and your grandfather; these are all worn
down and lying useless; so also is your body, which is subject
to death and decay. Only the Dhamma of the virtuous is not
subject to decay.”

sucittà ràjarathà vē jãranti athō sarãraü api jaraü upēti,
sataü dhammō ca jaraü na upēti, santō sabbhi havē pavē-
dayanti.
sucittà: the well decked; ràjarathà: the royal carriages; vē

jãranti: certainly disintegrate; athō: similarly; sarãraü api:
507
the body too: jaraü: decay; upēti: reaches; sataü: of noble
person (like the Buddha); dhammō: the teaching; ca jaraü:
decay; na upēti: does not reach; santō: those supremely
disciplined persons; sabbhi: with good people; havē: with-
out any doubt; pavēdayanti: communicate
Such beautiful and attractive objects as the carriages of kings
also disintegrate. The human body too decays. But, the experi-
ence of truth never decays. The calm ones experience this
truth.
Commentary
While everything decays and dies, if one can maintain an unshaken
mind, that calmness is the only stable experience which is known only
to those who have achieved the serenity of Nibbàna.
508
Body Fattens – Mind Does Not
11 (7) The Story of Venerable Kàludàyi (Verse 152)

verse, with reference to Kàludàyi, a monk with little intelligence.
The story goes that Venerable Kàludàyi used to go to a house
where people were having a holiday and recite stanzas appro-
priate to a funeral, such as, “They stand outside the walls.”
Likewise he would go to a house where a funeral was in
progress, and instead of saying the appropriate words, “They
stand outside the walls,” he would recite such holiday stanzas
as, “Alms-giving and piety.” Or else he would recite the Jewel
Sutta, containing such stanzas as, “Whatever riches exist, ei-
ther in this world or in the next.”
In fact, no matter where he went, even though he set out with
the intention of saying one thing, he would invariably say
something entirely different. Monks who heard him talk re-
ported the matter to the Buddha, saying, “Venerable, what is
the use of Kàludàyi’s going either to places where festivities
are in progress or to places where funerals are in progress?
Where the right thing should be said, he always says the wrong
thing.” The Buddha replied, “Monks, this is not the first time
he has so spoken; in a previous existence also he always said
the wrong thing instead of the right thing.” So saying, he told
the following story.
In times long gone by, there was a bràhmin named Aggidatta
who lived in Benares. The bràhmin had a son named Sōma-
datta Kumàra who waited upon the king, and Sōmadatta was
the king’s darling and delight. One day one of his two oxen
died. Thereupon the bràhmin said to his son, “Dear Sōmadatta,
509
ask the king for a single ox and fetch him back to me.” Sōma-
datta thought to himself, “If I make such a request of the king,
he will think that I am using my connection with him.” So he
said to his father, “Dear father, you go yourself and ask the
king.” “Very well, dear son, take me with you.”
Then he taught his father the following Stanza:
I had two oxen, mighty king, with which I plowed
my field;
But one of the two is dead; pray give me another,
Warrior-prince.
But when he went to the king he said this:
I had two oxen, mighty king, with which I plowed

my field;
But one of the two is dead; pray take my other, Warrior-
prince.
At that time the stupid bràhmin was Kàludàyi.

appassutō ayaü purisō balivaddō iva jãrati. tassa maüsàni
vaóóhanti tassa pa¤¤à na vaóóhati
appassutō: who has scarcely heard; ayaü purisō: this per-

son; balivaddō iva: like a bull; jãrati: grows; tassa: his;
maüsàni: muscles; vaóóhanti: grow; tassa: his; pa¤¤à: self
understanding; na vaóóhati: does not grow.
The person who has scarcely heard the Teaching grows in phy-
sique, like a fattened bull. Although his body grows, his self
understanding does not.
510
Commentary
appassutō: the person of little learning; literally, a person who has
‘heard’ very little. In the days of the Buddha, learning came about
largely through hearing what the wise people said.
balivaddō: the bull: the measure of his growth and maturity is his phys-
ical size.
maüsàni: his muscles grow; his brains increase.
pa¤¤à tassa navaóóhati: his self knowledge does not grow.
pa¤¤à: understanding, knowledge, wisdom, Insight. Pa¤¤à comprises

a very wide field. The specific Buddhist penetrative awareness of the
experience within, however, is part of the noble eight-fold path
(magga) to deliverance. It is Insight (vipassanà), i.e., that discrimina-
tive awareness of experience, which brings about the four stages of
sainthood and the realization of Nibbàna, and which consists in the
penetration of the Impermanence, Misery and Impersonality of all
forms of existence.
With regard to the condition of its arising one distinguishes three kinds
of knowledge: Knowledge based on Thinking, Knowledge based on
Learning, Knowledge based on Mental Development.
‘Based on Thinking’ is that knowledge which one has acquired through

one’s own thinking, without having learnt it from others.
‘Based on Learning’ is that knowledge which one has heard from oth-
ers and thus acquired through learning.
‘Based on Mental Development’ is that knowledge which one has ac-

quired through mental development in this or that way, and which has
reached the stage of complete understanding.
Pa¤¤à is one of the five mental faculties, one of the three kinds of train-
ing, and one of the requisites for transcendence (pàramità).
511
Seeing The Builder Of The House
Thy Building Material Is Broken
11 (8) Venerable ânanda’s Stanzas (Verses 153 & 154)
This religious instruction was spoken by the Buddha while he

sat at the foot of the Bōdhi-tree (Tree of Enlightenment) by
way of solemn speech (Udàna) and at a later time was recited
to Venerable ânanda in answer to a question.
For the Buddha, sitting at the foot of the Bōdhi-tree, before the
setting of sun, had overcome the force of Màra; in the first
watch, drove away the darkness that veils previous states of ex-
istence; in the middle watch, acquired supernatural vision; and
in the last watch, out of pity for living beings, by focussing his
thoughts on dependent originations and meditating on it both
forwards and backwards, at sunrise he obtained complete en-
lightenment. Thereupon, he breathed forth a solemn declara-
tion common to countless number of Buddhas.

punappunaü jàti dukkhà gahakàrakaü gavēsantō anēka-
jàti saüsaraü anibbisaü sandhàvissaü
punappunaü: over and over, repeatedly; jàti: birth;

dukkhà: is sorrow fraught; gahakàrakaü: (so) the house
builder; gavēsantō: seeking; anēkajàti saüsaraü: numer-
ous births in this seemingly endless cycle of existence; ani-
bbisaü: without encountering; sandhàvissaü: travelled
This tour, this cycle of existence, has run through numerous
births without encountering, looking for the builder, the creator
of the world and self. For repeated birth is painful.
512
gahakàraka diññhō asi. puna gēhaü na kàhasi tē sabbà
phàsukà bhaggà gahakåtaü visaõkhitaü. cittaü
visaõkhàragataü. tanhànaü khayaü ajjhagà
gahakàraka: you house builder; diññhō asi: I have seen you;

puna: once again; gēhaü: the house; na kàhasi: will not
build; tē: your; sabbà phàsukà: all supports; bhaggà: (are)
destroyed; gahakåtaü: the structure of the house; visaõkhi-
taü: (is) demolished; cittaü: mind; visaõkhàragataü: has
stopped being conditioned; tanhànaü khayaü: the cessa-
tion of the urge; ajjhagà: has been achieved
O, you builder, the creator, you are at last seen. You will never
build this house and self again. All your supports are de-
stroyed; the structure is demolished. The mind has stopped be-
ing conditioned, the urge has ceased.
Commentary
Special Note. At dawn, on the very day of His Enlightenment, the
Buddha spoke this paean of joy (Udàna) which vividly describes His
transcendental moral victory and His inner spiritual experience. He was
compelled to travel on this tour (saüsàra) and consequently to suffer, as
He could not discover the architect that built this house and the self. In
His final birth, while engaged in solitary meditation, which He had
highly developed, in the course of His wanderings, after a relentless
search He discovered, by His own insight, the elusive architect residing,
not outside, but within the recesses of His own heart. It was the mental
process of perception and conception (sankhàra) and the compulsive
urge to exist (bhava tanhà) that was the creator, the architect, the builder,
which is a mental process latent in all. What is created by oneself can be
destroyed by oneself. The discovery of the architect is the introspective
awareness of the mental process, which stopped the process, attaining
arahatship. In these verses it is alluded to as ‘the cessation of the urge’.
513
The support of this self-created house is the urge. The structure is the
mental construct (sankhàra). The shattering of the structure by becom-
ing conscious of the process results in the complete demolition of the
house.
With the demolition of the house the mind attains the unconditioned
state, which is Nibbàna. Here, the Buddha admits his past wanderings
in existence which entail suffering, a fact which evidently proves that
rebirth, more than being a mere belief, is the very factual basis of the
practice of Buddhism. It is the problem that the Buddha set out to solve
for the benefit of all mankind.
tanhànaü khayaü ajjhagà: literally attained the cessation of the crav-
ing which is Nibbàna the deathless. Nibbàna is the summum bonum of
Buddhism.
The Jàtaka Commentary relates that the Bōdhisatta, in his birth as the
ascetic Sumēdha, contemplated thus:
“Even as, although Misery is,

Yet Happiness is also found,
So, though indeed Existence is,
Non-existence should be sought.
“Even as, although there may be Heat,

Yet grateful Cold is also found,
So, though the three-fold Fire exists,
Likewise Nirvàna should be sought.
“Even as, although there Evil is,

That which is Good is also found,
So, though ‘tis true that birth exists.
That which is not birth should be sought.”
The pàli word Nibbàna (Sanskrit – Nirvàna) is composed of ‘N’ and
‘Vàna’. N is a negative particle. Vàna means motion. “It is called Nib-
bàna in that it is the absence (Ni) of that compulsive urge to move,
514
which is the reaction of an organism to stimulation which is called
Vàna.” As long as one is impelled by the urge, one accumulates fresh
Kammic activities which must continue in one form or other the per-
petual cycle of birth and death. When all forms of this urge are eradi-
cated, reproductive kammic forces cease to operate, and one attains
Nibbàna, stopping the cycle of birth and death. The Buddhist concep-
tion of deliverance is stopping the ever-recurring cycle of life and
death.
Nibbàna is also explained as the extinction of the fetters of lust

(lōbha), hatred (dōsa), and delusion (mōha). “The whole world is in
flames,” says the Buddha. “By what fire is it kindled? By the fire of
lust, hatred and delusion; by the fire of birth, old age, death, sorrow,
lamentation, pain, grief and despair is it kindled.” Nibbàna, in one
sense may be interpreted as the extinction of these flames. Nibbàna is
nothing but the extinction of these flames. The extinction of the flames
is not the means of attaining Nibbàna, it is the end itself.
Some writers hesitate to say that Nibbàna is nothingness. They forget

the all important concept of ‘nothingness’ (su¤¤atà) in Buddhism.
They always crave for something even in Nibbàna. But unless we ‘de-
sire nothing’ we cannot attain Nibbàna. If Nibbàna is nothingness, then
it must be analogous to space (âkàsa). Both space and Nibbàna are
eternal and unchanging. The former is eternal because it is the absence
of matter. The latter is both spaceless and timeless. It is incorrect to say
that space or Nibbàna ‘is not’. It may briefly be said that space ‘is’ in
relation to matter; and Nibbàna ‘is’ in relation to suffering.
The Buddha, speaking of the different planes of existence, makes spe-

cial reference to a ‘Realm of Nothingness’ (âki¤ca¤¤àyatana), which
must be distinguished from Nibbàna. The realm of nothingness is not
an absence but a perception of nothingness.
In this image Buddha describes the self as a house built by a house-

builder. The house-builder, identifies in these verses in craving
(taõhà). The reason for such an identification is that in the system of
Buddha’s right. The factor that brings about repeated birth in the cycle
of existence in craving.
515
Regrets In Old Age Nostalgia For Past Glory
11 (9) The Story of Mahàdhana the Treasurer’s Son
(Verses 155 & 156)
While residing at Isipatana, the Buddha spoke these verses,

with reference to Mahàdhana (Great-Wealth), the treasurer’s
son.
Great-Wealth, it appears, was reborn at Benares, in a house-

hold worth eighty billions. Now his mother and father thought
to themselves, “We have a vast store of wealth in our house,
and there is no necessity that our son should do anything else
than enjoy himself according to his own good pleasure.” Ac-
cordingly they had him instructed in singing and in the playing
of musical instruments, and that was all the instruction he re-
ceived. Likewise in that same city, in a household worth eighty
billion of treasure, a daughter also was born. The same thought
occurred to her mother and father also, and they had her in-
structed only in dancing and singing. When the two reached the
proper age, they were married with the customary ceremonies.
In the course of time both the mothers and fathers died, and
then there were twice eight billion of treasure in the same house.
It was the custom of the treasurer’s son to go thrice a day to

wait upon the king. One day a company of knaves who lived in
that city thought to themselves, “If this treasurer’s son would
only get drunk, it would be a fine thing for us. Let us show him
how to get drunk.” Accordingly they procured strong drink, put
roast meat, salt, and sugar in the skirts of the clothing, and tak-
ing roots and bulbs, seated themselves in a convenient place,
watching the path by which he would approach from the royal
516
palace. When they saw him approaching, they began to drink
strong drink, placed particles of salt and sugar in their mouths,
and took the roots and bulbs in the teeth and chewed them. And
they said, “Live for a hundred years, master, treasurer’s son!
With your help may we be enabled to eat and drink to our
heart’s content!” Hearing the words, the youth asked the little
page who followed him, “What are these men drinking?” “A
certain drink, master.” “Does it taste good?” “Master, in this
world of the living there is no kind of drink that can be com-
pared with this.” “In that case,” said the youth, I must have
some too.” So he caused the page to bring him first a little and
then a little more, and all this he drank.
Now before long those knaves discovered that he had taken up

the habit of drinking. Then they flocked around him. As time
went on, the crowd that surrounded him increased in numbers.
He would spend a hundred or two hundred pieces of money at
a time on strong drink. It became a habit with him after a time,
wherever he happened to be, to pile up a heap of coins and call
out as he drank, “Take this coin and fetch me flowers! Take
this coin and fetch me perfumes! This man is clever at dicing,
and this man at dancing, and this man at singing, and this man
at the playing of musical instruments! Give this man a thousand
and this man two thousand!” Thus did he spend his money.
In no long time he squandered all the eighty billion of treasure

that formerly belonged to him. Then those knaves said to him,
“Master, your wealth is all spent.” “Has my wife no money?”
“Yes, master, she has.” “Well, then, fetch that too.” And he
spent his wife’s money in precisely the same way. As time
went on, he sold his fields and his parks and his gardens and
his carriages. He even disposed of the vessels he used at meals,
517
of his coverlets and his cloaks and couches. All that belonged
to him, he sold, and the proceeds he spent in riotous living. In
old age he sold his house, the property of his family. And those
to whom he sold his house took possession of it and straighta-
way put him out. Thereupon, taking his wife with him, he found
lodging near the house-wall of other people’s houses. With a
broken pot in his hand, he would go about begging alms. Fi-
nally he began to eat the left-overs of other people’s food.
One day he stood at the door of a rest-house, receiving left-

overs of food presented to him by novices and probationers.
The Buddha saw him and smiled. Thereupon Venerable
ânanda asked him why he smiled. The Buddha explained the
reason for his smile by saying, “ânanda, just look here at
Great-Wealth, the treasurer’s son! In this very city he has
squandered twice eighty billion of treasure. Now, accompanied
by his wife, he is begging for alms. For if, in the prime of life,
this man had not squandered his wealth, but had applied him-
self to business, he would have become the principal treasurer
in this very city; and if he had retreated from the world and be-
come a monk, he would have attained arahatship, and his wife
would have been established in the fruit of the third path.
If in middle life he had not squandered his wealth, but had ap-
plied himself to business, he would have become the second
treasurer; and if he had retreated from the world and became a
monk, he would have attained the fruit of the third path, and his
wife would have been established in the fruit of the second
path. If in the latter years of his life he had not squandered his
wealth, but had applied himself to business, he would have be-
come the third treasurer; and if he had retreated from the world
and become a monk, he would have attained the fruit of the
518
second path, and his wife would have been established in the
fruit of conversion. But now he has fallen away from the
wealth of a layman and he has likewise fallen away from the
estate of a religious person. He has become like a heron in a
dried-up pond.

brahmacariyaü acaritvà yobbanē dhanaü aladdhà
khãõamacchē pallalē jiõõako¤cà iva jhàyanti
brahmacariyaü acaritvà: not having led the higher life;

yobbanē: in the days of one’s youth; dhanaü: wealth; alad-
dhà: not accumulating; khãõamacchē: fish-less; pallalē: in
a lake; jiõõako¤cà iva: like emaciated and flightless her-
ons; jhàyanti: waste away
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and
incapable. They are similar to those emaciated, old, flightless
storks who are sighing away at the banks of a lake without fish.
As the lake is fish-less, these storks have no food thus making
them emaciated. The fish are gone because others have caught
them. Because they are old and weary they cannot fly away.
They can only sigh.

brahmacariyaü acaritvà yobbanē dhanaü aladdhà càpà
àtikhãnà iva puràõàni anutthunaü senti
brahmacariyaü acaritvà: not having led the higher life;

yobbanē: in the days of one’s youth; dhanaü: wealth; alad-
dhà: not accumulating; càpà: (like) off the bow; àtikhãnà
519
iva: like shot arrows (spent arrows); puràõàni: for the past
(glory); anutthunaü: sighing; senti: regret
In youth they did not lead the higher spiritual life. Nor did they
acquire wealth when they were young. Now they are old and
incapable. They are similar to those emaciated, old, flightless
storks who are sighing away at the banks of a lake without fish.
As the lake is without fish, these storks have no food thus mak-
ing them emaciated. The fish are gone because others have
caught them. Because they are old and weary, they cannot fly
away. They can only sigh.
Commentary
jinnako¤cà iva: like old, flightless, herons. This image of an old man
of wasted youth is among the most telling in Dhammapada. The pond,
on which he has to depend, is fish-less. But, the old heron cannot fly
over to a fish-rich lake, as he is flightless. The futility of the aged per-
son who has wasted his youth is portrayed here. This verse captures a
situation that is universally true. Most people tend to spend their youth
squandering the precious days with no thought about the inevitable
old-age that will overtake them. Youth is allowed to slip by without
having garnered either material or spiritual wealth. The Buddha’s ad-
monition to mankind in this stanza is that they must, in time, become
mindful of the passage of time and the speedy fading of the glamour of
youth. The Tibetan Buddhist scholar Milarēpa has captured this eva-
nescence in one of his lyrical writings. This passage is like a poetic
commentary of these two stanzas:
“Youth is like a summer flower –

Suddenly it fades away.
Old age is like a fire spreading
Through the fields – suddenly it’s at your heels.
The Buddha once said:

520
“Birth and death
Are like sunrise and sunset
Now come, now go.”
Sickness is like a little bird

Wounded by a sling.
Know you not, health and strength
Will in time desert you?
521
Chapter 12
Atta Vagga
Self
Safeguard Your Own Self
12 (1) The Story of B o dhiràjakumàra (Verse 157)
While residing at the Bhēsakàla Wood, the Buddha spoke this

verse, with reference to Prince Bōdhi (Bōdhiràjakumàra).
Once, Prince Bōdhi built a magnificent palace for himself.

When the palace was finished he invited the Buddha for alms-
food. For this special occasion, he had the building decorated
and perfumed with four kinds of scents and incense. Also, a
long length of cloth was spread on the floor, starting from the
threshold to the interior of the room. Then, because he had no
children, the prince made a solemn asseveration that if he were
to have any children the Buddha should step on the cloth.
When the Buddha came, Prince Bōdhi respectfully requested
the Buddha three times to enter the room. But the Buddha, in-
stead of moving, only looked at ânanda. ânanda understood
him and so asked Prince Bōdhi to remove the cloth from the
door-step. Then only, the Buddha entered the palace. The
prince then offered delicious and choice food to the Buddha.
After the meal, the prince asked the Buddha why he did not
step on the cloth. The Buddha in turn asked the prince whether
he had not spread the cloth making a solemn asseveration that
if he were to be blessed with a child, the Buddha would step on
it; and the prince replied in the affirmative. To him, the Buddha
said that he and his wife were not going to have any children
because of their past evil deeds. The Buddha then related their
past story.
In one of their past existences, the prince and his wife were the
sole survivors of a shipwreck. They were stranded on a de-
serted island, and there they lived by eating birds’ eggs, fledg-
523
lings and birds, without any feeling of remorse at any time. For
that evil deed, they would not be blessed with any children. If
they had felt even a slight remorse for their deed at any stage of
their lives, they could have a child or two in this existence.
Then turning to the prince, the Buddha said, “One who loves
himself should guard himself in all stages of life, or at least,
during one stage in his life.”

cē attànaü piyaü ja¤¤à naü surakkhitaü rakkheyya
paõóitō tiõõaü a¤¤ataraü yàmaü pañijaggeyya
cē: if; attànaü: one’s own self; piyaü: one is affectionate

to; ja¤¤à: aware; naü: that self; surakkhitaü: well pro-
tected; rakkheyya: safe-guard; paõóitō: a wise person;
tiõõaü a¤¤ataraü yàmaü: during one of the three stages
of life; pañijaggeyya: acquire virtue for one’s protection
If you are aware that you are fond of your own self then pro-
tecting it is the best of safeguards. You must take measures to
protect your self in one of the three stages of life – namely
childhood, youth or old age. The best safeguard is the acquisi-
tion of virtue.
Commentary
attànaü surakkhitaü rakkheyya: one’s own self well-protected, safe-
guarded. This admonition emphasizes the principal characteristic of
Buddhism. The liberation of self is the responsibility of one’s own self.
Someone else cannot do this for you. The difference of Buddhism from
other religious systems is quite essential and to be appreciated. Rhys
Davids asked the question: “What is meant by religion?” Its derivation
is uncertain. Cicero, in one passage, derived it from re and lego, and
held that its real meaning was the repetition of prayers and incanta-
524
tions. Another interpretation derives the word from re and logo, and
makes its original sense that of attachment, of a continual binding (that
is, no doubt to the deities). A third derivation connects the word with
lex, and explains it as a law-abiding, scrupulously conscientious frame
of mind.
Buddhism is not strictly a religion in the sense in which that word is

commonly understood, for it is not a system of faith and worship, ow-
ing any allegiance to a supernatural deity. Buddhism does not demand
blind faith from its adherents. Hence mere belief is dethroned and for it
is substituted confidence based on knowledge. It is possible for a Bud-
dhist to entertain occasional doubts until he attains the first stage of
sainthood (sōtàpatti) when all doubts about the Buddha, Dhamma, and
the sangha are completely resolved. One becomes a genuine follower
of the Buddha only after attaining this stage.
The confidence of a follower of the Buddha is like that of a patient in

respect of a noted physician, or of a student regarding his teacher. Al-
though a Buddhist seeks refuge in the Buddha as his incomparable
guide and teacher who indicates the path of purity, he makes no servile
surrender. A Buddhist does not think that he can gain purity merely by
seeking refuge in the Buddha or by mere faith in Him. It is not within
the power even of a Buddha to wash away the impurities of others.
Strictly speaking, one can neither purify nor defile another. The
Buddha, as teacher, may be instrumental, but we ourselves are respon-
sible for our purification. A Buddhist is not a slave to a book or to any
individual. Nor does he sacrifice his freedom of thought by becoming a
follower of the Buddha. He is at full liberty to exercise his own free-
will and develop his knowledge even to the extent of attaining Buddha-
hood, for all are potential Buddhas. Naturally Buddhists quote the
Buddha as their authority, but the Buddha discarded all authority.
525
Give Advice While Being Virtuous Yourself
12 (2) The Story of Venerable Upananda Sàkyaputta (Verse 158)

verse, with reference to Upananda, a monk of the Sàkyan clan.
Upananda was a very eloquent preacher. He used to preach to
others not to be greedy and to have only a few wants and would
talk eloquently on the merits of contentment and frugality (ap-
picchatà) and austere practices (dhåtàngas). However, he did
not practice what he taught and took for himself all the robes
and other requisites that were given by others.
On one occasion, Upananda. went to a village monastery just
before the vassa (rainy season). Some young monks, being im-
pressed by his eloquence, asked him to spend the vassa in their
monastery. He asked them how many robes each monk usually
received as donation for the vassa in their monastery and they
told him that they usually received one robe each. So he did not
stop there, but he left his slippers in that monastery. At the next
monastery, he learned that the monks usually received two
robes each for the vassa; there he left his staff. At the next
monastery, the monks received three robes each as donation
for the vassa; there he left his water bottle. Finally, at the mon-
astery where each monk received four robes, he decided to
spend the vassa.
At the end of the vassa, he claimed his share of robes from
other monasteries where he had left his personal effects. Then
he collected all his things in a cart and came back to his old
monastery. On his way, he met two young monks who were
having a dispute over the share of two robes and a valuable vel-
vet blanket which they had between them. Since they could not
526
come to an amicable settlement, they asked Upananda to arbi-
trate. Upananda gave one robe each to them and took the valu-
able velvet blanket for having acted as an arbitrator.
The two young monks were not satisfied with the decision but
they could do nothing about it. With a feeling of dissatisfaction
and dejection, they went to the Buddha and reported the matter.
To them the Buddha said, “One who teaches others should first
teach himself and act as he has taught.”

pañhamaü attànaü ēva patãråpē nivēsayē atha
a¤¤aü anusàseyya paõóitō na kilisseyya
pañhamaü: in the first instance; attànaü ēva: one’s own

self; patãråpē: in the proper virtue; nivēsayē: establish;
atha: after that; a¤¤aü: others; anusàseyya: advise;
paõóitō: the wise man; na kilisseyya: does not get
blemished
If you are keen to advise others, in the first instance establish
yourself in the proper virtues. It is only then that you become
fit to instruct others.
Commentary
pañhamaü attànaü ēva: in the first instance, one’s own self. This ex-
hortation does not in any way imply that the Buddha advocated selfish-
ness. On the contrary, the Buddha only places priorities right. First,
look after your liberation. Then only should you look after the others.
This is in keeping with the essence of the Buddha’s Dhamma – the
Teaching of the Buddha. It only means that without overcoming your
own selfishness first, you cannot help others to do so. Dhamma is, lit-
erally, that which supports; it is the truth within us, relying upon which
527
and by practicing which, we can cross over the ocean of troubles and
worries. Dhamma is also the formulations of the truth which we can
practice if we are interested to do so. In Dhamma there is no creed and
there are no dogmas. A Buddhist is free to question any part of the
Buddha’s Dhamma, indeed, the Buddha has encouraged him to do so.
There is nothing which he is forbidden to question, no teaching about
which he must just close his mind and blindly believe. This is because
faith in a Buddhist sense is not a blind quality but is combined with
wisdom. Thus a person is attracted towards the dhamma because he
has some wisdom to perceive a little truth in it, meanwhile accepting
with faith those teachings as yet unproved by him. In practicing the
Dhamma, he finds that it does in fact work – that it is practical, and so
his confidence grows. With the growth of his confidence he is able to
practice more deeply, and doing this he realizes more of the truth – so
confidence grows stronger. Thus faith and wisdom complement and
strengthen each other with practice. In this case, as in many other Bud-
dhist teachings, it is easy to see why Buddhist teaching is symbolized
by a wheel, for this is a dynamic symbol. But one who has seen the
Dhamma-truth in himself, being rid of all mental defilements and trou-
bles, an arahat, has no faith, he has something much better, adamantine
wisdom.
528
Discipline Yourself Before You Do Others
12 (3) The Story of Venerable Padhànikatissa (Verse 159)

verse, with reference to Venerable Padhànikatissa.
Venerable Padhànikatissa, after taking a meditation topic from
the Buddha, left for the forest with a large number of other
monks. There, he told the monks to be ever mindful and dili-
gent in their meditation practice. After thus exhorting others he
himself would lie down and go to sleep. The young monks did
as they were told. They practiced meditation during the first
watch of the night and when they were about to go to bed, Pad-
hànikatissa would get up and tell them to go back to their prac-
tice. When they returned after meditation practice during the
second and third watches also he would say the same thing to
them.
As he was always acting in this way, the young monks never
had peace of mind, and so they could not concentrate on medi-
tation practice or even on recitation of the texts. One day, they
decided to investigate if their teacher was truly zealous and
vigilant as he posed himself to be. When they found out that
their teacher Padhànikatissa only exhorted others but was him-
self sleeping most of the time, they remarked, “We are ruined,
our teacher knows only how to scold us, but he himself is just
wasting time, doing nothing.” By this time, as the monks were
not getting enough rest, they were tired and worn out. As a re-
sult, none of the monks made any progress in their meditation
practice.
Having completed residence, they went back to the Buddha.
The Buddha, after exchanging the usual friendly greetings with
529
them, asked them, “Monks, did you observe heedfulness? Did
you perform your meditations faithfully?” Then the monks told
him the whole story.
The Buddha said, “Monks, if a man is to admonish others, he
must first subdue himself; for if, under these circumstances, he
admonishes others, being well subdued himself, he can subdue
others.”

a¤¤aü yathà anusàsati cē attànaü tathà kayirà
vata sudantō dammētha attà hi kira duddamō
a¤¤aü: others; yathà: in what manner; anusàsati: you

instruct; cē attànaü: you yourself; tathà: in that manner;
kayirà: must behave; vata: certainly; sudantō: the best dis-
ciplined person; dammētha: will discipline others; attà hi
kira: one’s own self indeed; duddamō: is difficult to be dis-
ciplined.
If you are keen to discipline others in the same way, you must
yourself behave in that manner. It is the best disciplined person
who will discipline others best. The most difficult to be disci-
plined is one’s own self indeed.
Commentary
attànaü tathà kayirà: you yourself must behave that way. This is said
in relevance to those who instruct others, and yet behave contrary to
that advice themselves. The Buddha himself is the most supreme ex-
ample to emphasize this attitude. The Buddha’s beneficent and suc-
cessful ministry lasted forty-five years. From His thirty-fifth year, the
year of His Enlightenment, till His death in His eightieth year, He
served humanity both by his way of life and by precept. Throughout
530
the year He wandered from place to place, at times alone, sometimes
accompanied by His disciples, expounding the Dhamma to the people
and liberating them from the bonds of saüsàra. During the rainy sea-
son (vassàna) from July to November, owing to incessant rains, He
lived in retirement as was customary with all ascetics in His time.
The Buddha’s emphasis was doing it oneself – being practical. He
never limited his mission to sermonizing alone. He set an example of
practice. Those with most understanding know that the attainment
which the Buddha attained, is open to all who devote themselves to the
earnest practice of His Teachings. That, in fact, every human mind has
the possibility to find beneath the ages-old accumulation of rubbish,
the jewel of wisdom. It is in this that one may find the most secure ref-
uge. The Buddha Himself said: “Go to no external refuge.” Thus the
last Buddha to appear in this world was Gōtama and He inspired His
followers both monk and laity to become as He had become, to model
their life and practice on His own since the latter has Supreme Enlight-
enment as its basis. It was open to anyone, He declared, to observe the
precepts, to attain the concentrations, to cut off the false ego-sense and
to blossom forth in the splendour of enlightenment. The Buddhas do
not set their followers on a lower level and themselves upon an unat-
tainable peak of supremacy but encourage them in many skilful ways
to attain what they have attained, as this is something practical, some-
thing for each wise man to experience for himself.
531
One Is One’s Best Saviour
12 (4) The Story of the Mother of Kumàrakassapa (Verse 160)

verse, with reference to the mother of Kumàrakassapa.
Once, a young married woman asked permission from her hus-

band to become a nun. Through ignorance, she went to join
some nuns who were the pupils of Dēvadatta. This young
woman was pregnant before she became a nun, but she was not
aware of the fact at that time. But in due course, the pregnancy
became obvious and the other nuns took her to their teacher
Dēvadatta. Dēvadatta ordered her to go back to the household
life. She then said to the other nuns, “I have not intended to be-
come a nun under your teacher Dēvadatta; I have come here by
mistake. Please take me to the Jētavana Monastery, take me to
the Buddha.” Thus, she came to the Buddha. The Buddha knew
that she was pregnant before she became a nun and was there-
fore innocent; but he was not going to handle the case. The
Buddha sent for King Pasēnadi of Kōsala, Anàthapiõóika, the
famous rich man, and Visàkhà, the famous donor of the Pub-
bàràma Monastery, and many other persons. He then told Elder
Upàli to settle the case in public.
Visàkhà took the young woman behind a curtain; she examined

her and reported to Venerable Upàli that the woman was al-
ready pregnant when she became a nun. Venerable Upàli then
declared to the audience that the woman was quite innocent
and therefore had not soiled her morality (sãla). In due course, a
son was born to her. The boy was adopted by King Pasēnadi
and was named Kumàrakassapa. When the boy was seven
years old, on learning that his mother was a nun, he also be-
532
came a sàmanēra under the tutelage of the Buddha. When he
came of age he was admitted to the Sangha; as a monk, he took
a meditation topic from the Buddha and went to the forest.
There, he practiced meditation ardently and diligently and
within a short time attained arahatship. However, he continued
to live in the forest for twelve more years. Thus his mother had
not seen him for twelve years and she longed to see her son
very much. One day, seeing him, the mother nun ran after her
son weeping and calling out his name. Seeing his mother,
Kumàrakassapa thought that if he were to speak pleasantly to
his mother she would still be attached to him and her future
would be ruined. So for the sake of her future (realization of
Nibbàna) he was deliberately stern and spoke harshly to her:
“How is it, that you, a member of the sangha, could not even
cut off this affection for a son?” The mother thought that her
son was very cruel to her, and she asked him what he meant.
Kumàrakassapa repeated what he had said before. On hearing
his answer, the mother of Kumàrakassapa reflected: “O yes, for
twelve years I have shed tears for this son of mine. yet, he has
spoken harshly to me. What is the use of my affection for
him?” Then, the futility of her attachment to her son dawned
upon her and then and there, she decided to cut off her attach-
ment to her son. By cutting off her attachment entirely, the
mother of Kumàrakassapa attained arahatship on the same day.
To them the Buddha said, “Monks! In trying to reach the dēvà
world, or in trying to attain arahatship, you cannot depend on
others, you must work hard on your own.”
Explanatory Translation
attanō attà hi nàthō parō kō hi nàthō siyà

sudantēna attanà ēva dullabhaü nàthaü labhati
533
attanō: to one’s own self; attà hi: one’s own self; nàthō: is
the saviour; parō kō hi: what other person; nàthō siyà: will
be (your) saviour; sudantēna: well disciplined; attanà ēva:
one’s self only; dullabhaü: difficult (to be attained);
nàthaü: help; labhati: will receive
The saviour of one’s self is one’s own self. What other per-
son could be your saviour? This is a difficult kind of help –
being your own saviour. It can be achieved only through self
discipline.
Commentary
Venerable Kumàrakassapa: Kumàrakassapa took to a monk’s life
with the consent of the king. He retreated to a forest known as Andha-
vana. There he listened to a sermon on the Ant Hill allegory. To
Kumàrakassapa, the sermon was a revelation. The ideal that was before
him for one hundred thousand æons (kalpàs) was at last realized. The
wealth of meaning unfolded by the sermon gave realization to Nibbàna
that so long eluded his grasp. The bewildering variety of imagery fasci-
nated him who through the ages was pining to be skilled in dialectics,
the Buddha Padumuttara’s prophecy has come true, as with the prophe-
cies of all other Buddhas. Kumàrakassapa had no equal among his
peers for dialectical oratory.
534
The Unwise Person Comes To Grief On His Own
12 (5) The Story of Mahàkàla Upàsaka (Verse 161)

verse, with reference to Mahàkàla, a lay disciple.
On a certain fast-day, Mahàkàla, a lay disciple, went to the

Jētavana Monastery. On that day, he kept the fast by observing
the eight moral precepts (upōsatha sãla) and listened to the dis-
courses on the Dhamma throughout the night. It so happened
that on that same night, some thieves broke into a house; and
the owners on waking up went after the thieves. The thieves
ran away in all directions. Some ran in the direction of the
monastery. It was then nearing dawn, and Mahàkàla was wash-
ing his face at the pond close to the monastery. The thieves
dropped their stolen property in front of Mahàkàla and ran on.
When the owners arrived, they saw Mahàkàla with the stolen
property. Taking him for one of the thieves they shouted at
him, threatened him and beat him hard. Mahàkàla died on the
spot. Early in the morning, when some young monks and sà-
manēras from the monastery came to the pond to fetch water,
they saw the dead body and recognized it.
On their return to the monastery, they reported what they had

seen and said to the Buddha, “Venerable! The lay disciple who
was at this monastery listening to the religious discourses all
through the night has met with a death which he does not de-
serve.” To them the Buddha replied, “Monks! If you judge
from the good deeds he has done in this existence, he has in-
deed met with death he does not deserve. But the fact is that he
has only paid for the evil he had done in a past existence. In
one of his previous existences, when he was a courtier in the
535
palace of the king, he fell in love with another man’s wife and
had beaten her husband to death. Thus, evil deeds surely get
one into trouble; they even lead one to the four apàyas.”
attanà ēva kataü attajaü attasambhavaü pàpaü

asmamayaü maõiü vajiraü iva dummēdhaü abhimanthati
attanà ēva: by one’s own self; kataü: done; attajaü: of

one’s own self born; attasambhavaü: sprung from one’s
own self; pàpaü: evil action; asmamayaü: produced by
itself; maõiü: precious stone; vajiraü iva: like the dia-
mond; dummēdhaü: the foolish person; abhimanthati:
grinds
The diamond is born of, produced by and is sprung from stone.

But it cuts the precious stone. The evil action is born of, pro-
duced by, and sprung from the evil doer.
Commentary
vajiraü iva: like a diamond. In this stanza the image used for the self-
destroying evil of an unvirtuous person is the diamond which, though
itself a stone, cuts all other gem stones. The diamond, referred to in this
stanza as vajira is defined, in traditional commentaries, this way: va-
jatēva na patiha¤¤attē yassa gamanam kēnaciti – vajiraü (That which
cuts all forms of objects is a diamond. It cannot be resisted.) The fol-
lowing stanza emphasizes this idea:
Prithivyàü yàni ratnàni

yē cànyē lōha dhàtavah
Sarvàni vilikhēdvajram
tacca tair na vilikhyatē
The diamond cuts
all the metals and all the precious stones
on earth.
Though it cuts all these,
none of these can cut the diamond.
In the ancient lore on diamonds, it is said that wearing diamonds is

conducive to good health and long-life. In this image the capacity of
the diamond to cut other stones is compared to the effectiveness of
one’s shortcomings in destroying one’s own self.
537
Evil Action Crushes The Doer
12 (6) The Story of Devadatta (Verse 162)

verse, with reference to Dēvadatta.
One day, some monks were talking amongst themselves when
the Buddha came in and asked the subject of their talk. They an-
swered that they were talking about Dēvadatta and then contin-
ued as follows: “Venerable! Dēvadatta is, indeed, a man without
morality; he is also very avaricious. He has tried to gain fame
and fortune by getting the confidence of Ajàtasattu by unfair
means. He has also tried to convince Ajàtasattu that by getting
rid of his father, he (Ajàtasattu) would immediately become a
powerful king. Having been thus misled by Dēvadatta, Ajàta-
sattu killed his father, the noble king, Bimbisàra. Dēvadatta has
even attempted three times to kill you, our most venerable
teacher. Dēvadatta is, indeed, very wicked and incorrigible!”
After listening to the monks, the Buddha told them that
Dēvadatta had tried to kill him not only now but also in his pre-
vious existences. The Buddha then narrated the story of a deer-
stalker.
“Once, while King Brahmadatta was reigning in Bàrànasi, the
future Buddha was born as a deer, and Dēvadatta was then a
deer-stalker. One day, the deer-stalker saw the footprints of a
deer under a tree. So, he put up a bamboo platform in the tree
and waited with the spear ready for the deer. The deer came but
he came very cautiously. The deer-stalker saw him hesitating,
and threw some fruits of the tree to coax him. But that put the
deer on guard; he looked more carefully and saw the deer-
stalker in the tree. He pretended not to see the deer-stalker and
538
turned away slowly. From some distance, he addressed the tree
thus: ‘O tree! You always drop your fruits vertically, but today
you have broken the law of nature and have dropped your fruits
slantingly. Since you have violated the natural law of trees, I
am now leaving you for another tree.’
“Seeing the deer turning away, the deer-stalker dropped his

spear to the ground and said, ‘Yes, you can now move on; for
today, I have been wrong in my calculations.’ The deer who
was the Buddha-to-be replied ‘O hunter! You have truly mis-
calculated today, but your evil kamma will not make any mis-
take; it will certainly follow you.’ Thus, Dēvadatta had at-
tempted to kill me not only now but also in the past, yet he had
never succeeded.” Then the Buddha continued, “Monks! Just
as a creeper strangles the tree to which it clings, so also, those
without morality, being overwhelmed by lust, are finally
thrown into niraya.”
yassa accanta dussãlyaü sàlaü màluvà iva ōtataü

disō naü yathà icchatã sō attànaü tathà karōti
yassa accanta dussãlyaü: one’s extreme lack of virtue;

sàlaü màluvà iva ōtataü: just like the màluvà creeper
crushing a sàla tree; disaü: as an enemy; yathà icchatã:
intending to harm; attànaü tathà karōti: harm one’s
own self
The extremely evil action of the person lacking in virtue is sim-

ilar to that of the parasitic màluvà creeper. The creeper grows
on the tree and crushes it into destruction. The evil doer’s ac-
tion too crushes himself in that way.
539
Commentary
accanta dussãlyaü: complete lack of discipline and virtue. What is
meant here is the lack of discipline of monks. The extreme lack of dis-
cipline and virtue are brought about, according to traditional commen-
taries, due to thirteen serious defaults (garukàpatti). The names of the
thirteen are sukkavisaññhi, kàya saüsagga, duññhulla vàcà, attakà-
mapàricariyà, sa¤carittà, kutikàraka, mahallakà, vihara, dutthadōsa,
dutiyadutthadōsa, sanghabhēda, dutiya sanghabhēda, dubbaca and
kuladåsaka. The stanza was occasioned by the extreme lack of disci-
pline of Dēvadatta.
540
Doing Good Unto One’s Own Self Is Difficult
12 (7) The Story of Schism in the Sangha (Verse 163)

verse, with reference to Dēvadatta, who committed the offence
of causing a schism in the Sangha of the monks.
On one occasion, while the Buddha was giving a discourse in

the Vēluvana Monastery, Dēvadatta came to him and sug-
gested that since the Buddha was getting old, the duties of the
sangha should be entrusted to him (Dēvadatta); but the Buddha
rejected his proposal and also rebuked him and called him a
spittle swallower (Khēlasika). From that time, Dēvadatta felt
very bitter towards the Buddha. He even tried to kill the
Buddha three times, but all his attempts failed. Later, Dē-
vadatta tried another tactic. This time, he came to the Buddha
and proposed five rules of discipline for the monks to observe
throughout their lives. He proposed (i) that the monks should
live in the forest; (ii) that they should live only on food re-
ceived on alms-rounds; (iii) that they should wear robes made
only from pieces of cloth collected from rubbish heaps; (iv)
that they should reside under trees; and (v) that they should not
take fish or meat. The Buddha did not have any objections to
these rules and made no objections to those who were willing
to observe them, but for various valid considerations, he was
not prepared to impose these rules of discipline on the monks
in general.
Dēvadatta claimed that the rules proposed by him were much

better than the existing rules of discipline, and some new
monks agreed with him. One day, the Buddha asked Dēvadatta
541
if it was true that he was trying to create a schism in the order,
and he admitted that it was so. The Buddha warned him that it
was a very serious offence, but Dēvadatta paid no heed to his
warning. After this, as he met Venerable ânanda on his alms-
round in Ràjagaha, Dēvadatta said to Venerable ânanda,
“ânanda, from today I will observe the sabbath (Upōsatha),
and perform the duties of the order separately independent of
the Buddha and his order of monks.” On his return from the
alms-round, Venerable ânanda reported to the Buddha what
Dēvadatta had said.
On hearing this, the Buddha reflected, “Dēvadatta is commit-

ting a very serious offence; it will send him to Avãci Niraya.
For a virtuous person, it is easy to do good deeds and difficult
to do evil; but for an evil one, it is easy to do evil and difficult
to do good deeds. Indeed, in life it is easy to do something
which is not beneficial, but it is very difficult to do something
which is good and beneficial.” Then on the Upōsatha day, Dē-
vadatta followed by five hundred Vajjian monks, broke off
from the order, and went to Gayàsãsa. However, when the two
chief disciples, Sàriputta and Moggallàna, went to see the
monks who had followed Dēvadatta and talked to them they re-
alized their mistakes and most of them returned with the two
chief disciples to the Buddha.
asàdhåni attanō ahitàni ca sukaràni yaü vē

hita¤ca sàdhu¤ ca taü vē parama dukkaraü
asàdhåni: bad actions; attanō ahitàni ca: actions that are

harmful to oneself; sukaràni: are easy to be done; yaü: if
542
something; vē hita¤ca: is indeed good to one’s self; sàdhu¤
ca: if it is also right; taü: that kind of action; vē: (is) cer-
tainly; parama dukkaraü: extremely difficult to do
Those actions which are bad and harmful to one’s own self can
be very easily done. But if some action is good for one’s own
self; if it is also right, certainly that kind of action will be found
to be extremely difficult to do.
Commentary
attanō ahitàni sukaràni: actions that are harmful to oneself are easy to
be done. This was stated with reference to the schism Dēvadatta com-
mitted. Though absolutely pure in motive and perfectly selfless in His
service to humanity, yet, in preaching and spreading His teaching, the
Buddha had to contend against strong opposition. He was severely crit-
icized, roundly abused, insulted and ruthlessly attacked, as no other re-
ligious teacher had been. His chief opponents were teachers of rival
sects and followers of heretical schools, whose traditional teachings
and superstitious rites and ceremonies he justly criticized. His greatest
personal enemy, who made a vain attempt to kill Him, was His own
brother-in-law and an erstwhile disciple Dēvadatta. Dēvadatta was the
son of King Suppabuddha and Pamità, an aunt of the Buddha.
Yasōdharà was his sister. He was thus a cousin and brother-in-law of
the Buddha. He entered the sangha in the early part of the Buddha’s
ministry together with ânanda and other Sàkyan princes. He could not
attain any of the stages of Sainthood, but was distinguished for worldly
psychic powers (pōthujjanika-iddhi). One of his chief supporters was
King Ajàtasattu who built a monastery for him.
543
The Wicked Are Self-Destructive
12 (8) The Story of Venerable Kàla (Verse 164)

verse, with reference to Venerable Kàla.
Once in Sàvatthi, an elderly woman was looking after a monk

named Kàla, like her own son. One day, hearing from her
neighbours about the virtues of the Buddha, she wished very
much to go to the Jētavana Monastery and listen to the dis-
courses given by the Buddha. So she told Venerable Kàla
about her wishes; but the monk advised her against it. Three
times she spoke to him about her wishes but he always dis-
suaded her. But one day, in spite of his dissuasions, the lady
decided to go. After asking her daughter to look to the needs of
Venerable Kàla she left the house. When Venerable Kàla came
on his usual round of alms-food, he learned that the lady of the
house had left for the Jētavana Monastery. Then he reflected,
“It is quite possible that the lady of this house is losing her faith
in me.” So, he made haste and quickly followed her to the
monastery. there, he found her listening to the discourse being
given by the Buddha. He approached the Buddha respectfully,
and said, “Venerable! This woman is very dull; she will not be
able to understand the sublime Dhamma; please teach her only
about charity (dàna) and morality (sãla).
The Buddha knew very well that Venerable Kàla was talking
out of spite and with an ulterior motive. So he said to Venerable
Kàla, “Monk! Because you are foolish and because of your
wrong view, you scorn my Teaching. You yourself are your
own ruin; in fact, you are only trying to destroy yourself.” At the
end of the discourse, the elderly lady attained sōtàpatti fruition.
544
yō dummēdhō pàpikaü diññhiü nissàya arahataü

dhammajãvinaü ariyànaü sàsanaü pañikkōsati
kaññhakassa phalàni iva attagha¤¤àya phallati
yō dummēdhō: if an ignorant person; pàpikaü diññhiü

nissàya: due to false beliefs; arahataü: virtuous; dhamma-
jãvinaü: conducting life righteously; ariyànaü: noble
ones’; sàsanaü: teaching; pañikkōsati: obstruct; kaññha-
kassa: his action (of the bamboo tree); phalàni iva: like the
fruits; attagha¤¤àya: to one’s self destruction; phallati:
is conducive
There are some ignorant ones who, due to some harmful views,
obstruct the teachings of noble saints, who conduct their lives
righteously. They, like the bamboo plants that are destroyed
when they bear fruit, are self-destructive.
Commentary
diññhiü nissàya: because of views.
diññhi: view, belief, speculative opinion, Insight. If not qualified by

sammà, it mostly refers to wrong and evil view or opinion, and only in
a few instances to right views, understanding or insight (e.g., diññhi-
ppatta; diññhi-visuddhi, purification of insight; diññhi-sampanna, pos-
sessed of insight).
Evil views (micchà-diññhi) are declared as utterly rejectable for being a

source of wrong and evil aspirations and conduct, and liable at times to
lead man to the deepest abysses of depravity, as it is said: “No other
545
thing than evil views do I know, O monks, whereby to such an extent
the unwholesome things not yet arisen arise, and the unwholesome
things already arisen are brought to growth and fullness. No other thing
than evil views do I know, whereby to such an extent the wholesome
things not yet arisen are hindered in their arising, and the wholesome
things already arisen disappear. No other thing than evil views do I
know, whereby to such an extent human beings at the dissolution of the
body, at death are passing to a way of suffering, into a world of woe,
into hell.” Further: “Whatever a man, filled with evil views, performs
or undertakes, or whatever he possesses of will, aspiration, longing and
tendencies, all these things lead him to an undesirable, unpleasant and
disagreeable state, to woe and suffering.”
It may be inferred that evil views, whenever they arise, are associated
with greed. Numerous speculative opinions and theories, which at all
times have influenced and still are influencing mankind, are quoted in
the Sutta-texts. Amongst them, however, the wrong view which every-
where, and at all times, has most misled and deluded mankind is the
personality-belief, the ego-illusion. This personality-belief (sakkàya-
diññhi), or ego-illusion (atta-diññhi), is of two kinds: eternity-belief and
annihilation-belief.
Eternity-belief (sassata-diññhi) is the belief in the existence of a persist-

ing ego-entity, soul or personality, existing independently of those
physical and mental processes that constitute life, and continuing even
after death. Annihilation-belief (ucchēda-diññhi), on the other hand, is
the belief in the existence of an ego-entity or personality as being,
more or less, identical with those physical and mental processes, and
which therefore, at the dissolution of death, will come to be annihi-
lated. Now, the Buddha neither teaches a personality which will con-
tinue after death, nor does he teach a personality which will be annihi-
lated at death, but he shows us that personality, ego, individual, man,
etc., are nothing but mere conventional designations (vōhàra-vacana)
and that in the ultimate sense (paramattha-sacca) there is only this
self-consuming process of physical and mental phenomena which con-
tinually arise and again disappear immediately.
546
Purity, Impurity Self-Created
12 (9) The Story of Cålakàla Upàsaka (Verse 165)

verse, with reference to Cålakàla, a lay disciple.
Cålakàla, a lay disciple, observed the Upōsatha precepts on a

certain fast-day and spent the night at the Jētavana Monastery,
listening to religious discourses all through the night. Early in
the morning, as he was washing his face at the pond near the
monastery, some thieves dropped a bundle near him. The own-
ers seeing him with the stolen property took him for a thief and
beat him hard. Fortunately, some slave girls who had come to
fetch water testified that they knew him and that he was not the
thief. So Cålakàla was released.
When the Buddha was told about it, he said to Cålakàla, “You
have been let off not only because the slave girls said that you
were not the thief but also because you did not steal and were
therefore innocent. Those who do evil go to niraya, but those
who do good are reborn in the dēva worlds or else realize
Nibbàna.” At the end of the discourse, Cålakàla the lay disciple
attained sōtàpatti fruition.
attanà ēva pàpaü kataü attanà saõkilissati, attanà

pàpaü akataü attanà ēva visujjhati, suddhi asuddhi
paccattaü à¤¤ō a¤¤aü na visōdhayē
attanà ēva: if by one’s own self; pàpaü: evil action; kataü:

(is) done; attanà saõkilissati: one’s own self gets defiled;
547
attanà: by one’s own self; pàpaü: evil action; akataü: is
not done; attanà ēva: one’s own self; visujjhati: gets
purified; suddhi: purity; asuddhi: impurity; paccattaü:
depend on one’s own self; à¤¤ō: one; a¤¤aü: yet another;
na visōdhayē: does not purify
It is by one’s own self that evil is done. It is one’s own action

that defiles a person. If a person does not commit evil action,
one is purified. A person is cleansed entirely by one’s own self.
One cannot purify another. Purity and impurity both depend on
one’s own self.
Commentary
a¤¤ō a¤¤aü na visōdhayē: one cannot purify another. In the Buddhist
system, each individual must purify himself, others, religious teachers
or priests, cannot purify one. The Buddha process of purification is de-
scribed as visuddhi.
visuddhi: purification, purity. The seven stages of purification (satta-

visuddhi) form the substructure of Upatissa’s Vimutti-Magga (The
Path to Freedom), preserved only in Chinese; as well as of Bud-
dhaghōsa’s monumental work, Visuddhi-Magga, The Way of Purifica-
tion, based on the former work. The only place in the Canon where
these seven kinds of purification are mentioned is the simile of the
stage-coach, wherein their purpose and goal is illustrated. There it is
said that the real and ultimate goal does not consist in purification of
morality, or of mind or of view, etc., but in the total deliverance and
extinction. Now, just as one mounts the first coach and travels to the
second coach, then mounts the second coach and travels with it to the
third coach and so on in exactly the same way the goal of (1) the purifi-
cation of morality (sãla-visuddhi) is (2) the purification of mind (citta),
its goal: (3) the purification of view (diññhi), its goal; (4) the purifica-
tion of overcoming doubt (kankhà-vitarana) its goal: (5) the Purifica-
548
tion of Knowledge and Vision of what is path and not-path (maggà-
magga-¤ànadassàna), its goal: (6) the purification of knowledge and
vision of the path-progress (patipadà-¤ànadassàna), its goal: (7) the
purification of knowledge and vision (¤ànadassàna); but the goal of
this purification is deliverance freed from all clinging.
Of these, purification of knowledge and vision (¤ànadassàna-visud-

dhi) is the knowledge associated with any of the four kinds of super-
mundane path-consciousness. “Immediately upon this adaptation-
knowledge there arises the maturity-knowledge (gōtrabhå-¤àna) tak-
ing as object the unconditioned, the standstill of existence, the absence
of becoming, cessation, Nibbàna, while at the same time transcending
the rank (gotta – gōtra, lineage), designation and plane of the world-
ling (puthujjana), and entering the rank designation and plane of the
noble ones (ariya), being the first turning towards Nibbàna as object,
the first thinking of it, the first concentration on it, and the condition
for the path – forming the culmination of insight, and never as such
coming back again.
“As the immediate continuation following upon that maturity know-

ledge (gōtrabhå-¤àna), there arises the first path-consciousness
(Stream-entrance) for ever destroying the first three of the ten fetters
of existence (saüyōjana), and closing the entrance to the lower
worlds. Immediately after this path-knowledge, there arise, as its re-
sult, two or three path-produced states of consciousness, the frui-
tional consciousness (phala-citta). Immediately after the sinking of
this consciousness into the subconscious stream of existence, the ret-
rospective knowledge (paccavekkhana-¤àna) arises, having the path-
consciousness as its object.”
Each of the four kinds of path-consciousness performs, at one and the

same time, four functions, namely: the function of full understanding
(pari¤¤à) of suffering, the function of Overcoming (pahàna) the origin
of suffering, the function of realizing (sacchikiriyà) the extinction of
suffering, the function of developing (bhàvanà) the supermundane
holy eight-fold path (magga).
549
Help Others – But Promote One’s Own Good
12 (10) The Story of Venerable Attadattha (Verse 166)

verse, with reference to Venerable Attadattha.
When the Buddha declared that he would realize parinibbàna

in four months’ time, many puthujjana monks were apprehen-
sive and did not know what to do; so they kept close to the
Buddha. Attadattha, however, did not go to the Buddha and,
having resolved to attain arahatship during the lifetime of the
Buddha, was striving hard in the meditation practice. Other
monks, not understanding him, took him to the Buddha and
said, “Venerable, this monk does not seem to love and revere
you as we do; he only keeps to himself.” The Venerable then
explained to them that he was striving hard to attain arahatship
before the Buddha realized parinibbàna and that was the only
reason why he had not come to the Buddha.
The Buddha then said to the monks, “Monks, those who love
and revere me should act like Attadattha. You are not paying
me homage by just offering flowers, perfumes and incense and
by coming to see me; you pay me homage only by practicing
the Dhamma I have taught you, i.e., the Lōkuttara Dhamma.”
At the end of the discourse, Venerable Attadattha attained ara-

hatship.

bahunà api paratthēna attadatthaü na hàpayē;
attadatthaü abhi¤¤àya sadatthapasutō siyà
550
bahunà api: due to profuse; paratthēna: service to others;
attadatthaü: the profit to one’s own spiritual progress;
na hàpayē: do not hinder; attadatthaü: profit to one’s
own self; abhi¤¤àya: should be fully understood;
sadatthapasutō siyà: (therefore) be a promoter of one’s
own spiritual interest
One should not neglect one’s own spiritual progress in the
course of many acts of service to others. Be fully aware of
one’s own spiritual self-interest, and promote one’s own higher
goals.
Commentary
attadatthaü: welfare. Personal sanctification should not be sacrificed
for the sake of external homage.
One must not misunderstand this verse to mean that one should not
selflessly work for the weal of others. Selfless service is highly com-
mended by the Buddha.
Here ‘welfare’: denotes one’s ultimate goal, i.e., Nibbàna.
What is Nirvàõa? Volumes have been written in reply to this quite nat-
ural and simple question; they have, more and more, only confused the
issue rather than clarified it. The only reasonable reply to give to the
question is that it can never be answered completely and satisfactorily
in words, because human language is too poor to express the real na-
ture of the Absolute Truth or Ultimate Reality which is Nirvàõa. Lan-
guage is created and used by masses of human beings to express things
and ideas experienced by their sense organs and their mind. A supra-
mundane experience like that of the Absolute Truth is not of such a
category. Therefore there cannot be words to express that experience,
just as the fish had no words in his vocabulary to express the nature of
the solid land. The tortoise told his friend the fish that he (the tortoise)
just returned to the lake after a walk on the land. ‘Of course’ the fish
said, ‘You mean swimming.’ The tortoise tried to explain that one
551
couldn’t swim on the land, that it was solid, and that one walked on it.
But the fish insisted that there could be nothing like it, that it must be
liquid like his lake, with waves, and that one must be able to dive and
swim there.
Let us consider a few definitions and descriptions of Nirvàõa as found
in the original Pàli texts:
‘It is the complete cessation of that very ‘thirst’ (taõhà), giving it up,
renouncing it, emancipation from it, detachment from it.’
‘Calming of all conditioned things, giving up of all defilements, extinc-
tion of “thirst”, detachment, cessation, Nibbàõa.’
‘O bhikkhus, what is the Absolute (Asaükhata, Unconditioned)? It is,
O bhikkhus, the extinction of desire (ràgakkhayō) the extinction of ha-
tred (dōsakkhayō), the extinction of illusion (mōhakkhayō). This, O
bhikkhus, is called the Absolute.’
‘O Ràdha, the extinction of “thirst” (Taõhakkhayō) is Nibbàõa.’
‘O bhikkhus, whatever there may be things conditioned or uncondi-
tioned, among them detachment (viràga) is the highest.
That is to say, freedom from conceit, destruction of thirst, the uproot-
ing of attachment, the cutting off of continuity, the extinction of
“thirst” (taõhà), detachment, cessation, Nibbàõa.’
‘Here the four elements of solidity, fluidity, heat and motion have no
place; the notions of length and breadth, the subtle and the gross, good
and evil, name and form are altogether destroyed; neither this world
nor the other, nor coming, going or standing, neither death nor birth,
nor sense-objects are to be found.’
It is incorrect to think that Nirvàõa is the natural result of the extinction
of craving. Nirvàõa is not the result of anything. If it would be a result,
then it would be an effect produced by a cause. It would be saükhata
‘produced’ and ‘conditioned’. Nirvàõa is neither cause nor effect. It is
beyond cause and effect. Truth is not a result nor an effect. It is not pro-
duced like a mystic, spiritual mental state, such as dhyàna or samàdhi.
552
Chapter 13
Lōka Vagga
World
Do Not Cultivate The Worldly
13 (1) The Story of a Young Monk (Verse 167)

verse, with reference to a young monk.
Once, a young monk accompanied an older monk to the house

of Visàkhà. After taking rice gruel, the elder monk left for an-
other place, leaving the young monk behind at the house of
Visàkhà. The granddaughter of Visàkhà was filtering some wa-
ter for the young monk, and when she saw her own reflection
in the big water pot she smiled. Seeing her thus smiling, the
young monk looked at her and he also smiled. When she saw
the young monk looking at her and smiling at her, she lost her
temper, and cried out angrily, “You, with a shaven head! Why
are you smiling at me?” The young monk retorted, “You are a
shaven head yourself: your mother and your father are also
shaven heads!” Thus, they quarrelled, and the young girl went
weeping to her grandmother. Visàkhà came and said to the
young monk, “Please do not get angry with my grand-daugh-
ter. But, a monk does have his hair shaved, his finger nails and
toe nails cut, and putting on a robe which is made up of cut
pieces, he goes on alms-round with a bowl. What this young
girl said was quite right.” The young monk replied, “It is true,
but why should she abuse me on that account?” At this point,
the elder monk returned: but both Visàkhà and the old monk
failed to appease the young monk and the young girl who were
quarrelling.
Soon after this, the Buddha arrived and learned about the quar-
rel. The Buddha knew that time was ripe for the young monk to
554
attain sōtàpatti fruition. Then, in order to make the young monk
more responsive to his words, he seemingly sided with him and
said to Visàkhà, “Visàkhà, what reason is there for your grand-
daughter to address my son as a shaven head just because he
has his head shaven? After all, he had his head shaven to enter
my order, didn’t he?” Hearing these words, the young monk
went down on his knees, paid obeisance to the Buddha, and
said, “Venerable! You alone understand me: neither my teacher
nor the great donor of the monastery understands me.” The
Buddha knew that the monk was then in a receptive mood and
so he said, “To smile with sensual desire is not right and it is
improper to have ignoble thoughts.” At the end of the dis-
course, the young monk attained sōtàpatti fruition.
Explanatory Translation
hãnaü dhammaü na sēveyya pamàdēna na saüvasē
micchàdiññhiü na sēveyya lōkavaóóhanō na siyà
hãnaü: depraved; dhammaü: ways of life, traits; na

sēveyya: do not cultivate; pamàdēna: slothfully; na
saüvasē: do not live your life; micchàdiññhiü: false views;
na sēveyya: do not turn to; lōkavaóóhanō: a cultivator of
the world; na siyà: do not be
Stoop not to depraved ways, to practices that promote lower
urges. Do not live slothfully. Do not associate yourself with
those who hold false views.
Commentary
micchàdiññhiü na sēveyya: do not embrace false views. These are
views that go against the Teaching of the Buddha – against Dhamma.
Those who take to false views can be described as treading the false
555
path – micchà-magga which is atthangika: The eightfold wrong path,
i.e., (1) wrong view (micchà-diññhi) (2) wrong thought (micchà-sanka-
ppa): (3) wrong speech (micchà-vàcà): (4) wrong bodily action (mic-
chà-kammanta): (5) wrong livelihood (micchà-àjiva): (6) wrong effort
(micchà-vàyàma): (7) wrong mindfulness (micchà-sati): (8) wrong
concentration (micchà-samàdhi). Just as the eight-fold right path
(sammà-magga), so also here the eight links are included in the group
of mental formations (sankhàra-kkhandha). The links 2, 6, 7 and 8 are
inseparably bound up with every kammically-unwholesome state of
consciousness. Often are also present 3, 4, or 5, sometimes link 1.
Special Note: Of those religious persons who held false views in the
Buddha’s days, six are very well known. Their names and the systems
they professed are given below: (1) Pårana Kassapa – akiriya vàda
(doctrine of inefficacy); (2) Ajitha Kēsakambala – uchchēda vàda (ma-
terialist doctrine of annihilationism); (3) Pakuda Kaccàyana – akrunk-
tatavàda (nihilism); (4) Makkhali-Gōsàla – daiva vàda (fatalism); (5)
Sanjaya Bellaññhiputta Amaràvikkhēpa vàde – anischita vàda (doctrine
of rational scepticism); (6) Niganthanàthaputta – chàtuyàma saüvara
vàda (doctrine of Ahimsà). Of these six teachers, information regard-
ing four, i.e., Pårana Kassapa, Ajitha Kēsakaübala, Pakuda Kach-
chàyana and Sanjaya Bellaññhiputta, is given in the Sàma¤¤aphala
Sutta of the Dãghanikàyà. Information regarding the other two is given
in both Jaina and Buddhist literature. The teachings of these six teach-
ers can be divided into two categories: (1) Asthika Vàda (Belief in the
existence of the soul and the next world): (2) Nàsthika Vàda (Non-be-
lief in a soul and the next world, and in the results of good and bad
deeds).
556
The Righteous Are Happy – Here And Hereafter
Behave According To The Teaching
13 (2) The Story of King Suddh o dana (Verses 168 & 169)
While residing at the Banyan Grove, the Buddha spoke these

verses, with reference to his own father.
For a certain time the Buddha made his first journey to the city
of Kapila, and when he arrived there, his kinsmen came forth
to meet him and to greet him. On that occasion, in order to
break the overwhelming pride of his kinsfolk, he created by su-
pernormal psychic power a cloister of jewels in mid-air, and in
this cloister walked up and down preaching the Dhamma. The
hearts of his kinsfolk were straightaway endowed with faith,
and beginning with the great king Suddhōdana, all did rever-
ence to him. Thereupon there fell upon the assemblage of his
kinsfolk a shower of rain, with reference to which there arose a
discussion among the multitude. Said the Buddha, “Monks,
this is not the first time a shower of rain has fallen upon an as-
semblage of my kinsfolk: the same thing happened in a previ-
ous state of existence also.” So saying, he related the Ves-
santara Jàtaka. Having heard him preach the Dhamma, his
kinsfolk departed, not even one extending an invitation to the
Buddha. Likewise, the king, although the thought occurred to
him, If my son does not come to my house, where will he go?”,
went home without inviting him. When he reached the royal
residence, however, he caused rice-gruel and other kinds of
food to be prepared for twenty thousand monks, and likewise
seats to be provided for them.
On the following day, as the Buddha entered the city to receive
alms, he considered within himself, “Did the Buddhas of the
557
past, upon entering the city of their father, straightaway enter
the house of their kinsfolk, or did they go from house to house
in regular order receiving alms?” Perceiving that they always
went from house to house, the Buddha, likewise, began at the
first house and went from house to house receiving alms. They
brought word of this to the king. The king went quickly out of
his residence, adjusting his cloak as he went, and prostrating
himself before the Buddha, said, “Son, why do you mortify
me? I am overwhelmed with shame to see you going from
house to house receiving alms. In this very city where you used
to go in a golden carriage it would be improper for you to go
from house to house in a golden litter receiving alms. Why do
you put me to shame?” “Great king, I am not putting you to
shame: I am merely keeping up the tradition of my lineage.”
“But, my dear son, is it a tradition of my lineage to gain a live-
lihood by going from house to house receiving alms?” “No,
great king, that is not a tradition of your lineage. But it is a tra-
dition of my lineage, for countless thousands of Buddhas have
gone from house to house receiving alms, and have so gained
their sustenance.”
uttiññhē nappamajjeyya dhammaü sucaritaü carē

dhammacàri asmiü lōkē paramhi ca sukhaü sēti
uttiññhē: wake up to reality; nappamajjeyya: do not be

deluded; dhammaü: in reality; sucaritaü carē: live cor-
rectly; dhammacàri: one who lives realistically; asmiü
lōkē: in this world; paramhi ca: and in the next; sukhaü:
in comfort; sēti: lives
558
Wake up to reality: do not be deluded. Live in accordance with real-
ity. The realistic person lives happily in this world and in the next.

dhammaü sucaritaü carē naü duccaritaü na carē
dhammacàri asmiü lōkē paramhi ca sukhaü sēti
dhammaü: within reality; sucaritaü carē: live correctly;

naü: that; duccaritaü: in a wrong way; na carē: do not
live; dhammacàri: he who lives realistically; asmiü lōkē:
in this world; paramhi ca: and in the next; sukhaü: in
comfort; sēti: lives
Practice the dhamma to perfection. Do not practice it in a bad,
faulty manner. He who follows the teaching in the proper manner
will live in peace and comfort both in this world and in the next.
Commentary
King Suddhōdana: News that the Buddha was residing at Ràjagaha and
was preaching the Dhamma reached the ears of the aged King
Suddhōdana, and his anxiety to see his enlightened son grew stronger.
On nine successive occasions he sent nine courtiers, each with a large
following, to invite the Buddha to Kapilavatthu. Contrary to his expec-
tations, they all heard the Dhamma and, attaining arahatship, entered the
Sangha. Since arahats were indifferent to worldly things they did not
convey the message to the Buddha. The disappointed king finally dis-
patched another faithful courtier, Kàludàyi, who was a playmate of the
Buddha, Like the rest he also had the good fortune to attain arahatship
and joined the Sangha. But, unlike the others, he conveyed the message
to the Buddha, and persuaded Him to visit His aged royal father. As the
season was most suitable for travelling, the Buddha, attended by a large
retinue of disciples, journeyed in slow stages delivering the Dhamma on
the way, and in due course arrived at Kapilavatthu in two months.
559
Arrangements were made for Him to reside at the Park of Nigrōdha, a
Sàkya. The conceited elderly Sàkyas, thinking to themselves, “He is
our younger brother, our nephew, our grandson,” said to the young
princes: “You do him obeisance: we will sit behind you.” As they sat
without paying Him due reverence he subdued their pride by rising into
the air and issued water and heat from his body. The king, seeing this
wonderful phenomenon, saluted Him immediately, saying that it was
his third salutation. He saluted Him for the first time when he saw the
infant prince’s feet rest on the head of ascetic Asita whom he wanted
the child to revere. His second salutation took place at the ploughing
festival when he saw the infant prince seated cross-legged on the
couch, absorbed in meditation. All the Sàkyas were then compelled to
pay Him due reverence.
Thereupon the Buddha came down from the sky and sat on the seat
prepared for him. The humbled relatives took their seats eager to listen
to His Teachings. At this moment an unexpected shower of rain fell
upon the Sàkya kinsfolk. The occurrence of this strange phenomenon
resulted in a discussion amongst themselves. Then the Buddha
preached the Vessantara Jàtaka to show that a similar incident took
place in the presence of His relatives in a previous birth. The Sàkyas
were delighted with the discourse, and they departed, not knowing that
it was their duty to invite the Buddha and the disciples for the noon-
day meal. It did not occur to the king to invite the Buddha, although he
thought to himself. “If my son does not come to my house, where will
he go?” Reaching home, he made ready several kinds of food expect-
ing their arrival in the palace.
As there was no special invitation for the noon-day meal on the follow-
ing day, the Buddha and His disciples got ready for their usual alms-
round. Before proceeding He considered to Himself: “Did the sages of
the past, upon entering the city of their kinsfolk, straightaway enter the
houses of the relatives, or did they go from house to house in regular
order receiving alms?” Perceiving that they did so from house to
house, the Buddha went in the streets of Kapilavatthu seeking alms. On
hearing of this seemingly disgraceful conduct of the Buddha from his
daughter-in-law Yasōdharà, perturbed in mind, he hurried to the
560
Buddha and, saluting Him, Said, “Son, why do you ruin me? I am
overwhelmed with shame to see you begging alms. Is it proper for you,
who used to travel in a golden palanquin, to seek alms in this very city?
Why do you put me to shame?”
“I am not putting you to shame, O great king! I am following the cus-

tom of my lineage,” replied the Buddha, to the king’s astonishment.
“But, dear son, is it the custom of my lineage to gain a livelihood by
seeking alms? Surely ours is the warrior lineage of Mahàsammata, and
not a single warrior has gone seeking alms.” “O great king, that is the
custom of your royal lineage. But this is the custom of my Buddha lin-
eage. Several thousands of sages have lived by seeking alms.” Stand-
ing on the street, the Buddha then advised the king thus: “Be not heed-
less in standing at a door for alms. Lead a righteous life. The righteous
live happily both in this world and in the next.” Hearing it, the king re-
alized the Teaching and attained the first stage of sainthood. Immedi-
ately after, he took the Buddha’s bowl and, conducting Him and His
disciples to the palace, served them with choice food. At the close of
the meal the Buddha again exhorted him thus: “Lead a righteous life,
and not one that is corrupt. The righteous live happily both in this
world and in the next.” Thereupon the king attained the second stage of
sainthood (sakadàgàmi) and Pajàpati Gōtami attained the first stage of
sainthood (sōtàpatti). On a later occasion when it was related to the
Buddha that the king refused to believe that his son had died owing to
his severe austerities without achieving his goal, the Buddha preached
the Dhammapàla Jàtaka to show that in a previous birth too he refused
to believe that his son had died although he was shown a heap of
bones. At this time he attained the third stage of sainthood (anàgàmi).
On his death-bed, the king heard the Dhamma from the Buddha for the
last time and attained arahatship. After experiencing the bliss of eman-
cipation for seven days, he passed away as a lay arahat when the
Buddha was about forty years old. King Suddhōdana had the greatest
affection for his son Prince Siddhattha. Some traditions record seven
dreams dreamt by the king, just before Prince Siddhattha saw the four
presages, and renounced the lay-life. These are the dreams: (1) Innu-
merable crowds of people gathered around a great imperial banner like
that of Indra, and they, lifting it and holding it up, proceeded to carry it
561
through Kapilavatthu, and finally went from the city by the Eastern
Gate: (2) Prince Siddhatha riding on a royal chariot drawn by great ele-
phants passed through the Southern Gate: (3) The Prince seated in a
very magnificent four-horsed chariot again proceeded through the
Western Gate: (4) A magnificently jewelled discus flew through the
air, and proceeded through the Northern Gate: (5) The Prince sitting in
the middle of the four great highways of Kapilavatthu, and holding a
large mace, smote with it a large drum: (6) The Prince was seated on
the top of a high tower in the centre of Kapilavatthu, and scattered in
the four quarters of heaven countless jewels of every kind, which were
gathered by the innumerable concourse of living creatures who came
there: (7) Outside the city of Kapilavatthu, not very far off, six men
raised their voices and wailed greatly and wept, and with their hands
they plucked out the hair of their heads, and flung it by handfuls on the
ground.
The Bràhmin advisers of the king, when called upon to observe, ex-
pressed their inability to interpret the dreams of the king. Then a deity
appeared in the guise of a bràhmin at the palace gate and said that he
could interpret the king’s dreams. When received by the king and re-
quested to interpret the dreams, he explained them thus: (1) According
to the first dream: the prince will soon give up his present condition,
and surrounded by innumerable dēvas, he will proceed from the city
and become a recluse: (2) According to the second dream: the prince
having left his home, will very soon attain enlightenment and ten pow-
ers of the mind: (3) According to the third dream: the prince will, after
attaining enlightenment, arrive at the four intrepidities: (4) According
to the fourth dream: the prince will set the wheel of the good doctrine
in motion for the good of gods and men: (5) According to the fifth
dream: after the prince becomes a Buddha and setting the wheel of the
Dhamma in motion, the sound of his preaching will extend through the
highest heavens: (6) According to the sixth dream: after enlightenment
he will scatter the gems of the Dhamma for the sake of gods and men
and the eight classes of creatures: (7) The seventh dream signified the
misery and distress of the six heretical teachers whom the prince will,
after enlightenment, discomfit and expose.
562
Observe The Impermanence Of Life
13 (3) The Story of Many Monks (Verse 170)

On one occasion, a large number of monks, after taking a med-
itation topic from the Buddha, went into the forest to practice
meditation. But they made very little progress: so they returned
to the Buddha to ask for a more suitable subject of meditation.
On their way to the Buddha, seeing a mirage they meditated on
it. As soon as they entered the compound of the monastery, a
storm broke out: as big drops of rain fell, bubbles were formed
on the ground and soon disappeared. Seeing those bubbles, the
monks stated, “This body of ours is perishable like the bub-
bles… and perceived the impermanent nature of the aggregates
(khandhas). At the end of the discourse, the monks attained
arahatship.
The Buddha saw them from his perfumed chamber and sent
forth the radiance and appeared in their vision.

bubbulakaü yathà passē, marãcikaü yathà passē,
ēvaü lōkaü avekkhantaü maccuràjà na passati
bubbulakaü: a water bubble; yathà: like; passē: one sees;
marãcikaü: the mirage; ēvaü: in that manner; lōkaü: the
world; avekkhantaü: the person who looks at; maccuràjà:
the king of Death; na passati: does not see
Look at a bubble. How impermanent is it? Look at a mirage.
What an illusion! If you look at the world in this way, even the
king of death will not see you.
563
Commentary
lōkaü: the world. lōka denotes the three spheres of existence compris-
ing the whole universe, i.e. (1) the sensuous world (kàma-lōka), or the
world of the five senses: (2) the form world (råpa-lōka), corresponding
to the four levels of mental repose (jhàna): (3) the formless world
(aråpalōka), corresponding to the four mental vacancies (samàpatti).
The sensual world comprises the hells (niraya), the animal kingdom
(tiracchàna-yōni), the ghost-realm (pēta-lōka), the world of asura de-
mons (asura-nikàya), the human world (manussa-lōka) and the six
sensual celestial worlds.
bubbulakaü, marãcikaü: a bubble, a mirage. This stanza reveals an
aspect of Buddhist meditation. The meditator looks at the world as a
phenomenon.
Elsewhere, sensation is compared to a fountain and perception to a mi-
rage. Sensation and perception are the basic elements of experience.
They are called mental constructs (citta-sankhàra). Conception (vi-
takka) is called a verbal construct (vacã-sankhàra). The world we per-
ceive and conceive is a creation of these transitory psychophysical
processes. This is why the world has to be seen as a fountain or a mi-
rage. By seeing the emptiness of the world this way, all attachment
ceases.
564
The Disciplined Are Not Attached To The Body
13 (4) The Story of Prince Abhaya (Verse 171)

verse, with reference to Prince Abhaya (Abhayaràjakumàra).
The story goes that Prince Abhaya suppressed an uprising on

the frontier, which so pleased his father Bimbisàra that when
the prince returned, the king gave him an entertainment woman
girl skilled in dancing and singing, and conferred the kingdom
on him for seven days. Accordingly for seven days the prince
did not leave the house, but remained within enjoying the
splendour of majesty. On the eighth day he went to the bath-
ing-place on the river and bathed. Having so done, he entered
his pleasure garden, sat down, like Santati the king’s minister,
and watched that woman dance and sing. However, as soon as
she began to dance and sing, at that moment, just as in the case of
the entertainment woman belonging to Santati the king’s min-
ister, sharp pains arose within her, and then and there she died.
Prince Abhaya was overwhelmed with sorrow at the death of

this woman. Immediately the thought came to him, “With the
single exception of the Buddha, there is no one who can extin-
guish my sorrow.” So he approached the Buddha and said to
him, “Venerable, please extinguish my sorrow.” The Buddha
comforted him by saying, “Prince, in the round of existences
without conceivable beginning, there is no counting the
number of times this woman has died in this manner, and no
measuring the tears you have shed as you have wept over her.”
Observing that the prince’s grief was assuaged by the lesson,
he said, “Prince, do not grieve: only immature folk allow them-
selves to sink in the sea of grief.”
565
yattha bàlà visãdanti vijànataü saïgō natthi cittaü
ràjarathåpamaü imaü lōkaü ētha passatha
yattha: wherein: bàlà: the immature; visãdanti: sink and
perish; vijànataü: to those who are aware of reality; saïgō:
clinging; natthi. there is not; cittaü: (like a) well decked;
ràjarathåpamaü: royal carriage; imaü lōkaü: this world;
ētha: come; passatha: see
The spiritually immature ones are fully engrossed in this
world, the glamour of which is deceptively like the decoration
of a royal carriage. Those who are aware of reality do not cling
to those worldly things. See the world as it really is.
Commentary
vijànataü: those who see reality. In Buddhism, the Dhamma, the
Teaching of the Buddha, is the true reality. The original Pàli term for
Buddhism is Dhamma, which, literally, means that which upholds or
sustains him who acts in conformity with its principles and thus pre-
vents him from falling into woeful states. There is no proper English
equivalent that exactly conveys the meaning of the Pàli term. The
Dhamma is that which really is. It is the doctrine of reality. It is a
means of deliverance from suffering and deliverance itself. Whether
the Buddhas arise or not the Dhamma exists from all eternity. It is a
Buddha that realizes this Dhamma, which ever lies hidden from the ig-
norant eyes of men, until the Buddha comes and compassionately re-
veals it to the world.
“Whether the Buddhas appear or not, O monks, it remains a fact, an es-
tablished principle, a natural law that all conditioned things are tran-
sient (anicca), sorrowful (dukkha) and that everything is soulless (an-
atta). This fact the Tathàgata realizes, understands and when He has
realized and understood it, announces, teaches, proclaims, establishes,
566
discloses, analyses, and makes it clear, that all conditioned things are
transient, sorrowful, and that everything is soulless.”
In the text Majjhima Nikàya the Buddha says: “Only one thing does the
Buddha teach: suffering and the cessation of suffering.” This is the
doctrine of reality.
Those who are fully capable of seeing this reality are described as vijà-
nataü – ‘The true awareness of reality’. To be a seer of reality, effort
and discipline are necessary. Discipline regulates words and deeds:
concentration controls the mind: but it is insight (pa¤¤a), the third and
final stage, that enables the aspirant to sainthood to eradicate wholly
the defilements inhibited by samàdhi.
At the outset he cultivates purity of vision (diññhi visuddhi) in order to
see things as they truly are. With a tranquil mind he analyses and ex-
amines this so-called being. This searching examination shows what he
has called ‘I’ personality, to be merely an impersonal mass of transi-
tory phenomena which have been personalized. When the true nature
of the phenomena is seen, this phenomenal experience is depersonal-
ized. This is the cessation of being a self. This is the cessation of suf-
fering, birth and death. This is the experience of Nibbàna.
567
The Diligent Illumine The World
13 (5) The Story of Venerable Sammu¤janã (Verse 172)

Verse, with reference to Venerable Sammu¤janã.
Venerable Sammu¤janã spent most of his time sweeping the

precincts of the monastery. At that time, Venerable Rēvata was
also staying at the monastery: unlike Sammu¤janã, Venerable
Rēvata spent most of his time in meditation or deep mental ab-
sorption. Seeing Venerable Rēvata’s behaviour, Venerable
Sammu¤janã thought the other monk was just idling away his
time. Thus, one day Sammu¤janã went to Venerable Rēvata
and said to him, “You are being very lazy, living on the food
offered out of faith and generosity: don’t you think you should
sometimes sweep the floor or the compound or some other
place?” To him, Venerable Rēvata replied, “Friend, a monk
should not spend all his time sweeping. He should sweep early
in the morning, then go out on the alms-round. After the meal,
contemplating his body he should try to perceive the true na-
ture of the aggregates, or else, recite the texts until nightfall.
Then he can do the sweeping again if he so wishes.” Venerable
Sammu¤janã strictly followed the advice given by Venerable
Rēvata and soon attained arahatship.
Other monks noticed some rubbish piling up in the compound

and they asked Sammu¤janã why he was not sweeping as much
as he used to, and he replied, “When I was not mindful, I was
all the time sweeping: but now I am no longer unmindful.”
When the monks heard his reply they were skeptical: so they
went to the Buddha and said, “Venerable! Venerable
Sammu¤janã falsely claims himself to be an arahat: he is telling
568
lies.” To them the Buddha said, “Sammu¤janã has indeed at-
tained arahatship: he is telling the truth.”

Yō pubbē pamajjitvà ca sō pacchà nappamajjati sō abbhà
muttō candimà iva imaü lōkaü pabhàsēti
Yō: if some one; pubbē: previously; pamajjitvà: having

been deluded; ca sō: he here too; pacchà: later on; nap-
pamajjati: becomes disillusioned; sō: he; abbhà muttō:
released from dark cloud; candimà iva: like the moon;
imaü lōkaü: this world; pabhàsēti: illumines
An individual may have been deluded in the past. But later on
corrects his thinking and becomes a disillusioned person. He,
therefore, is like the moon that has come out from behind a
dark cloud: thus, he illumines the world.
Commentary
abbhà muttō candimà iva: like the moon that is released from the dark
clouds. This image is used about those who have attained higher states
of spirituality. The moon shines in all its brightness when it escapes
dark clouds. When truth-seekers escape the bonds of worldliness, they,
too, shine forth. The escape from the dark clouds of worldly hindrances
takes place in several stages. When the jhànas are developed by tem-
porarily removing the obscurants (Nãvarana) the mind is so purified
that it resembles a polished mirror, where everything is clearly re-
flected in true perspective.
Discipline (sãla) regulates words and deeds: composure (samàdhi)

calms the mind: but it is insight (pa¤¤à) the third and the final stage,
that enables the aspirant to sainthood to eradicate wholly the defile-
ments removed temporarily by samàdhi. At the outset, he cultivates
purity of vision (diññhi visuddhi) in order to see things as they truly are.
569
With calmed mind he analyses and examines his experience. This
searching examination shows what he has called ‘I’ personality, to be
merely an impersonal process of psycho-physical activity.
Having thus gained a correct view of the real nature of this so-called
being, freed from the false notion of a permanent soul, he searches for
the causes of this ego.
Thereupon, he contemplates the truth that all constructs are transitory
(anicca), painful (dukkha), and impersonal (anatta). Wherever he turns
his eyes he sees naught but these three characteristics standing out in
bold relief. He realizes that life is a mere flux conditioned by internal
and external causes. Nowhere does he find any genuine happiness, be-
cause everything is fleeting.
570
Evil Is Overcome By Good
13 (6) The Story of Venerable Angulimàla (Verse 173)

verse, with reference to Venerable Angulimàla.
Angulimàla was the son of the head-priest in the court of King
Pasēnadi of Kōsala. His original name was Ahiüsaka. When
he was of age, he was sent to Taxilà, the renowned university
town. Ahiüsaka was intelligent and was also obedient to his
teacher. So he was liked by the teacher and his wife: as a result,
other pupils were jealous of him. So they went to the teacher
and falsely reported that Ahiüsaka was having an affair with
the teacher’s wife. At first, the teacher did not believe them,
but after being told a number of times he believed them: and so
he vowed to have revenge on the boy. To kill the boy would re-
flect badly on him: so he thought of a plan which was worse
than murder. He told Ahiüsaka to kill one thousand men or
women and in return he promised to give the boy priceless
knowledge. The boy wanted to have this knowledge, but was
very reluctant to take life. However, he agreed to do as he was
told. Thus, he kept on killing people, and not to lose count, he
threaded a finger each of everyone he killed and wore them
like a garland round his neck. In this way, he was known as
Angulimàla, and became the terror of the countryside. The
king himself heard about the exploits of Angulimàla, and he
made preparations to capture him. When Mantàni, the mother
of Angulimàla, heard about the king’s intention, out of love to
her son, she went into the forest in a desperate bid to save her
son. By this time, the chain round the neck of Angulimàla had
nine hundred and ninety-nine fingers in it, just one finger short
of one thousand.
571
Early in the morning on that day, the Buddha saw Angulimàla
in his vision, and reflected that if he did not intervene, An-
gulimàla, who was on the look out for the last person to make
up the one thousand, would see his mother and might kill her. In
that case, Angulimàla would have to suffer in niraya endlessly.
So out of compassion, the Buddha left for the forest where An-
gulimàla was. Angulimàla, after many sleepless days and
nights, was very tired and near exhaustion. At the same time, he
was very anxious to kill the last person to make up his full quota
of one thousand and so complete his task. He made up his mind
to kill the first person he met. Suddenly, as he looked out he
saw the Buddha and ran after him with his knife raised. But the
Buddha could not be reached while he himself was completely
exhausted. Then, looking at the Buddha, he cried out, “O monk,
stop! Stop!” and the Buddha replied, I have stopped, only you
have not stopped.” Angulimàla did not get the significance of
the words of the Buddha, so he asked, “O monk! Why do you
say that you have stopped and I have not stopped?”
The Buddha then said to him, I say that I have stopped, because
I have given up killing all beings, I have given up ill-treating
all beings, and because I have established myself in universal
love, patience, and knowledge through reflection. But, you
have not given up killing or ill-treating others and you are not
yet established in universal love and patience. Hence, you are
the one who has not stopped.” On hearing these words from the
mouth of the Buddha, Angulimàla reflected, “These are the
words of a wise man. This monk is so very wise and so very
brave: he must be the Buddha himself! He must have come
here specially to make me see the light.” So thinking, he threw
away his weapon and asked the Buddha to admit him to the order
of the monks. Then and there, the Buddha made him a monk.
572
yassa kataü pàpaü kammaü kusalēna pithãyati sō abbhà
muttō candimà iva imaü lōkaü pabhàsēti
yassa: if by someone; kataü pàpaü kammaü: evil action

done; kusalēna: by good; pithãyati: is stopped; sō: he;
abbhà muttō: escaped from a dark cloud; candimà iva: like
the moon; imaü lōkaü: this world; pabhàsēti: illumines
If the evil habits of behaviour of an individual get replaced by
his good behaviour, he will illumine the world.
Commentary
This verse was pronounced with reference to Angulimàla. He is one of
the most famous and extremely colourful of the disciples of the Buddha.
kusalēna pithãyati: One has to reap the effects of one’s Kamma. But
one is not bound to reap the effects of all actions one has done in the
course of Saüsàra. If one were, an escape from birth and death would
be impossible. At times it is possible to obliterate one’s evil kamma by
performing powerful good kamma.
573
Without Eye Of Wisdom, This World Is Blind
13 (7) The Story of the Weaver-Girl (Verse 174)
While residing at the Monastery near Aggàëava shrine in the

country of âëavi, the Buddha spoke this verse, with reference
to a young maid, who was a weaver.
At the conclusion of an alms-giving ceremony in âëavi, the

Buddha gave a discourse on the impermanence of the aggre-
gates (khandhàs). The main points the Buddha stressed on that
day may be expressed as follows: “My life is impermanent: for
me death only is permanent. I must certainly die: my life ends
in death. Life is not permanent: death is permanent.” The
Buddha also exhorted the audience to be always mindful and to
strive to perceive the true nature of the aggregate. He also said,
“As one who is armed with a stick or a spear is prepared to
meet an enemy (e.g., a poisonous snake), so also, one who is
ever mindful of death will face death mindfully. He would then
leave this world for a good destination (sugati). Many people
did not take the above exhortation seriously, but a young girl of
sixteen who was a weaver clearly understood the message. Af-
ter giving the discourse, the Buddha returned to the Jētavana
Monastery.
After a lapse of three years, when the Buddha surveyed the

world, he saw the young weaver in his vision, and knew that
time was ripe for the girl to attain sōtàpatti fruition. So the
Buddha came to âëavi to expound the Dhamma to the second
time. When the girl heard that the Buddha had come again with
five hundred monks, she wanted to go and listen to the dis-
course which would be given by the Buddha. However, her fa-
ther had also asked her to wind some thread spools which he
574
needed urgently, so she promptly wound some spools and took
them to her father. On the way to her father, she stopped for a
moment at the edge of the audience, assembled to listen to the
Buddha.
Meanwhile, the Buddha knew that the young weaver would

come to listen to his discourse: he also knew that the girl would
die when she got to the weaving shed. Therefore, it was very
important that she should listen to the Dhamma on her way to
the weaving shed and not on her return. So, when the young
weaver appeared on the fringe of the audience, the Buddha
looked at her. When she saw him looking at her, she dropped
her basket and respectfully approached the Buddha. Then, he
put four questions to her and she answered all of them. Hearing
her answers, the people thought that the young weaver was be-
ing very disrespectful. Then, the Buddha asked her to explain
what she meant by her answers, and she explained. “Venera-
ble! Since you know that I have come from my house, I inter-
preted that, by your first question, you meant to ask me from
what past existence I have come here. Hence my answer, ‘I do
not know;’ the second question means, to what future existence
I would be going from here; hence my answer, ‘I do not know;’
the third question means whether I do know that I would die
one day; hence my answer, ‘Yes, I do know;’ the last question
means whether I know when I would die; hence my answer, ‘I
do not know.’” The Buddha was satisfied with her explanation
and he said to the audience, “Most of you might not understand
clearly the meaning of the answers given by the young weaver.
Those who are ignorant are in darkness, they are unable to
see.” Then, she continued on her way to the weaving shed.
When she got there, her father was asleep on the weaver’s seat.
As he woke up suddenly, he accidentally pulled the shuttle, and
575
the point of the shuttle struck the girl at her breast. She died on
the spot, and her father was broken-hearted. With eyes full of
tears he went to the Buddha and asked the Buddha to admit
him to the Sangha. So, he became a monk, and not long after-
wards, attained arahatship.

ayaü lōkō andhabhåtō ettha tanukō vipassati
jàlamuttō sakuntō iva appō saggàya gacchati
ayaü lōkō: these worldly persons; andhabhåtō: are blind;

ettha: of them; tanukō: a few; vipassati: are capable of see-
ing well; jàlamuttō: escaped from the net; sakuntō iva: like
a bird; appō: a few; saggàya gacchati: go to heaven
Most people in this world are unable to see. They cannot see
reality properly. Of those, only a handful are capable of in-
sight. Only they see well. A few, like a stray bird escaping the
net, can reach heaven.
Commentary
andhabhåtō: blind. The worldly people, who cannot perceive the way
to liberation are described here as the blind. The handful capable of
“seeing” escape the net of worldliness and reach heaven.
Sagga: blissful states, not eternal heavens.
576
The Wise Travel Beyond The Worldly
13 (8) The Story of Thirty Monks (Verse 175)
For one day thirty monks residing in foreign parts came to visit
the Buddha. Venerable ânanda saw those monks just as he was
approaching the Buddha to wait upon him. So he thought to
himself, I will wait until the Buddha has exchanged friendly
greetings with these monks, and then I will wait upon the
Buddha.” Accordingly he waited at the gate. When the Buddha
had exchanged friendly greetings with them, he preached the
Dhamma to them in a pleasing manner. After listening to the
Dhamma all those monks attained arahatship. Thereupon they
soared aloft and departed through the air.
When they tarried, Venerable ânanda approached the Buddha
and said, “Venerable, thirty monks came here. Where are
they?” “Gone, ânanda.” “By what path did they go, venera-
ble?” “Through the air, ânanda.” “But have they already rid
themselves of the depravities?” “Yes, ânanda. After hearing
me preach the Dhamma, they attained arahatship.” Now at that
moment some swans came flying through the air. Said the
Buddha, “ânanda, he who has fully developed the four grades
of magical power, flies through the air like a swan.”

haüsà àdiccapathē yanti iddhiyà àkàsē yanti
dhãrà savàhiõiü màraü jetvà lōkamhà nãyanti
haüsà: the swans; àdiccapathē: in the sun’s path (the sky);
yanti: fly; iddhiyà: those with psychic powers; àkàsē: in the
577
sky; yanti: roam; dhãrà: the wise; savàhiõiü màraü: death
with his retinue; jetvà: having defeated; lōkamhà: out of
this world; nãyanti. exit (to Nibbàna)
The swans fly away in the sky – as the path of the sun. Those
possessing psychic power travel through the sky. Those dili-
gent, wise saints conquer death with his armies and leave the
world and reach Nibbàna.
Commentary
iddhi: power, magical power. The magical powers constitute one of the
six kinds of higher spiritual powers (abhi¤¤à). One distinguishes many
kinds of magical powers, e.g., the power of determination (adhitthàna
iddhi): i.e., the power of becoming oneself manifold, i.e., the power of
transformation (vikåbbanà): i.e., the power of adopting another form:
i.e., the power of spiritual creation (manōmayà): i.e., the power of let-
ting proceed from this body another mentally produced body: i.e., the
power of penetrating knowledge (¤àna-vipphàra): i.e., the power of in-
herent insight to remain unhurt in danger. The power of penetrating
concentration (samàdhivipphàra), producing the same result.
Noble power (ariyà-iddhi) is the power of controlling one’s ideas in
such a way that one may consider something not repulsive as repulsive
and something repulsive as not repulsive, and remain all the time im-
perturbable and full of equanimity. This training of mind is frequently
mentioned in the suttas, but only once the name of ariyà iddhi is ap-
plied to it.
iddhi-pàda: roads to power, (or success) are the four following quali-
ties, for as guides, they indicate the road to power connected therewith:
and because they form, by way of preparation the roads to the power
constituting the fruition of the path, namely the concentration of inten-
tion (chanda-samàdhi) accompanied by effort of will (padhàna-
sankhàra-samannàgata), concentration of energy (viriya), concentra-
tion of consciousness (citta), and concentration of investigation (vi-
maüsa) accompanied by effort of will. As such, they are supermun-
dane (lōkuttara) i.e., connected with the path or the fruition of the path.
But they are mundane (lōkiya), as predominant factors, for it is said:
578
because the monk, through making intention a predominant factor,
reaches concentration, it is called the concentration of intention
(chanda-samàdhi), etc.”
These four roads of power lead to the attaining and acquiring of magi-
cal power, to the power of magical transformation, to the generation of
magical power, and to mastery and skill therein. Once the monk has
thus developed and often practiced the four roads to power, he enjoys
various magical powers – hears with the divine ear heavenly and hu-
man sounds – perceives with his mind the mind of other beings – re-
members many a former existence – perceives with the Divine Eye be-
ings passing away reappearing – attains, after the extinction of biases,
deliverance of mind and deliverance through wisdom, free from biases.
Whosoever, O monks, has missed the four roads to Power, he has
missed the right path leading to the extinction of suffering: but whoso-
ever, O monks, has reached the Four Roads to Power, he has reached
the right path leading to the extinction of suffering.
iddhiyà àkàsē yanti: those with psychic powers (arahats) travel
through the sky. The arahat realizes that what was to be accomplished
has been done, a heavy burden of sorrow has finally been relinquished,
and all forms of craving and all shades of ignorance are totally annihi-
lated. The happy pilgrim now stands on heights more than the celestial,
far removed from uncontrolled passions and the defilements of the
world, experiencing the unutterable bliss of Nibbàna.
Rebirth can no longer affect him since no more reproductive seeds are
formed by fresh kammic activities. Though an arahat he is not wholly
free from physical suffering, as this experience of the bliss of deliver-
ance is only intermittent, nor has he yet cast off his material body. An
arahat is called an asãkha, one who does not undergo training, as he has
lived the holy life and has accomplished his object. The other saints
from the sōtàpatti stage to the arahat path stage are called sēkhas be-
cause they still undergo training.
It may be mentioned in this connection that Anàgàmis and arahats who
have developed the råpa and aråpa jhànas could experience the Nib-
bànic bliss uninterruptedly for as long as seven days even in this life.
This, in Pàli, is known as nirōdha-samàpatti. An ariya, in this stage, is
wholly free from pain, and his mental activities are all suspended. The
stream of consciousness temporarily ceases to flow.
579
A Liar Can Commit Any Crime
13 (9) The Story of Cincàmànavikà (Verse 176)

verse, with reference to Cincàmànavikà.
As the Buddha went on teaching the Dhamma, more and more

people came flocking to him, and the ascetics of other faiths
found their following to be dwindling. So they made a plan that
would harm the reputation of the Buddha. They called the very
beautiful Cincàmànavikà, a devoted pupil of theirs, to them
and said to her, “If you have our interests in your heart, please
help us and put Samana Gōtama to shame.” Cincàmànavikà
agreed to comply.
That same evening, she took some flowers and went in the di-
rection of the Jētavana Monastery. When people asked her
where she was going, she replied, “What is the use of you
knowing where I am going?” Then she would go to the place of
other ascetics near the Jētavana Monastery and would come
back early in the morning to make it appear as if she had spent
the night at the Jētavana Monastery. When asked, she would
reply, “I spent the night with Samana Gōtama in the perfumed
chamber of the Jētavana Monastery.” After three or four
months had passed, she wrapped up her stomach with some
cloth to make herself look pregnant. Then, after eight or nine
months, she wrapped up her stomach with a round piece of thin
wooden plank: she also beat up her palms and feet to make
them swollen, and pretended to be feeling tired and worn out.
Thus, she assumed a perfect picture of a woman in an ad-
vanced stage of pregnancy. Then, in the evening, she went to
the Jētavana Monastery to confront the Buddha.
580
The Buddha was then expounding the Dhamma to a congrega-
tion of monks and laymen. Seeing him teaching on the plat-
form, she accused the Buddha thus: “O you big Samana! You
only preach to others. I am now pregnant by you, yet you do
nothing for my confinement. You only know how to enjoy
yourself!” The Buddha stopped preaching for a while and said
to her, “Sister, only you and I know whether you are speaking
the truth or not,” and Cincàmànavikà replied, “Yes, you are
right, how can others know what only you and I know?”
At that instant, Sakka, king of the dēvas, became aware of the
trouble at the Jētavana Monastery, so he sent four of his dēvas
in the form of young rats. Four rats got under the clothes of
Cincàmànavikà and bit off the strings that fastened the wooden
plank round her stomach. As the strings broke, the wooden
plank dropped. Thus, the deception of Cincàmànavikà was un-
covered, and many from the crowd cried out in anger, “Oh you
wicked woman! A liar and a cheat! How dare you accuse
Buddha!” Some of them spat on her and drove her out. She ran
fast as she could, and when she had gone some distance the
earth cracked and fissured and she was swallowed up.
ēkaü dhammaü atãtassa musàvàdissa vitiõõa

paralōkassa jantunō akàriyaü pàpaü natthi
ēkaü dhammaü: that one virtue (truthfulness); atãtassa:

transgressing; musàvàdissa: a person who utters lies;
vitiõõa paralōkassa: has given up the next world; jantunō:
by such a person; akàriyaü pàpaü: an evil act that cannot
be done: natthi: there is not
581
The evil person who has given up the virtue of truthfulness has
abandoned all hopes of the next world.
Commentary
musàvàdissa: a person who utters lies. The counterpoint of lying is
truthfulness. Learning of the two levels of truth, relative and ultimate,
by the practice of Dhamma we become more aware of these, seeing the
provisional nature of the first and striving to penetrate the second.
At the moment of Enlightenment, as in the case of the Buddha and
other sages, there arises perfected knowledge of this ultimate truth
which we may call the truly-so, or seeing-Dhammas-as-they-really-are,
so that there is a thread of truth joining together all stages of the Bud-
dhist way. After there has been the experience of Nibbàna then as the
Buddha has said, “Truth is without a second.” The practice of this per-
fection at a more humble stage is seen in the well-known birth story of
Vidhura-paõdita who having been captured in the forest by a cannibal,
so fearlessly set about making the ordered preparations for his own
death as to rouse the curiosity of his captor. The latter permitted him to
return to his city for a short time as a test of his veracity and although
many others less worthy than himself offered themselves to satisfy the
cannibal’s craving, Vidhura-paõdita himself insisted on returning as
promised. The reward of his truthfulness was that the cannibal was
greatly moved by his nobility, released him from his obligations and
was himself converted to the practice of the five precepts.
natthi pàpaü akàriyaü: An untruthful person, devoid of self-respect,
who has no belief in an after life and who has no fear for the attendant
consequences of evil, is liable to commit any evil. Such a person does
not see earthly bliss or heavenly bliss or Nibbànic bliss (Commentary).
582
Happiness Through Partaking In Good Deeds
13 (10) The Story of the Unrivalled Alms-Giving (Verse 177)

verse, with reference to the unrivalled alms-giving of King
Pasēnadi of Kōsala.
Once, the king offered alms to the Buddha and other monks on
a grand scale. His subjects, in competition with him, organized
another alms-giving ceremony on a grander scale than that of
the king. Thus, the king and his subjects kept on competing in
giving alms. Finally, Queen Mallikà thought of a plan: to im-
plement this plan, she asked the king to have a grand pavilion
built. Next, she asked for five hundred white umbrellas and
five hundred tame elephants: those five hundred elephants
were to hold the five hundred white umbrellas over the five
hundred monks. In the middle of the pavilion, they kept ten
boats which were filled with perfumes and incense. There were
also two hundred and fifty princesses, who kept fanning the
five hundred monks. Since the subjects of the king had no prin-
cesses, nor white umbrellas, nor elephants, they could no
longer compete with the king. When all preparations were
made, alms-food was offered. After the meal, the king made an
offering of all the things in the pavilion, which were worth
fourteen billion.
At the time, two ministers of the king were present. Of those

two, the minister named Junha was very pleased and praised
the king for having offered alms so generously to the Buddha
and his Monks. He also reflected that such offerings could only
be made by a king. He was very glad because the king would
share the merit of his good deeds with all beings. In short, the
583
minister Junha rejoiced with the king in his unrivalled charity.
The minister Kàla, on the other hand, thought that the king was
only squandering, by giving away fourteen billion in a single
day, and that the monks would just go back to the monastery
and sleep. After the meal, the Buddha looked over at the audi-
ence and knew how Kàla the minister was feeling. Then, he
thought that if he were to deliver a lengthy discourse of appre-
ciation, Kàla would get more dissatisfied, and in consequence
would have to suffer more in his next existence.
On seeing the king, the Buddha said, “Great King! You should
rejoice that you have succeeded in making the offering of the
unrivalled charity (asadisadàna).
Such an opportunity comes very rarely: it comes only once

during the appearance of each Buddha. But your minister Kàla
had felt it was a waste, and was not at all appreciative. So, if I
had given a lengthy discourse, he would get more and more
dissatisfied and uncomfortable, and in consequence, he would
suffer much more in the present existence as well as in the
next. That was why I preached so briefly. Then the Buddha
added, “Great King! Fools do not rejoice in the charities given
by others and go to the lower worlds. The wise rejoice in other
people’s charities, and through appreciation, they share in the
merit gained by others and go to the abode of the dēvas.”
kadariyà vē dēvàlōkaü na vajanti, bàlà havē dànaü

nappasaüsanti dhãrō ca dànaü anumōdamànō sō
tēna ēva parattha sukhã hōti
kadariyà: the extreme misers; vē: certainly; dēvàlōkaü:

584
world of gods; na vajanti: do not reach; bàlà: the ignorant
ones; havē: certainly; dànaü: charity; nappasaüsanti: do
not praise; dhãrō ca: as for the wise noble one; dànaü: the
act of charity; anumōdamànō: rejoicing over; sō: he (there-
fore); tēna ēva: through that approval itself; parattha: in
the next birth; sukhã: an enjoyer of happiness; hōti:
becomes
The extreme misers do not reach the heavenly worlds. The evil,
ignorant ones do not approve acts of charity. But those wise
noble ones approve and partake of charity. In consequence,
they are happy in the next birth.
Commentary
dàna: act of charity: generosity. Dàna is the first perfection (pàrami). It
confers upon the giver the double blessing of inhibiting immoral
thoughts of selfishness, while developing pure thoughts of selflessness.
“It blesseth him that gives and him that takes.” A Bōdhisatta is not con-
cerned as to whether the recipient is truly in need or not, for his one ob-
ject in practicing generosity, as he does, is to eliminate craving that lies
dormant within himself. The joy of service, its attendant happiness,
and the alleviation of suffering are other blessings of generosity.
585
Being Stream-Winner Is Supreme
13 (11) The Story of Kàla, son of Anàthapiõóika (Verse 178)

verse, with reference to Kàla, son of Anàthapiõóika, the well
renowned rich man of Sàvatthi.
Kàla, son of Anàthapiõóika, always kept away whenever the
Buddha and his company of monks came to their house.
Anàthapiõóika was afraid that if his son kept on behaving in
this way, he would be reborn in one of the lower worlds (apà-
yas). So, he enticed his son with the promise of money. He
promised to give one hundred if the youth consented to go to
the monastery and keep sabbath for one day. So, the youth
went to the monastery and returned home early the next day,
without listening to any religious discourses. His father offered
him rice gruel, but instead of taking his food, he first demanded
to have the money.
The next day, the father said to his son, “My son, if you learn a
stanza of the text from the Buddha, I will give you one thou-
sand on your return.” So, Kàla went to the monastery again,
and told the Buddha that he wanted to learn something. The
Buddha gave him a short stanza to learn by heart: at the same
time he willed that the youth would not be able to memorize it.
Thus, the youth had to repeat a single stanza many times, but
because he had to repeat it so many times, in the end, he came
to perceive the full meaning of the Dhamma and attained
Early next morning, he followed the Buddha and the monks to
his own house. But on that day, he was silently wishing, “I
wish my father would not give me the one thousand in the pres-
586
ence of the Buddha. I do not wish the Buddha to know that I
kept the sabbath just for the sake of money.” His father offered
rice gruel to the Buddha and the monks, and also to him. Then,
his father brought one thousand, and told Kàla to take the
money but surprisingly he refused. His father pressed him to
take it, but he still refused.
Then, Anàthapiõóika said to the Buddha, “Venerable, the de-

meanor of my son today pleases me.” “How is that, great treas-
urer?” “Day before yesterday I sent him to the monastery, say-
ing to him, ‘I will give you a hundred pieces of gold.’
Yesterday he refused to eat because I did not give him the
money: but today, when I give him the money, he refuses to
touch it.” The Buddha replied, “It is even so, great treasurer.
Today, in attaining the fruit of conversion, your son has at-
tained that which surpasses the attainment of a universal mon-
arch, the attainment of the world of the deities, the attainment
of the world of Brahma.”
pathavyà ēkarajjēna, saggassa gamanēna và, sab-

balōkàdhipaccēna, sōtàpattiphalaü varaü
pathavyà: of the whole earth; ēkarajjēna: being the one

king; saggassa: to the heavenly realms; gamanēna và:
going along; sabbalōkàdhipaccēna: being universal king;
sōtàpattiphalaü: the fruit of stream-winning; varaü:
greater (than all those)
The achievement of the fruit of stream-winning is the primary

stage in the attainment of spiritual success. That state is greater
than being a universal monarch, or reaching heaven.
587
Commentary
pathavyà ēkarajjēna: being sole ruler over earth. In terms of tradi-
tional lore, in certain ages, a universal king appears. He holds sway
over the whole earth. That status is considered the greatest and the
most supreme on earth. Tradition has it that only an individual capable
of enjoying the fruit of all the meritorious activities he has accumu-
lated, all at once, will achieve this unparalleled supreme status. Ac-
cording to this lore, his appearance on Earth will be foretold by bands
of gods, a century before his arising. He comes into the possession of
seven great treasures. These universal kings symbolize the highest pos-
sible material and worldly luxury. The tradition states that no two of
them will appear in the world at one and the same time. A Buddha will
not appear when a universal king reigns, nor will a universal king arise
when a Buddha has appeared on earth.
sōtàpatti: Here Sōtà means the stream that leads to Nibbàna. It is the
noble Eightfold Path. ‘â’ means for the first time. ‘Patti’ means attain-
ment. Sōtàpatti means the attainment of the stream for the first time. It
is the realization of Nibbàna for the first time. This is the first stage of
Sainthood. The Stream-Winners are not born in woeful states, but the
worldly great are not exempt from them.
588
Chapter 14
Buddha Vagga
The Buddha
The Buddha Cannot Be Tempted
The Buddha Cannot Be Brought Under Sway
14 (1) The Story of the Three Daughters of Màra (Verses 179 & 180)
While residing near the Bōdhi-tree, the Buddha spoke these

verses, with reference to the three daughters of Màra. He re-
peated these verses to the bràhmin Màgandiya of the kingdom
of Kurus. A bràhmin named Màgandiya, dwelling in the king-
dom of the Kurus, had a daughter likewise named Màgandiya,
who possessed surpassing beauty. Many men of wealth and so-
cial position, both bràhmins and khattiyas, desired to have her
as wife and sent word to Màgandiya, saying, “Give us your
daughter.” But he refused them all alike, saying, “You are not
good enough for my daughter.”
Now one day, as the Buddha surveyed the world at early dawn,
he perceived that Màgandiya had entered the net of his know-
ledge. Now the bràhmin tended the fire regularly every day
outside the village; accordingly the Buddha took bowl and robe
early in the morning and went to that very place. The bràhmin
surveyed the majestic form of the Buddha and thought to him-
self, “There is no man in this world comparable to this man;
this man is suitable for my daughter; I will give my daughter to
this man.” So he said to the Buddha, “Venerable, I have a sin-
gle daughter, and I have looked in vain to find a man suitable
to be her husband. I have not given her to any one. But you are
suitable for her. I wish to give you my daughter in marriage;
wait right here until I fetch her.” The Buddha listened to his
words, but expressed neither approval nor disapproval.
So the bràhmin had his daughter arrayed in her beautiful gar-
ments, and taking the daughter and his wife with him, went to
the place where he had met the Buddha. The Buddha, instead
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of remaining in the place mentioned by the bràhmin, moved
away and stood in another place, leaving a footprint where he
had stood before.
The bràhmin’s wife, who accompanied him, asked him,
“Where is this man?” The bràhmin replied, “I said to him, ‘Re-
main in this place.’” Looking around, the bràhmin saw the
footprint and showed it to his wife, saying, “This is his foot-
print.” Now the bràhmin’s wife was familiar with the verses re-
lating to signs and immediately said to the bràhmin, “Bràhmin,
this is no footprint of one who follows the five lusts.” The
bràhmin replied, “Wife, you always see a crocodile in a drop of
water. When I said to that monk, ‘I will give you my daughter,’
he accepted my proposal.” The bràhmin’s wife replied, “Bràh-
min, you may say what you like, but this is the footprint only of
one who is free from lust.” Then said the bràhmin to his wife,
“Wife, do not rattle on thus; come with me in silence.” Ad-
vancing a little way, he saw the Buddha, whereupon he pointed
to him and said, “There is the man!” And approaching the
Buddha, he said, “Venerable, I will give you my daughter to
wife.” The Buddha, instead of saying, “I have no need of your
daughter,” said, “Bràhmin, I have something to say to you; lis-
ten to me.” The bràhmin replied, “Say it; I will listen.” There-
upon the Buddha related to the bràhmin the story of his past
life, beginning with the Great Retirement. The Buddha, having
renounced the glory of dominion, mounted his horse Kanthaka,
and with Channa for companionship, proceeded forth on the
Great Retirement. As he approached the gate of the city, Màra,
who stood near, said to him, “Siddhattha, return upon your
way; seven days hence the magic wheel of a universal monarch
will be manifested to you.” The Buddha replied, I too know
that, Màra, but I do not desire it.” “Then for what purpose are
you going forth on your renunciation?” “That I may acquire
omniscience.” “Well then, if from this day forth, you think a
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lustful or malevolent or cruel thought, I shall know what to do
in your case.”
And, from that time on, Màra pursued him for seven years,
awaiting his opportunity. For six years the Buddha practiced
austerities, and when, through his individual effort, he had at-
tained omniscience at the foot of the Bōdhi-tree (Goatherd’s
Banyan-tree) experiencing the bliss of emancipation. At that
time Màra sat down by the highway, overwhelmed with sorrow
at the thought, “All this time I have pursued him, seeking my
opportunity, but have found no flaw in him; now he has es-
caped from my power.”
Now Màra’s three daughters, Craving, Sex and Passion, asked
him, “Dear father, why are you so downcast and depressed?”
He told them what was the matter. Then they said to him,
“Dear father, be not disturbed; we will bring him under our
control and fetch him hither.” Approaching the Buddha, they
said to him, “We would be your humble slaves.” The Buddha
paid no attention to their words, nor did he so much as open his
eyes and look at them. Said the daughters of Màra again,
“Many and various are the tastes of men. Some like maidens,
others like women in the prime of life, others like women who
have reached mid-life, while still others like women who have
passed mid-life. We will tempt him in various forms. So one
after another, they assumed the forms of women of various
ages, creating by superhuman power, each a hundred female
forms, and said to him, “We would be your humble slaves.”
The Buddha said to them, “Depart; what do you see, that you
strive thus? Such actions as these should be performed before
those who have not released themselves of the lusts and other
evil passions. The Tathàgata has rid himself of the lusts and
other evil passions. Why would you try to bring me into your
control?” When the Buddha had completed his biographical
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discourse, he said, “Màgandiya, when long ago, I beheld these
three daughters of Màra, possessed of bodies comparable to
gold, free from phlegm and the other bodily impurities, even
then I had no desire for sensual pleasures. But as for your
daughter’s body, it is a body filled with thirty-two impurities of
the body as if it were a vessel filled with impurities, but painted
beautifully outside.”

yassa jitaü lōkē nà avajãyati assa jitaü kōci nō yàti anan-
tagōcaraü apadaü taü Buddhaü kēna padēna nessatha
yassa: by that Enlightened One; jitaü: what was con-

quered; lōkē nà avajãyati: can never become conquered, in
this world; assa: by that Buddha; jitaü: what has been con-
quered (in this world); kōci: by any other defilements; nō
yàti: will not be followed; anantagōcaraü: his area of
focus is endless; apadaü: he has no path left; taü Bud-
dhaü: that Enlightened One; kēna padēna: by what path;
nessatha: can you pursue?
The Buddha’s victory has not been won incorrectly. No one
can turn Buddha’s victory into defeat. Nothing that he has con-
quered can return, or pursue him, because his conquest is so
complete: His ken infinite. In what way can you tempt or en-
snare him?

yassa kuhi¤ci nētavē jàlinã visattikà taõhà natthi, ananta
gōcaraü apadaü taü Buddhaü kēna padēna nessatha
yassa: that Buddha; kuhi¤ci nētavē: to be captured; jàlinã:

net-like; visattikà: poison-like; taõhà: craving; natthi: is not
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found; ananta gōcaraü: whose area of focus is endless;
apadaü: who has no roots left; taü Buddhaü: that Buddha;
kēna padēna: by what means; nessatha: can you tempt?
The Buddha, in whom there is no thirst (tanhà) for grasping to
the net that lures, whose ken is infinite, in what way can you
lure him away?
Commentary
The Buddha: The Enlightened One. After a stupendous struggle of six
strenuous years, in His 35th year, unaided and unguided by any super-
natural agency, and solely relying on His own efforts and wisdom,
eradicated all defilements, ended the process of grasping, and, realiz-
ing things as they truly are, by His own super perceptive knowledge,
became the Buddha – the Enlightened One.
Thereafter, he was known as Buddha Gōtama, one of a long series of

Buddhas that appeared in the past and will appear in the future. He was
not born a Buddha, but became a Buddha by His own efforts through a
process of voluntary evolution of consciousness. The Pàli term Buddha
is derived from bōdhi, to be awakened. As He fully experienced the
four extraordinary realities and as He arose from the slumbers of una-
wareness, He underwent a complete transformation from a self-centred
being to a literally, and in every sense, selfless non-being or non-per-
son. He not only attained to that state but He also expounded the reality
He experienced and enlightened others. He is called a Sammà Sambud-
dha – a harmoniously Awakened One – to distinguish Him from Pac-
cēka (solitary) Buddhas who only experience the reality but are incapa-
ble of enlightening others.
Before His Awakening, He was called a bōdhisatta, which means one

who is aspiring to attain Buddhahood. Every aspirant to Buddhahood
passes through the bōdhisatta stage – a period of intensive practice and
development of the qualities of generosity, discipline, renunciation,
wisdom, energy, endurance, truthfulness, determination, benevolence,
and perfect equanimity.
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Gods And Men Adore The Buddha
14 (2) The Story of the Buddha’s Return from the Tàvatiüsa D eva
World (Verse 181)
On return from the Tàvatiüsa dēva world, the Buddha spoke

this verse at Saïkassanagara, in reply to Venerable Sàriputta’s
words of welcome.
On one occasion, while at Sàvatthi, the Buddha displayed the

miracle of synchro-emanation in answer to the challenge of the
ascetics of various sects. After this, the Buddha went to the Tà-
vatiüsa dēva worlds; his mother who had been reborn in the
Tusita dēva world as a dēva known as Santusita also came to
the Tàvatiüsa dēva world. There the Buddha expounded the
Abhidhamma to the dēvas and the brahmas throughout the
three months of the vassa. As a result, Santusita dēva attained
sōtàpatti fruition; so did numerous other dēvas and brahmas.
When the Buddha was gone, the folks asked Moggallàna,

“Where has the Buddha gone?” Although Venerable Moggal-
làna himself knew perfectly well where the Buddha had gone,
he thought to himself, “Of others also let the wondrous powers
become known,” and therefore answered, “Ask the Venerable
Anuruddha.” So they asked Venerable Anuruddha, “Venera-
ble, where has the Buddha gone?” Venerable Anuruddha re-
plied, “He has entered upon residence in the world of the
thirty-three, seated upon the Yellowstone Throne; he went
thither to expound the Abhidhamma Pitaka to his mother.”
During that period Venerable Sàriputta spent the vassa at Saï-

kassanagara, thirty yōjanas away from Sàvatthi. During his
stay there, as regularly instructed by the Buddha, he taught the
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Abhidhamma to the huge group of monks staying with him and
covered the whole course by the end of the vassa.
Towards the end of the vassa, Venerable Moggallàna went to

the Tàvatiüsa dēva world to see the Buddha. Then, he was told
that the Buddha would return to the human world on the full
moon day at the end of the vassa to the place where Venerable
Sàriputta was spending the vassa.
As promised, the Buddha came with the six coloured rays shin-
ing forth from his body to the city-gate of Saïkassanagara, on
the night of the full moon day of the month of Assayuja when
the moon was shining brightly. He was accompanied by a large
following of dēvas on one side and a large following of brah-
mas on the other. A large gathering headed by Venerable
Sàriputta welcomed the Buddha back to this world; and the
whole town was lit up. Venerable Sàriputta was awed by the
grandeur and glory of the whole scene of the Buddha’s return.
He respectfully approached the Buddha and said, “Venerable!
We have never seen or even heard of such magnificent and re-
splendent glory. Indeed, Venerable you are loved, respected
and revered alike by dēvas, brahmas and men!” To him the
Buddha said, “My son Sàriputta, the sages who are endowed
with unique qualities are truly loved by men and dēvas alike.”
At the end of the discourse, the group of monks, who were the
pupils of Venerable Sàriputta, attained arahatship and a great
many from the congregation attained sōtàpatti fruition.
yē dhirà jhànapasutà nekkhammåpasamē ratà

satãmataü tēsaü sambuddhànaü dēvà api pihayanti
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yē dhirà: those noble ones; jhànapasutà: are intent on med-
itation; nekkhammåpasamē ratà: are bent on defilement-
conquering (nibbàna); satãmataü: mindful; tēsaü sambud-
dhànaü: those enlightened ones; dēvà api: even gods;
pihayanti: adore
Those noble and wise ones are intent on meditation. They are
bent on conquering defilements – that is, achieving Nibbàna.
They are mindful; and such enlightened ones are beloved by
everyone.
Commentary
dēvà: the radiant ones; heavenly beings, deities, celestials. They are be-
ings who live in happy worlds, and who, as a rule, are invisible to the
human eye. They are subject, however, just as all human and other be-
ings, to ever-repeated rebirth, old age and death, and thus not freed
from the cycle of existence, and not freed from misery. There are many
classes of heavenly beings:
(1) heavenly beings of the sensual sphere (kàmà-vacara or kàma-lōka);
(2) heavenly beings of the form sphere (råpàvacara or råpalōka) and
(3) heavenly beings of the formless sphere (aråpàvacara or aråpa-
lōka).
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Four Rare Opportunities
14 (3) The Story of Erakapatta the Nàga King (Verse 182)
While residing near Bàrànasã the Buddha spoke this verse, with
reference to Erakapatta, a king of the nàgas.
Once there was a nàga king by the name of Erakapatta. In one

of his past existences during the time of Kassapa Buddha he
had been a monk for a long time. Through worry over a minor
offence he had committed during that time, he was reborn as a
nàga. As a nàga, he waited for the appearance of a Buddha.
Erakapatta had a very beautiful daughter, and he made use of
her as a means of finding the Buddha. He made it known that
whoever could answer her questions could claim her for a wife.
Twice every month, Erakapatta made her dance in the open
and sing out her questions. Many suitors came to answer her
questions hoping to claim her, but no one could give the cor-
rect answer.
One day, the Buddha saw a youth named Uttara in his vision.
He also knew that the youth would attain sōtàpatti fruition in
connection with the questions put by the daughter of E rakap-
atta the nàga. By then the youth was already on his way to see
Erakapatta’s daughter. The Buddha stopped him and taught
him how to answer the questions. While he was being taught,
Uttara attained sōtàpatti fruition. Now that Uttara had attained
sōtàpatti fruition, he had no desire for the nàga princess. How-
ever, Uttara still went to answer the questions for the benefit of
numerous other beings.
The first four questions were: (1) Who is a ruler? (2) Is one
who is overwhelmed by the mist of moral defilements to be
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called a ruler? (3) What ruler is free from moral defilements?
(4) What sort of person is to be called a fool?
The answers to the above questions were: (1) He who controls

the six senses is a ruler. (2) One who is overwhelmed by the
mist of moral defilements is not to be called a ruler; he who is
free from craving is called a ruler. (3) The ruler who is free
from craving is free from moral defilements. (4) A person who
seeks for sensual pleasures is called a fool.
Having had the correct answers to the above, the nàga princess
sang out questions regarding the floods (ōghas) of sensual de-
sire, of renewed existence, of false doctrine and of ignorance,
and how they could be overcome. Uttara answered these ques-
tions as taught by the Buddha. When Erakapatta heard these
answers he knew that a Buddha had appeared in this world. So
he asked Uttara to take him to the Buddha. On seeing the
Buddha, Erakapatta related to the Buddha how he had been a
monk during the time of Kassapa Buddha, how he had acciden-
tally caused a grass blade to be broken off while travelling in a
boat, and how he had worried over that little offence for having
failed to do the act of exoneration as prescribed, and finally
how he was reborn as a nàga. After hearing him, the Buddha
told him how difficult it was to be born in the human world,
and to be born during the appearance of the Buddhas or during
the time of their teaching.
manussa pañilàbhō kicchō maccàna jãvitaü kicchaü sadd-

hamma savanaü kicchaü Buddhànaü uppàdō kicchō
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manussa pañilàbhō: winning human existence; kicchō: (is)
difficult; maccàna: of mortals; jēvitaü: life; kicchaü: (is)
difficult; saddhamma savanaü: hearing the Dhamma; kic-
chaü: (is) difficult; Buddhànaü uppàdō: the birth of the
Buddha; kicchō: is difficult and rare
It is rarely that one is born as a human being, in this cycle of re-
birth. It is difficult and rare to get the opportunity to hear the
good teaching. It is, indeed, rare for the birth of a Buddha to
occur.
Commentary
maccàna jãvitaü: life of a mortal. The word macca (mortal) is
applied to a human being because he is subject to death. All
forms of life are subject to death. But the term macca is espe-
cially significant to human beings; because, of all animals, the
human beings are the only ones that can become aware of the
inevitability of death.
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The Instruction Of The Buddhas
Patience Is A Great Ascetic Virtue
and Noble Guidelines
14 (4) The Story of the Question Raised by Venerable ânanda
(Verses 183 – 185)

these verses, with reference to the question raised by Venerable
ânanda regarding fundamental instructions to monks by the pre-
vious Buddhas.
We are told that as the Venerable sat in his day-quarters, he
thought to himself, “The Buddha has described the mothers
and fathers of the seven Buddhas, their length of life, the tree
under which they got enlightenment, their company of disci-
ples, their chief disciples, and their principal supporter. All this
the Buddha has described. But he has said nothing about their
mode of observance of a day of fasting the same as now, or
was it different?” Accordingly he approached the Buddha and
asked him about the matter.
Now in the case of these Buddhas, while there was a difference
of time, there was no difference in the stanzas they employed.
The supremely enlightened Vipassi kept fast-day every seven
years, but the admonition he gave in one day sufficed for seven
years. Sikhã and Vessabhå kept fast-day every six years; Kaku-
sandha and Kōnàgamana, every year; Kassapa, Possessor of
the ten forces, kept fast-day every six months, but the admoni-
tion of the latter sufficed for six months. For this reason the
Buddha, after explaining to the Venerable this difference of
time, explained that their observance of a fast-day was the
same in every case.
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sabbapàpassa akaraõaü kusalassa upasampadà sacitta

pariyōdapanaü ētaü Buddhàna sàsanaü
sabbapàpassa: from all evil actions; akaraõaü: refraining;

kusalassa: wholesome actions; upasampadà: generation
and maintenance; sacitta pariyōdapanaü: purifying and
disciplining one’s own mind; ētaü: this is; Buddhànaü: of
the Buddhas; sàsanaü: teaching.
Abandoning all evil, – entering the state of goodness, and puri-

fying one’s own mind by oneself – this is the Teaching of the
Buddha.
titikkhà khantã paramaü tapō, Buddhà nibbàõaü para-

maü vadanti, paråpaghàtã pabbajitō na hi hōti paraü
viheñhayantō samaõō na hi hōti
titikkhà: enduring; khantã: patience; paramaü tapō:

(is the) highest asceticism; Buddhà: the Buddhas; nib-
bàõaü: the imperturbability; paramaü: (is) supreme;
vadanti: state; paråpaghàtã: hurting others; pabbajitō: a
renunciate; na hi hōti: is certainly not; paraü vihēñhayantō:
one who harms others; samaõō na hōti: is certainly not a
monk
Enduring patience is the highest asceticism. The Buddhas say

that imperturbability (Nibbàna) is the most supreme. One is
not a renunciate if he hurts another. Only one who does not
harm others is a true saint (samana).
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anåpavàdō anåpaghàtō pàtimokkhē saüvarō ca
bhattasmiü matt¤¤utà ca panthaü sayanàsanaü
ca adhicittē àyōgō ca ētaü Buddhàna sàsanaü
anåpavàdō: not finding fault with others; anåpaghàtō:

refraining from harassing others; pàtimokkhē: in the main
forms of discipline; saüvarō: well restrained; ca bhattas-
miü: in food; matt¤¤utà: moderate; ca panthaü say-
anàsanaü: also taking delight in solitary places (distanced
from human settlement); adhicittē ca: also in higher medi-
tation; àyōgō: (and in) constant practice; ētaü: all this;
Buddhànaü: of the Buddhas’; sàsanaü: (is) the teaching
To refrain from finding fault with others, to refrain from hurt-
ing others, to be trained in the highest forms of discipline and
conduct; to be moderate in eating food; to take delight in soli-
tude; and to engage in higher thought (which is meditation).
Commentary
Sabbapàpassa akaranaü: The religion of the Buddha is summarised
in this verse.
What is associated with the three immoral roots of attachment (lōbha),

ill-will (dōsa), and delusion (mōha) is evil. What is associated with the
three moral roots of generosity (alōbha), goodwill or loving-kindness
(adōsa), and wisdom (amōha) is good.
Pabbajitō: one who casts aside his impurities, and has left the world.
Samaõō: one who has subdued his passions, an ascetic.
khantã paramaü tapō: patience is the highest austerity. It is the patient

endurance of suffering inflicted upon oneself by others, and the for-
bearance of others’ wrongs. A Bodhisatta practises patience to such an
603
extent that he is not provoked even when his hands and feet are cut off.
In the Khantivàdi Jàtaka, it appears that not only did the Bōdhisatta
cheerfully endure the tortures inflicted by the drunkard king, who mer-
cilessly ordered his hands and feet, nose and ears to be cut off, but re-
quited those injuries with a blessing. Lying on the ground, in a deep
pool of His own blood, with mutilated limbs, the Bōdhisatta said,
“Long live the king, who cruelly cut my body thus.” Pure souls like
mine such deeds as these with anger ne’er regard.”
Of his forbearance it is said that whenever he is harmed he thinks of

the aggressor – ‘This person is a fellow-being of mine. Intentionally or
unintentionally I myself must have been the source of provocation, or
it may be due to a past evil kamma of mine. As it is the outcome of my
own action, why should I harbour ill-will towards him?’
It may be mentioned that a Bōdhisatta is not irritated by any man’s

shameless conduct either. Admonishing His disciples to practise for-
bearance, the Buddha said in the Kakacåpama Sutta – “Though rob-
bers, who are highway men, should sever your limbs with a two-han-
dled saw yet if you thereby defile your mind, you would be no follower
of my teaching. Thus should you train yourselves: Unsullied shall our
hearts remain. No evil word shall escape our lips. Kind and compas-
sionate with loving-heart, harbouring no ill-will shall we abide, enfold-
ing even these bandits with thoughts of loving-kindness. And forth
from them proceeding, we shall abide radiating the whole world with
thoughts of loving-kindness, expansive, measureless, benevolent and
unified.”
Practicing patience and tolerance, instead of seeing the ugliness in oth-

ers, a bodhisatta tries to seek the good and beautiful in all.
khantã: patience; forbearance. This is an excellent quality much

praised in Buddhist scriptures. It can only be developed easily if rest-
lessness and aversion have already been subdued in the mind, as is
done by meditation practice. Impatience which has the tendency to
make one rush around and thus miss many good chances, results from
the inability to sit still and let things sort themselves out, which some-
times they may do without one’s meddling. The patient man has many
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a fruit fall into his lap which the go-getter misses. One of them is a
quiet mind, for impatience churns the mind up and brings with it the fa-
miliar anxiety-diseases of the modern business world. Patience quietly
endures – it is this quality which makes it so valuable in mental train-
ing and particularly in meditation. It is no good expecting instant en-
lightenment after five minutes practice. Coffee may be instant but
meditation is not and only harm will come of trying to hurry it up. For
ages the rubbish has accumulated, an enormous pile of mental refuse
and so when one comes along at first with a very tiny teaspoon and
starts removing it, how fast can one expect it to disappear? Patience is
the answer and determined energy to go with it. The patient meditator
really gets results of lasting value, the seeker after ‘quick methods’ or
‘sudden enlightenment’ is doomed by his own attitude to long disap-
pointment.
Indeed, it must soon become apparent to anyone investigating the

Dhamma that these teachings are not for the impatient. A Buddhist
views his present life as a little span perhaps of eighty years or so, and
the last one so far of many such lives. Bearing this in mind, he deter-
mines to do as much in this life for the attainment of Enlightenment as
possible but he does not over-estimate his capabilities and just quietly
and patiently gets on with living the Dhamma from day to day. Rush-
ing into Enlightenment (or what one thinks it is) is not likely to get one
very far, that is unless one is a very exceptional character who can take
such treatment and most important, one is devoted to a very skilful
master of meditation.
With patience one will not bruise oneself but go carefully step by step
along the may. We learn that the Bōdhisatta was well aware of this and
that he cultured his mind with this perfection so that it was not dis-
turbed by any of the untoward occurrences common in this world. He
decided that he would be patient with exterior conditions – not be upset
when the sun was too hot or the weather too cold; not be agitated by
other beings which attacked his body, such as insects. Neither would
he be disturbed when people spoke harsh words, lies or abuse about
him, either to his face or behind his back. His patience was not even
broken when his body was subjected to torment, blows, sticks and
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stones, tortures and even death itself he would endure steadily, so un-
flinching was his patience. Buddhist monks are advised to practice in
the same way.
sacitta pariyōdapanaü: clearing one’s mind. In the Buddhist system,

the higher perceptions result from the purification of the mind. In con-
sequence, mind-cultivation and meditation assumes an important place
in the proper practice of Buddhism. The mental exercise known as
meditation is found in all religious systems. Prayer is a form of discur-
sive meditation, and in Hinduism the reciting of slōkàs and mantràs is
employed to tranquillise the mind to a state of receptivity. In most of
these systems the goal is identified with the particular psychic results
that ensue, such as the visions that come in the semi-trance state, or the
sounds that are heard. This is not the case in the forms of meditation
practiced in Buddhism.
Comparatively little is known about the mind, its functions and its
powers, and it is difficult for most people to distinguish between self-
hypnosis, the development of mediumistic states, and the real process
of mental clarification and direct perception which is the object of
Buddhist mental development called bhàvanà (translated as medita-
tion). The fact that mystics of every religion have induced in them-
selves states wherein they see visions and hear voices that are in ac-
cordance with their own religious beliefs, indicates that their
meditation has resulted only in bringing to the surface of the mind the
concepts already embedded in the deeper strata of their minds due to
cultural conditioning. The Christian sees and converses with the saints
of whom he already knows, the Hindu visualises the gods of the Hindu
pantheon, and so on. When Sri Ramakrishna Paramahamsa, the Ben-
gali mystic, began to turn his thoughts towards Christianity, he saw vi-
sions of Jesus in his meditations, in place of his former eidetic images
of the Hindu Avatàrs.
The practiced hypnotic subject becomes more and more readily able to
surrender himself to the suggestions made to him by the hypnotiser,
and anyone who has studied this subject is bound to see a connection
between the mental state of compliance he has reached and the facility
606
with which the mystic can induce whatever kind of experiences he
wills himself to undergo. There is still another possibility latent in the
practice of meditation: the development of mediumistic faculties by
which the subject can actually see and hear beings on different planes
of existence, the dēvalōkas and the realm of the unhappy ghosts, for
example. These worlds being nearest to our own are the more readily
accessible, and this could be the true explanation of the psychic phe-
nomena of western spiritualism.
The object of Buddhist meditation, however, is none of these things.

They may arise due to errors in meditation, but not only are they not its
goal, but they are hindrances which have to be overcome. The Chris-
tian who has seen Jesus, or the Hindu who has conversed with Bhaga-
van Krishna may be quite satisfied that he has fulfilled the purpose of
his religious life, but the Buddhist who sees a vision of the Buddha
knows by that very fact that he has only succeeded in projecting a be-
lief onto his own mental screen, for the Buddha after his Parinibbàna
is, in his own words, no longer visible to anyone.
There is an essential difference, then, between Buddhist meditation and

that practiced in other systems. The Buddhist embarking on a course of
meditation does well to recognise this difference and to establish in his
own mind a clear idea of what it is he is trying to do.
The root-cause of rebirth and suffering is unawareness (avijjà) con-

joined with thirst (tanhà). These two causes form a vicious circle; on
the one hand, concepts produce emotions, and on the other hand, emo-
tions produce concepts. The phenomenal world has no meaning be-
yond the meaning given to it by our own interpretation.
When that interpretation is based on past biases we are subject to what

is known as vipallàsa, or distortions, sa¤¤à-vipallàsa, distortion of
perception, citta-vipallàsa, distortion of temper and diññhi-vipallàsa,
distortion of concepts which cause us to regard that which is imperma-
nent (anicca) as permanent; that which is painful (dukkha) as pleasura-
ble, and that which is impersonal (anatta), as personal. Consequently,
we place a false interpretation on all the sensory experiences we gain
through the six receptors of cognition, that is, the eye, ear, nose,
607
tongue, sense of touch and mind (cakkhu, sōta, ghàna, jivhà, kàya and
manō àyatana). It is known that the phenomena we know through
these channels of cognition, do not really correspond to the physical
world. This has confirmed the Buddhist view. We are misguided by
our own senses. Pursuing what we imagine to be desirable, an object of
pleasure, we are in reality only following a shadow, trying to grasp a
mirage. These phenomena are unstable, painful and impersonal. We
ourselves, who chase the illusions, are also impermanent, subject to
suffering and without any real personality; a shadow pursuing a
shadow.
The purpose of Buddhist meditation, therefore, is to gain a more than

intellectual understanding of this truth, to liberate ourselves from the
delusion and thereby put an end both to unawareness and thirst. If the
meditation does not produce results which are observable in the char-
acter of a person, and the whole attitude to life, it is clear that there is
something wrong either with the system of meditation or with the
method of practice. It is not enough to see lights, to have visions or to
experience ecstasy. These phenomena are too common to be impres-
sive to the Buddhist who really understands the purpose of Buddhist
meditation.
In the Buddha’s great discourse on the practice of mindfulness, the

Mahà-Satipaññhàna Sutta, both the object of meditation and the means
of attaining it are clearly set forth. Attentiveness to the movements of
the body, and the ever changing states of the mind, is to be cultivated,
in order that their real nature is known. Instead of identifying these
physical and mental phenomena with the false concept of self, we are
to see them as they really are; as movements of a physical body, sub-
ject to physical laws of causality on the one hand, and as a successive
series of sensations, emotional states and concepts, arising and passing
away in response to external stimuli. They are to be viewed objec-
tively, as though they were processes not associated with ourselves but
as a series of impersonal phenomena.
From what can selfishness and egotism proceed if not from the concept
of Self (sakkàyadiññhi)? If the practice of any form of meditation leaves
608
selfishness or egotism unabated, it has not been successful. A tree is
judged by its fruits and a man by his actions; there is no other criterion.
Particularly is this true in Buddhist psychology, because the man is his
actions. In the truest sense it is only the continuity of kamma and
Vipàka which can claim any persistent identity, not only through the
different phases of one’s life but also through the different lives in this
cycle of birth and death called saüsàra. Attentiveness with regard to
body and mind serves to break down the illusion of self, and, not only
that, it also eliminates craving and attachment to external objects, so
that ultimately, there is neither the self that craves, nor any object of
craving. It is a long and arduous discipline, and one that can only be
undertaken in retirement. A temporary course of this discipline can
bear good results in that it establishes an attitude of mind which can be
applied to some degree in the ordinary situations of life. Detachment
and objectivity are invaluable aids to clear thinking. They enable a man
to sum up a given situation without bias, personal or otherwise, and to
act in that situation with courage and discretion. Another gift it be-
stows is that of concentration – the ability to keep the mind on any sub-
ject. This is the great secret of success in any undertaking. The mind is
hard to tame; it roams here and there restlessly as the wind, or like an
untamed horse, but when it is fully under control, it is the most power-
ful instrument in the whole universe.
In the first place, he is without fear. Fear arises because we associate

mind and body (nàma – råpa) with self, consequently, any harm to ei-
ther is considered to be harm done to oneself. But he who has broken
down this illusion, by realising that the five khandha process is merely
the manifestation of cause and effect, does not fear death or misfor-
tune. He remains alike in success and failure, unaffected by praise or
blame. The only thing he fears is demeritorious action, because he
knows that no thing or person in the world can harm him except him-
self, and as his detachment increases, he becomes less and less liable to
demeritorious deeds. Unwholesome action comes of an unwholesome
mind, and as the mind becomes purified, healed of its disorders, nega-
tive kamma ceases to accumulate. He comes to have a horror of wrong
action and to take greater and greater delight in those deeds which stem
from alōbha, adōsa and amōha – generosity, benevolence and wisdom.
609
Sensual Pleasures Never Satiated
Shun Worldly Pleasures
14 (5) The Story of a Discontented Young Monk (Verses 186 & 187)

these verses, with reference to a young monk who was discon-
tented as a monk.
The story goes that after this monk had been admitted to the
Sangha and had made his full profession, his preceptor sent
him forth, saying, “Go to such and such a place and learn the
Ordinances.” No sooner had the monk gone there than his fa-
ther fell sick. Now the father desired greatly to see his son, but
found no one able to summon him. When he was at the point of
death, he began to chatter and prattle for love of his son.
Putting a hundred pieces of money in the hands of his youngest
son, he said to him, “Take this money and use it to buy a bowl
and robe for my son.” In so saying, he died.
When the young monk returned home, his youngest brother
flung himself at his feet, and rolling on the ground, wept and
said, “Venerable, your father was praising you when he died
and placed in my hand a hundred pieces of gold. What shall I
do with it?” The young monk refused to take the money, say-
ing, “I have no need of this money.” After a time, however, he
thought to himself, “What is the use of living if I am obliged to
gain my living by going from house to house for alms? These
hundred pieces are enough to keep me alive; I will return to the
life of a layman.”
Oppressed with discontent, he abandoned the recitation of the
Sacred Texts and the Practice of Meditation, and began to look
as though he had jaundice. The youths asked him, “What is the
610
matter?” He replied, “I am discontented.” So they reported the
matter to his preceptor and to his teacher, and the latter con-
ducted him to the Buddha and explained what was the matter
with him.
The Buddha asked him, “Is the report true that you are discon-
tented?” “Yes, Venerable,” he replied. Again the Buddha asked
him, “Why have you acted thus? Have you any means of liveli-
hood?” “Yes, venerable.” “How great is your wealth?” “A hun-
dred gold pieces, venerable.” “Very well; just fetch a few pot-
sherds hither; we will count them and find out whether or not
you have sufficient means of livelihood.” The discontented
monk brought the potsherds. Then the Buddha said to him,
“Now then, set aside fifty for food and drink, twenty-four for
two bullocks, and an equal number for seed, for a two-bullock-
plow, for a spade, and for a razor adze.” The result of the count
proved that the hundred gold pieces would be insufficient.
Then said the Buddha to him, “Monk, the pieces of money

which you possess are but few in number. How can you hope
to satisfy your desire with so few as these? In times past lived
men who exercised sway as universal monarchs, men who by a
mere waving of the arms were able to cause a rain of jewels to
fall, covering the ground for twelve leagues waist-deep with
jewels; these men ruled as kings until thirty-six sakkas had
died; and, although exercising sovereignty over the deities for
so long, died, without having fulfilled their desires.”
kahàpaõa vassēna kàmēsu titti na vijjati paõóitō

kàmà appassàdà dukhà iti vi¤¤àya
611
kahàpaõa vassēna: even by a shower of golden coins;
kàmēsu: desire of sensualities; titti: satiation; na vijjati: is
not seen; paõóitō: a wise person; kàmà: sensual pleasures;
appassàdà: (considers) as unsatisfied; dukhà: (and) pain-
ful); iti: this way; vi¤¤àya: having understood
Insatiable are sensual desires. Sensual desire will not be satis-
fied even with a shower of gold. The wise know that sensual
pleasures bring but little satisfaction and much pain.

sō dibbēsu kàmēsu api ratim nàdhigacchati sammàsam-
buddhasàvakō taõhakkhayaratō hōti
sō: he; dibbēsu: (even in) heavenly; kàmēsu api: pleasures;

ratim: indulgence; nàdhigacchati: will not approach; sam-
màsambuddhasàvakō: that disciple of the Enlightened
One; taõhakkhayaratō: mind fixed only on ending of
desire; hōti: is he
The disciple of the Buddha does not even go after heavenly
pleasures. The disciple of the Buddha has his mind fixed only
on the process of ending cravings.
Commentary
sammà sambuddha sàvakà: the disciples of the Buddha. The long line
of monk disciples of the Buddha started with the promulgation of the
First Sermon of the Buddha – Dhammacakka Pavattana Sutta. This
was addressed to the five ascetics. Eventually all the five of them at-
tained arahatship – the highest stage of spiritual attainment. The five
learned monks who thus attained arahatship and became the Buddha’s
first disciples were the bràhmins Koõda¤¤a, Bhaddiya, Vappa,
Mahànàma, and Assaji.
612
Koõda¤¤a was the youngest and the cleverest of the eight bràhmins
who were summoned by King Suddhōdana to name the infant prince.
The other four were the sons of those older bràhmins. All these five re-
tired to the forest as ascetics in anticipation of the Bōdhisatta while he
was endeavouring to attain Buddhahood. When he gave up his useless
penances and severe austerities and began to nourish the body spar-
ingly to regain his lost strength, these favourite followers, disappointed
at his change of method, deserted him and went to Isipatana. Soon after
their departure the Bōdhisatta attained Buddhahood. The venerable
Koõda¤¤a became the first arahat and the most senior member of the
Sangha. It was Assaji, one of the five, who converted the great
Sàriputta, the chief disciple of the Buddha. From then on the number of
the brotherhood increased.
In Vàrànasi, there was a millionaire’s son, named Yasa, who led a lux-
urious life. One morning he rose early and, to his utter disgust, saw his
female attendants and musicians asleep in a repulsive posture. The
sight was so disgusting that the palace presented the gloomy appear-
ance of a charnel house. Realizing the vanities of worldly life, he stole
away from home, saying, “Distressed am I, oppressed am I”, and went
in the direction of Isipatana where the Buddha was temporarily resid-
ing after the five monks attained arahatship. At that particular time the
Buddha, as usual, was pacing up and down in an open space. Seeing
him coming from afar, the Buddha came out of His ambulatory and sat
on a prepared seat. Not far from Him stood Yasa, crying, “O’ dis-
tressed am I! Oppressed am I!” Thereupon the Buddha said, “Here
there is no distress, O’ Yasa! Here there is no oppression. O’ Yasa!
Come hither, Yasa! Take a seat. I shall expound the Dhamma to you.”
The distressed Yasa was pleased to hear the encouraging words of the
Buddha. Removing his golden sandals, he approached the Buddha, re-
spectfully saluted Him and sat on one side. The Buddha expounded the
doctrine to him, and he attained the first stage of sainthood (sōtàpatti).
At first the Buddha spoke to him on generosity (dàna), morality (sãla),
celestial states (sagga), the evils of sensual pleasures (kàmàdãnava),
the blessings of renunciation (nekkhammànisaüsa). When He found
that his mind was pliable and was ready to appreciate the deeper teach-
ing He taught the Four Noble Truths.
613
Yasa’s mother was the first to notice the absence of her son and she re-
ported this to her husband. The man immediately dispatched horsemen
in four directions and he himself went towards Isipatana, following the
imprint of the golden slippers. The Buddha saw him coming from afar
and, by His psychic powers, willed that he should not be able to see his
son. When he approached the Buddha and respectfully inquired
whether He had seen his son Yasa, the Buddha answered, “Well, then,
sit down here please. You will be able to see your son”. Pleased with
the happy news, he sat down. The Buddha delivered a discourse to
him, and he was so delighted that he exclaimed, “Excellent, O’ Lord,
excellent! It is as if a man were to set upright that which was over-
turned, or were to hold a lamp amidst the darkness, so that those who
have eyes may see!” Even so has the doctrine been expounded in vari-
ous ways by the Buddha. “I take refuge in the Buddha, the Doctrine
and the Sangha. May Buddha receive me as a follower, who has taken
refuge from this very day to life’s end!” He was the first lay follower to
seek refuge with the three-fold formula. On hearing the discourse de-
livered to his father, Yasa attained arahatship. Thereupon the Buddha
withdrew His will-power so that Yasa’s father would be able to see his
son. He beheld his son and invited the Buddha and His disciples for
alms on the following day. The Buddha expressed His acceptance of
the invitation by His silence. After the departure of the millionaire
Yasa begged the Buddha to grant him the Lesser and the Higher Ordi-
nation. “Come, O’ Monks! Well taught is the Doctrine. Lead the reli-
gious life to make a complete end of suffering.” With these words the
Buddha conferred on him the Higher Ordination. With the Venerable
Yasa, the number of arahats increased to six.
As invited, the Buddha visited the millionaire’s house with His six dis-
ciples. Venerable Yasa’s mother and his former wife heard the doctrine
expounded by the Buddha and, having attained the first stage of Saint-
hood, became His first two lay female followers. Venerable Yasa had
four distinguished friends named Vimala, Subhàhu, Puõõaji and Ga-
vampati. When they heard that their noble friend shaved his hair and
with a yellow robe, entered the homeless life, they approached Venera-
ble Yasa and expressed their desire to follow. Venerable Yasa intro-
duced them to the Buddha, and, on hearing the Dhamma, they also at-
tained arahatship.
614
Fifty more worthy friends of Venerable Yasa, who belonged to leading
families of various districts, also receiving instructions from the
Buddha, attained arahatship and entered the Sangha. Hardly two
months had elapsed since His Enlightenment when the number of ara-
hats gradually rose to sixty. All of them came from distinguished fami-
lies and were worthy sons of worthy fathers. The Buddha, who long
before succeeded in enlightening sixty disciples, decided to send them
as messengers of Truth to teach His new Dhamma to all without any
distinction. Before dispatching them in various directions He exhorted
them as follows:
“Freed am I, O’ Monks, from all bonds, whether divine or human.
“You, too, O’ Monks, are freed from all bonds, whether divine or hu-
man.
“Go forth, O’ Monks, for the good of the many, for the happiness of
the many, out of compassion for the world, for the good, benefit, and
happiness of gods and men. Let not two go by one way:
Preach, O’ Monks, the Dhamma, excellent in the beginning, excellent
in the middle, excellent in the end, both in the spirit and in the letter.
Proclaim the holy life, altogether perfect and pure.”
615
Fear Stricken Masses
Those Refuges Do Not Offer Help
Seeing Four Noble Truths The Noble Path
The Refuge That Ends All Sufferings
14 (6) The Story of Aggidatta (Verses 188 – 192)

these verses, with reference to Aggidatta, a bràhmin.
It appears that Aggidatta was the house-priest of Mahà Kōsala.
When Mahà Kōsala died, his son King Pasēnadi Kōsala, out of
respect for Aggidatta since he had been his father’s house-
priest, reappointed him to the same post. Whenever Aggidatta
came to wait upon the king, the king would go forth to meet
him and would provide him with a seat of equal dignity with
himself and say to him, “Teacher, pray sit here.” After a time,
however, Aggidatta thought to himself, “This king pays me
very great deference, but it is impossible to remain in the good
graces of kings for good and all. Life in a king’s household is
very pleasant for one who is of equal age with the king. But I
am an old man and therefore had best become a monk.” Ac-
cordingly Aggidatta asked permission of the king to become a
monk, caused a drum to be beaten throughout the city, spent all
of his wealth by way of alms in the course of a week, and re-
tired from the world, becoming a monk of an heretical order. A
great number of men followed to become monks.
Aggidatta with his monks took up his residence on the frontier
of the country of the Angas and Magadhas and the country of
the Kurås. Having so done, he addressed his monks as follows,
“Friends, in case any one of you should be troubled with un-
lawful thoughts, whether lustful, malevolent, or cruel, let each
616
one of you so troubled fill a jar with sand from the river and
empty the same in this place.” “Very well,” said the monks,
promising to do so. So, whenever they were troubled by unlaw-
ful thoughts, whether lustful, malevolent, or cruel, they did as
he had commanded them to do. In the course of time there
arose a great heap of sand, and Ahicchatta, king of the nàgas
(dragons), took possession of it. The dwellers in Anga and
Magadha and the dwellers in the kingdom of the Kurus, month
by month, brought rich offerings in honour of those monks.
Now Aggidatta admonished them as follows, “So surely as you
seek refuge in a mountain, so surely as you seek refuge in a
forest, so surely as you seek refuge in a grove, so surely as you
seek refuge in a tree, even so surely will you obtain release
from all suffering.” With this admonition did Aggidatta ad-
monish his disciples.
At this time the future Buddha, after going forth on the great
retirement, and after attaining complete enlightenment, took up
his residence at Jētavana Monastery near Sàvatthi. Surveying
the world at dawn he perceived that the bràhmin Aggidatta, to-
gether with his disciples, had entered the net of his knowledge.
So he considered within himself, “Do all these living beings pos-
sess the faculties requisite for arahatship?” Perceiving that they
possessed the requisite faculties, he said in the evening to Ven-
erable Moggallàna, “Moggallàna, do you observe that the bràh-
min Aggidatta is urging upon the multitude a course of action
other than the right one? Go and admonish them.” “Venerable,
these monks are very numerous, and if I go alone, I fear that
they will prove to be intractable; but if you also go, they will be
tractable.” “Moggallàna, I will also go, but you go ahead.”
As the Venerable proceeded, he thought to himself, “These
monks are both powerful and numerous. If I say a word to
617
them when they are all gathered together, they will all rise
against me in troops.” Therefore by his own supernatural
power he caused great drops of rain to fall. When those great
drops of rain fell, the monks arose, one after another, and each
entered his own bower of leaves and grass. The Venerable
went and stood at the door of Aggidatta’s leafy hut and called
out, “Aggidatta!” When Agidatta heard the sound of the Ven-
erable’s voice, he thought to himself, “There is no one in this
world who is able to address me by name; who can it be that
thus addresses me by name?” And in the stubbornness of pride,
he replied, “Who is that?” “It is I, bràhmin.” “What have you
to say?” “Show me a place here where I can spend this one
night.” “There is no place for you to stay here; here is but a sin-
gle hut of leaves and grass for a single monk.” “Aggidatta, men
go to the abode of men, cattle to the abode of cattle, and monks
to the abode of monks; do not so; give me a lodging.” “Are you
a monk?” “Yes, I am a monk.” “If you are a monk, where is
your alms vessel? What monastic utensils have you?” “I have
utensils, but since it is inconvenient to carry them about from
place to place, I procure them within and then go my way.” “So
you intend to procure them within and then go your way!” said
Aggidatta angrily to the Venerable. The Venerable said to him,
“Go away, Aggidatta, do not be angry; show me a place where
I can spend the night.” “There is no lodging here.” “Well, who
is it that lives on that pile of sand?” “A certain nàga-king.”
“Give the pile of sand to me.” “I cannot give you the pile of
sand; that would be a grievous affront to him.” “Never mind,
give it to me.” “Very well; you alone seem to know.”
The Venerable started towards the pile of sand. When the

nàga-king saw him approaching, he thought to himself. “Yon-
der monk approaches hither. Doubtless he does not know that I
618
am here. I will spit fire at him and kill him.” The Venerable
thought to himself, “This nàga-king doubtless thinks, ‘I alone
am able to spit smoke; others are not able to do this.’” So the
Venerable spat fire himself. Puffs of smoke arose from the
bodies of both and ascended to the World of Brahma. The
puffs of smoke gave the Venerable no trouble at all, but trou-
bled the nàga-king sorely. The nàga-king, unable to stand the
blasts of smoke, burst into flames. The Venerable applied him-
self to meditation on the element of fire and entered into a state
of trance. Thereupon he burst into flames which ascended to
the World of Brahma. His whole body looked as if it had been
set on fire with torches. The company of sages looked on and
thought to themselves, “The nàga-king is burning the monk;
the good monk has indeed lost his life by not listening to our
words.” When the Venerable had over-mastered the nàga-king
and made him quit his misdoing, he seated himself on the pile
of sand. Thereupon the nàga-king surrounded the pile of sand
with good things to eat, and creating a hood as large as the inte-
rior of a peak-house, held it over the Venerable’s head.
Early in the morning the company of sages thought to them-

selves, “We will find out whether the monk is dead or not.” So
they went to where the Venerable was, and when they saw him
sitting on the pile of sand, they did reverence to him and praised
him and said, “Monk, you must have been greatly plagued by
the nàga-king.” “Do you not see him standing there with his
hood raised over my head?” Then said the sages, “What a won-
derful thing the monk did in conquering so powerful a nàga-
king!” And they stood in a circle about the Venerable.
At that moment, the Buddha drew near. The Venerable, seeing

the Buddha, arose and saluted him. Said the sages to the Vener-
619
able, “Is this man greater than you?” The Venerable replied,
“This is the Buddha; I am only his disciple.” The Buddha
seated himself on the summit of the pile of sand. The company
of sages said to each other, “If such is the supernatural power
of a mere disciple, what must the supernatural power of this
man like?” And, extending their clasped hands in an attitude of
reverent salutation, they bestowed praise on the Buddha. The
Buddha said to Aggidatta, “Aggidatta, in giving admonition to
your disciples and supporters, how do you admonish them?”
Aggidatta replied, “I admonish them thus, ‘Seek refuge in this
mountain, seek refuge in this forest, or grove, or tree. For he
who seeks refuge in these obtains release from all suffering.’”
The Buddha said, “No indeed, Aggidatta, he who seeks refuge
in these does not obtain release from suffering. But he who
seeks refuge in the Buddha, the Dhamma, and the Sangha, he
obtains release from the round of suffering.”
At the conclusion of the lesson all those sages attained arahat-
ship, together with the superhuman faculties. Thereupon they
saluted the Buddha and asked to be admitted to the Sangha.
The Buddha stretched out his hand from under his robe and
said, “Come, monks! Lead the religious life.” That very instant
they were furnished with the eight requisites and became as it
were monks of a hundred years.
Now this was the day when all the dwellers in Anga and in
Magadha and in the country of the Kurus were accustomed to
come with rich offerings. When, therefore, they approached
with their offerings, and saw that all those sages had become
monks, they thought to themselves, “Is our bràhmin Aggidatta
great, or is the monk Gōtama great?” And because the Buddha
had but just arrived, they concluded, “Aggidatta alone is
great.” The Buddha surveyed their thoughts and said, “Aggi-
620
datta, destroy the doubt that exists in the minds of your disci-
ples.” Aggidatta replied, “That is the very thing I desire to do.”
So by superhuman power he rose seven times in the air, and
descending to the ground, he saluted the Buddha and said,
“Venerable, you are my Teacher and I am your disciple.” Thus
did Aggidatta speak, declaring himself the disciple of the
Buddha.

bhayatajjità manussà pabbatàni vanàni àràma
rukkha cētyàni ca vē bahuü saraõaü yanti
bhayatajjità: trembling in fear; manussà: human beings;

pabbatàni: rocks; vanàni: forests; àràma: parks; rukkha:
trees; cētyàni ca: and shrines; vē: decidedly; bahuü
saraõaü: many refuges; yanti: go to
Human beings who tremble in fear seek refuge in mountains,
forests, parks, trees, and shrines.

ētaü saraõaü khō na khēmaü ētaü saraõaü na uttamaü
ētaü saraõaü àgamma, sabbadukkhà na pamuccati
ētaü saraõaü khō: this kind of refuge certainly; na khē-

maü: is not secure; ētaü saraõaü: this kind of refuge; na
uttamaü: is not supreme; ētaü saraõaü àgamma: coming
to that refuge; sabbadukkhà: from all sufferings; na
pamuccati: one is not released
These are not secure refuges. They are not the supreme refuge.
One who takes refuge in them is not released from all sufferings.
621
yō ca Buddha¤ca Dhamma¤ca Sangha¤ca saraõaü
gatō cattàri ariyasaccàni sammappa¤¤àya passati
yō ca: if someone; Buddha¤ca: in the Buddha;

Dhamma¤ca: in the Dhamma; Sangha¤ca: and in the
Sangha (Order); saraõaü gatō; takes refuge; cattàri ariya-
saccàni: four extraordinary realities; sammà: well;
pa¤¤àya: with penetrative insight; passati: (he) will see
If a wise person were to take shelter in the Buddha, the
Dhamma and the Sangha, he will observe the four Noble
Truths with high wisdom.

dukkhaü dukkhasamuppàdaü dukkhassa atikkamaü ca
dukkhåpasamagàminaü ariyaü aññhaïgikaü maggaü ca
dukkhaü: suffering; dukkhasamuppàdaü: arisen of suffer-

ing; dukkhassa atikkamaü: ending suffering; ca dukkhå-
pasamagàminaü: and the way to the end of suffering;
ariyaü aññhaïgikaü maggaü: (that is) the eight-fold path
The four extraordinary realities are: suffering; the arising of
suffering; the ending of suffering; the eightfold path leading to
the ending of suffering.

ētaü saraõaü khō khēmaü ētaü saraõaü uttamaü
ētaü saraõaü àgamma, sabbadukkhà pamuccati
ētaü saraõaü khō: indeed this refuge is; khēmaü: secure;

ētaü saraõaü: this refuge; uttamaü: is supreme; ētaü
622
saraõaü àgamma: when you arrive in this refuge; sab-
badukkhà: of all suffering; pamuccati: (you are) set free
This refuge in the Triple Refuge is, of course, totally secure.
This is the supreme refuge. Once you take this refuge you gain
release from all your sufferings.
Commentary
N’ētaü khō saraõaü khēmaü: One’s best refuge is oneself. A Bud-
dhist seeks refuge in the Buddha, the Dhamma and the Saõgha as the
Teacher, the Teaching and the Taught in order to gain his deliverance
from the ills of life. The Buddha is the supreme teacher who shows the
way to deliverance. The Dhamma is the unique way. The Saõgha rep-
resents the Taught who have followed the way and have become living
examples. One formally becomes a Buddhist by intelligently seeking
refuge in this Triple Gem (Tisaraõa). A Buddhist does not seek refuge
in the Buddha with the hope that he will be saved by a personal act of
deliverance. The confidence of a Buddhist in the Buddha is like that of
a sick person in a noted physician, or of a student in his teacher.
yō ca Budhanca Dhamma¤ca Sangha¤ca saraõaü gatō: Those who

take refuge in the Buddha, the Dhamma and the Sangha. Though the
Sangha began its career with only sixty disciples, it expanded into
thousands, and in those early days an adherent sought entry into it by
pronouncing the three-fold formula known as the Three Refuges:
Buddhaü saraõaü gacchàmi

Dhammaü saraõaü gacchàmi
Sanghaü saraõaü gacchàmi
Dutiyampi Buddhaü Saraõaü Gacchàmi
Dutiyampi Dhammaü saraõaü gacchàmi
Dutiyampi Sanghaü saraõaü gacchàmi
Tatiyampi Buddhaü saraõaü gacchàmi
Tatiyampi Dhammaü saraõaü gacchàmi
Tatiyampi Sanghaü saraõaü gacchàmi
623
I go for refuge to the Buddha (the Teacher)
I go for refuge to the Dhamma (the Teaching)
I go for refuge to the Sangha (the Taught)
For the second time I go for refuge to the Buddha
For the second time I go for refuge to the Dhamma
For the second time I go for refuge to the Sangha
For the third time I go for refuge to the Buddha
For the third time I go for refuge to the Dhamma
For the third time I go for refuge to the Sangha
Here the Buddha lays special emphasis on the importance of individual
striving for purification and deliverance from the daily ills of life.
There is no efficacy in praying to others or in depending on others. One
might question why Buddhists should seek refuge in the Buddha,
Dhamma, and the Sangha, when the Buddha had explicitly advised His
followers not to seek refuge in others. In seeking refuge in the Triple
Gem, Buddhists only regard the Buddha as an instructor who merely
shows the path of Deliverance, the Dhamma as the only way or means,
the Sangha as the living examples of the way of life to be lived. Bud-
dhists do not consider that they would gain their deliverance by merely
reciting these words of commitment. One has to begin the practice of it.
cattàri ariyasaccàni: the four extraordinary realities. Sacca is the Pàli
term for reality, which means the reality that the Buddha awakened to,
which is different from the ordinary and, therefore, is extraordinary.
The Buddha enunciates a four-fold reality which provides foundation
for His teaching, which is associated with the so-called existence or be-
ing. Whether the Buddhas arise or not, this reality remains and it is a
Buddha who reveals it to the deluded world. It does not and cannot
change with time, because it is available always. The Buddha was not
indebted to anyone for his realization of it, as He Himself remarked in
his discourse thus: “With regard to things unheard of before, there
arose in me the eye, the knowledge, the gnosis, the insight and the
light.” These words are very significant because they testify to the
originality of His experience.
This reality, in Pàli, is termed ariya saccàni. They are so called because
they were discovered by the Greatest Ariya, that is, one who has tran-
624
scended the ordinary state and becomes extraordinary. The term ariya,
usually translated noble, is here translated extraordinary, as opposed to
the ordinary (puthujjana). We are making a distinction between ordi-
nary or naive reality as seen by the common man on the street and the
extraordinary reality experienced by the Buddha and his disciples.
The first part of the extraordinary reality deals with dukkha which, for
need of a better English equivalent, is rendered suffering. As a feeling
dukkha means pain. What is painful is, in short, the personality which
is an impossible burden that we constantly carry. We are unable to
maintain it because it is unrealistic. Unhappiness results from the at-
tempt to do the impossible.
Average men are only surface-seers. An ariya sees things as they truly
are. To an ariya life is suffering and he finds no real happiness in this
world which deceives with illusory pleasures. Material happiness is
merely the gratification of some desire.
All are subject to birth (jàti) and, consequently, to decay (jarà), disease
(vyàdhi) and finally to death (maraõa). No one is exempt from these
four phases of life. Life is not a static entity. It is a dynamic process of
change. Self is a static concept that we try to maintain in a dynamic re-
ality. This wish, when unfulfilled, is suffering. While trying to main-
tain this self one meets unfavourables or one is separated from things
or persons. At times, what one least expects or what one least desires,
is thrust on oneself. Such unexpected, unpleasant circumstances be-
come so intolerable and painful that weak people sometimes commit
suicide as if such an act would solve the problem.
The cause of this suffering is an emotional urge to ‘personalise’ what is ex-
perienced. The personality comes into being through this personalization.
There are three kinds of urges. The first is the urge to enjoy sensual
pleasures (kàmataõhà). The second is the urge to exist or be (bha-
vataõhà). The third is the urge to stop existing (vibhavataõhà). Ac-
cording to the commentaries, the last two urges are connected with the
belief in eternalism (sassatadiññhi) and the belief in annihilationism
(ucchēdadiññhi). Bhavataõhà may also be interpreted as attachment to
realms of form and vibhavataõhà, as attachment to formless realms
since råparàga and aråparàga are treated as two fetters (samyōjanas).
625
This urge is a powerful emotional force latent in all, and is the chief
cause of the ills of life. It is this urge which, in gross or subtle form,
leads to repeated births in saüsàra and which makes one hold on to all
forms of life and personality.
The grossest forms of this urge for pleasure are attenuated on attaining
sakadàgàmi, the second stage of sainthood, and it is completely eradi-
cated on attaining anàgàmi, the third stage of sainthood. The subtle
forms of the urge for existence and non-existence are eradicated on at-
taining arahatship.
The third aspect of the extraordinary reality is the complete cessation
of suffering which is Nibbàna, the ultimate goal of Buddhists. It can be
achieved in this life itself by the total eradication of all urges. This Nib-
bàna is to be realized (sacchikàtabba) by renouncing all attachment to
the external world. This is the depersonalization of the aggregate of
personalized phenomena (pancupàdànakkhanda) which comprise the
personality or self.
This third extraordinary reality has to be realized by developing
(bhàvētabba) the extraordinary eight-fold path (ariyaññhaõgika
magga). This unique path is the only straight way to Nibbàna. This is
the fourth extraordinary reality.
ariya¤chaññhangikaü maggaü: the extraordinary eight-fold path.
This unique way avoids the two extremes: self-mortification that weak-
ens one’s body and self-indulgence that retards one’s mind. It consists
of the following eight factors:
1) Harmonious perspective (Sammà Diññhi
2) Harmonious feeling (Sammà Saükappa)
3) Harmonious speech (Sammà Vàcà)
4) Harmonious action (Sammà Kammanta)
5) Harmonious living (Sammà Ajãva)
6) Harmonious practice (Sammà Vàyàma)
7) Harmonious introspection (Sammà Sati)
8) Harmonious equilibrium (Sammà Samàdhi)
1. Harmonious perspective is explained as the knowledge of the four
extraordinary realities. In other words, it is the understanding of one-
626
self as one really is, because, as the Rōhitassa Sutta states, these truths
are concerned with the one-fathom long body of man. The keynote of
Buddhism is this harmonious perspective which removes all conflicts
within and without.
2. Clear vision leads to clear feeling. The second factor of the path is,
therefore, Sammà Saükappa. The English renderings – right resolu-
tions, right aspirations – do not convey the actual meaning of the Pàli
term. Right feelings may be suggested as the nearest English equivalent.
It is the emotional state or feelings that either defiles or purifies a per-
son. Feelings mould a person’s nature and control destiny. Evil feel-
ings tend to debase one just as good feelings tend to elevate a person.
Sometimes a single feeling can either destroy or save.
Sammà Saükappa serves the double purpose of eliminating bad feel-
ings and thoughts and developing good feelings. Right feelings, in this
particular context, are three-fold. They consist of.
(i) Nekkhamma – desire for renunciation of worldly pleasures, which is
opposed to attachment, selfishness, and self-possessiveness;
(ii) Avyàpàda – feelings of loving-kindness, goodwill, or benevolence,
which are opposed to hatred, ill-will, or aversion, and
(iii) Avihiüsà – feelings of harmlessness or compassion, which are op-
posed to cruelty and callousness.
These evil and good feelings are latent in all. As long as we are ordi-
nary people, bad feelings rise to the surface at unexpected moments in
great strength. When they are totally eradicated on attaining arahatship,
one’s stream of consciousness becomes pure.
Harmonious feelings automatically lead to harmonious speech and ac-
tion, which results in a harmonious life.
These good feelings, however, have to be maintained only by constant
practice in preventing and eliminating evil thoughts and the cultivation
and maintenance of good thoughts. This leads to constant introspective
awareness of the experience within. This results in the attainment of
mental equilibrium. This undisturbed mind is aware of reality. This
awareness maintains the peace that cannot be disturbed.
Rare Indeed Is Buddha’s Arising
14 (7) The Story of the Question Raised by Venerable ânanda
(Verse 193)

verse, with reference to the question raised by Venerable
ânanda.
One day, Venerable ânanda pondered thus: “Our Teacher has
told us that thoroughbreds of elephants are born only among
Chaddanta and Upōsatha breeds, that thoroughbreds of horses
are born only among the Sindh breed, that thoroughbreds of
cattle are born only among the Usabha breed. Thus, he had
talked to us only about the thoroughbreds of elephants, horses
and cattle, but not of the noblest of men (purisàjannō).”
After reflecting thus, Venerable ânanda went to the Buddha,
and put to him the question of the nobles of men. To him, the
Buddha replied,” ânanda, the noblest of men is not born every-
where, he is born among Khattiyamahàsàla and Brahman-
amahàsàla, the wealthy clans of Khattiya and Brahmana.”

purisàja¤¤ō dullabhō, sō sabbattha na jàyati sō
dhãrō yattha jàyati taü kulaü sukhaü ēdhati
purisàja¤¤ō: a noble being among men (a Buddha); dul-

labhō: is rare; sō: that kind of rare being; sabbattha: in all
places; na jàyati: is not born; sō dhãrō: that noble and wise
person; yattha: if in some place; jàyati: if born; taü kulaü:
that family; sukhaü ēdhati: to happiness comes
628
The Buddha is rare indeed. Such a rare person is not born eve-
rywhere. If such a noble and wise person were born in a clan,
that clan will reap happiness.
Commentary
sabbattha na jàyati: not born everywhere. The reference is to the birth
of the Buddha. The Buddha is not born just anywhere. The would-be-
sage was in heaven when he was invited by the deities and brahmas to
be born on Earth as the Buddha. But the Buddha, before assenting to
their wish, made what is called the five great observations (pa¤ca
mahà-vilōkana). He observed, namely, the time, the continent, the
country, the family, and the mother and her span of life. In the first of
these observations, he asked himself whether it was the right time or
not. “It is not the right time when the length of men’s lives is more than
a hundred thousand years. And why is it not the right time? For then
the birth, ageing and dying of beings are not manifest, and there is no
teaching of the Dhamma of Buddhas that is freed from the three char-
acteristic marks, so that when they (Buddhàs) are talking to these (peo-
ple) about impermanence, anguish and no-self, they say, ‘Whatever is
this they are talking about?’ and think it should neither be listened to
nor believed. Consequently there is no penetration. This being so, it is
a dispensation not leading out. Therefore, this is not the right time.”
“Also, it is not the right time when men’s lives are less than a hundred
years. And why is it not the right time? Then beings are abounding in
defilements; and an exhortation given to those who are abounding in
defilements makes no impression, but, like a mark drawn with a stick
on the surface of the water, it immediately disappears. This, therefore,
also is not the right time.”
But when the length of men’s lives is between a hundred years and a
hundred thousand years, then it is the right time. Now at that time
men’s lives were a hundred years; accordingly, the Buddha observed
that it was the right time for his birth.
Next, he made the observation concerning the continent. Looking over

the four continents with the surrounding islands, he reflected, “In three
629
of the continents the Buddhas are never born; only in Jambudãpa are
they born.” Thus, he decided on the continent. Next, he made the ob-
servation concerning the place. “The continent of Jambudãpa is large,”
thought he, “being ten thousand leagues around. In which of its coun-
tries are the Buddhas born?” And, observing the region, he decided on
the middle country in the city of Kapilavatthu.
Then he made the observation concerning the family. “The Buddhas,”

thought he, “are never born either in a vessa (merchant) family or in
suddha (labourer) family. But they are born either in a khattiya (noble)
family or in a bràhmin (priest) family whichever is then of the higher
repute in the world. At the present time the khattiya (noble) family is of
the higher repute in the world. I will be born therein. The king named
Suddhōdana will be my father.” Thus, he decided on the family.
Then he made the observation concerning the mother. “The mother of

a Buddha,” thought he, “is never a wanton, nor a drunkard, but is one
who had fulfilled perfections through a hundred thousand cycles, and
has kept the five precepts unbroken from the day of her birth. Now this
queen named Mahàmàyà is such a one. She shall be my mother. But,
what shall be her span of life?” And he perceived that it was to be ten
months and seven days.
Having thus made the five great observations, he kindly promised the
dēvas what they requested, saying, “Venerables, you are right. The
time has come for my Buddhahood.” Then, surrounded by the dēvas of
the Tusita heaven, and dismissing all the other dēvas, he entered the
Nandana Grove of the Tusita heaven, for in each of the heavens there is
a Nandana Grove. And here, the dēvatàs said, “Attain in your next ex-
istence your high destiny,” and kept reminding him that he had already
paved the way to it by his accumulated merit. Now it was while he was
thus dwelling, surrounded by these deities, and continually reminded
of his accumulated merit, that he died, and was conceived in the womb
of queen Mahàmàyà. This event took place in the month of Esala (July,
August), on the day of full-moon, early in the morning under the aster-
ism (nēkata) of Uttarasàlha.
630
Four Factors Of Happiness

verse, with reference to many monks.
Once, many monks were discussing the question “What consti-

tutes happiness?” These monks realized that happiness meant
different things to different people. Thus, they said, “To some
people to have the riches and glory like that of a king is happi-
ness, to some people sensual pleasure is happiness, but to oth-
ers to have good rice cooked with meat is happiness.” While
they were talking, the Buddha came in. After learning the sub-
ject of their talk, the Buddha said, “The pleasures that you have
mentioned do not get you out of the round of rebirths. In this
world, these constitute happiness: the arising of a Buddha, the
opportunity to hear the Teaching of the Sublime Truth, and the
harmony among monks.” At the end of the discourse, those
monks attained arahatship.

Buddhànaü uppàdō sukhō, saddhammadēsanà sukhà,
saõghassa sàmaggi sukhà, samaggànaü tapō sukhō
Buddhànaü: of the Buddha; uppàdō: arising; sukhō: (is)
joyful; saddhammadēsanà: the proclamation of the
Dhamma; sukhà: is joyful; saõghassa: of the brotherhood;
sàmaggi: concord (unity); sukhà: (is) joyful; samaggànaü:
of those in concord; tapō: religious practice; sukhō: (is)
joyful
631
The arising of the Buddhas is joyful. The proclamation of the
Dhamma is joyful. The concord of the Sangha is joyful. Joyful
indeed is spiritual practice in harmony.
Commentary
Buddhànaü uppàdō sukhō: the arising of the Buddha is a blissful

event. In the traditional lore regarding the birth of Prince Siddhattha,
who was later to become Buddha, there is an indication of the happi-
ness he would bring to the world later as the Buddha. Now other mor-
tals on issuing from the maternal womb are disagreeable; but not so the
Bōdhisatta. He issued from his mother’s womb like a preacher de-
scending from his pulpit, or a man coming down stairs, stretching out
both hands and feet without any impurities like a jewel thrown upon a
vesture of Vàrànasi cloth.
There are further details about this blissful event.
Before the child touches the ground, he is received by four deities, and
is presented to the mother, saying, “Be rejoiced, O’ Queen, you have
given birth to a great being.”
Four great kings received the child from the deities into a soft leopard
skin, and from them the child was received by the retinue of the Queen
into a silken robe. The child set his feet on earth, and faced the Easterly
direction. A white canopy was raised over him.
Innumerable universes appeared like one compound. Gods and men

made offerings with flowers and incense, etc., and said, “O Great Be-
ing, there is none to equal you here; whence any superior.” Looking on
all sides the Buddha saw no equal of his, and took seven steps in the
Northern direction. As the seventh step was taken, the Buddha de-
clared, “I am the chief of the world. This is my last birth. There will be
no more births for me.” For, this is the birth of the Buddha, the unique
and marvellous being, who is born in the world out of compassion for
the world, for the good, the benefit and the happiness of gods and men.
632
As the Buddha was born, a limitless super radiance surpassing that of
the gods traversed through the entire universe. Myriads of gods in the
heaven of Tàvatiüsa immensely rejoiced to hear of the birth of the fu-
ture Buddha and engaged in much revelry and sport.
At the time of the birth of the Buddha, there were also born Bhad-
dhakaccànà (Yasōdharà), the Ministers Channa and Kàludàyi, and
Kanthaka, the horse. The Bōdhi-tree and the four great treasures, too,
arose at this time.
Saïghassa sàmaggi: Sangha is the oldest, democratically constituted,
historic celibate Order, founded by the Buddha. Strictly speaking, the
Sangha denotes those noble disciples who have realized the four Paths
and four Fruits. The ordinary bhikkhus of the present day are merely
their representatives.
633
Worship Those Who Deserve Adoration
Worship Brings Limitless Merit
14 (9) The Story of the Golden Ståpa of Kassapa Buddha
(Verses 195 & 196)
While travelling from Sàvatthi to Vàrànasi, the Buddha spoke

these verses, with reference to a bràhmin and the Golden Ståpa
of Kassapa.
One day Buddha departed from Sàvatthi, accompanied by a

large company of monks and set out for Vàrànasi. On his way
thither he came to a certain shrine near the village Tōdeyya.
There the Buddha sat down, sent forth ânanda and bade him to
summon a bràhmin who was tilling the soil nearby. When the
bràhmin came, he omitted to pay reverence to the Buddha, but
paid reverence only to the shrine. Having so done, he stood
there before the Buddha. The Buddha said, “How do you re-
gard this place, bràhmin?” The bràhmin replied, “This shrine
has come down to us through generations, and that is why I
reverence it, Venerable Gōtama.” Thereupon the Buddha
praised him, saying, “In reverencing this place you have done
well, bràhmin.”
When the monks heard this, they entertained misgivings and

said, “For what reason did you bestow this praise?” So in order
to dispel their doubts, the Buddha recited the Ghatãkàra Sut-
tanta in the Majjhima Nikàya. Then by the superhuman power,
He created in the air a mountain of gold double the golden
shrine of the Buddha Kassapa, a league in height. Then, point-
ing to the numerous company of His disciples, He said, “Bràh-
min, it is even more fitting to render honour to men who are so
deserving of honour as these.” Then, in the words of the Sutta
634
of the Great Decease, He declared that the Buddhas and others,
four in number, are worthy of shrines. Then He described in
detail the three kinds of shrines: the shrine for bodily relics, the
shrine for commemorative relics, and the shrine for articles
used or enjoyed. At the conclusion of the lesson the bràhmin
attained the fruit of conversion.

papa¤ca samatikkantē tiõõa sōkapariddavē
påjàrahē Buddhē yadi và sàvakē påjayatō
papa¤ca samatikkantē: those who have gone beyond ordi-

nary apperception; tiõõa sōkapariddavē: who have crossed
over grief and lamentation; påjàrahē: who deserve to be
worshipped; Buddhē: (namely) the Buddha; yadi và: and
also: sàvakē: the disciples of the Buddha; påjayatō: if
someone were to worship them
Those who have gone beyond apperception (the normal way of
perceiving the world), who have crossed over grief and lamen-
tation. They deserve to be worshipped; namely, the Buddhas
and their disciples.

nibbutē akutōbhayē tàdisē tē påjayatō pu¤¤aü
imaü mattaü iti saïkhàtuü kēna ci api na sakkà
nibbutē: who have reached imperturbability; akutōbhayē:

who does to tremble or fear; tàdisē: that kind of being; tē
påjayatō: one who reveres; pu¤¤aü: merit; imaü mattaü
iti: as this much or so much; saïkhàtuü: to quantify; na
sakkà: not able; kēnaci: by anyone
635
One who worships those who have attained imperturbability
and do not tremble or fear, earns much merit. The merit earned
by such a person cannot be measured by anyone.
Commentary
påjàrahō påjayatō, Buddhē yadiva sàvakē: worship those who de-

served to be worshipped, the Buddhas and their disciples. Why is the
Buddha to be worshipped? His attainment of Enlightenment and his
mission will elucidate it. The Buddha lived in Jambudãpa over 2,500
years ago, and was known as Siddhattha (in Sanskrit Siddhàrtha, the
one whose purpose has been achieved). Gōtama (in Sanskrit Gautama)
was his family name. His father, Suddhōdana, ruled over the land of
the Sàkyas at Kapilavatthu on the Nepalese frontier. Mahàmàyà, prin-
cess of the Kōliyas, was Suddhōdana’s queen. On the full-moon day of
May – vasanta-tide, when in Jambudãpa the trees were laden with leaf,
flower, and fruit – and man, bird and beast were in joyous mood,
Queen Mahàmàyà was travelling in state from Kapilavatthu to Dē-
vadaha, her parental home, according to the custom of the times, to
give birth to her child. But that was not to be, for halfway between the
two cities, in the Lumbini Grove, under the shade of a flowering Sal
tree, she brought forth a son.
Queen Mahàmàyà, the mother, passed away on the seventh day after
the birth of her child, and the baby was nursed by his mother’s sister,
Pajàpati Gōtami. The child was nurtured till manhood, in refinement,
amidst an abundance of luxury. The father did not fail to give his son
the education that a prince ought to receive. He became skilled in many
a branch of knowledge, and in the arts of war and he easily excelled all
others. Nevertheless, from his childhood, the prince was given to seri-
ous contemplation. When the prince grew up the father’s fervent wish
was that his son should marry, bring up a family and be his worthy suc-
cessor; but he feared that the prince would one day give up home for
the homeless life of an ascetic.
636
According to the custom of the time, at the early age of sixteen, the
prince was married to his cousin Yasōdharà, the only daughter of King
Suppabuddha and Queen Pamità of the Kōliyas. The princess was of
the same age as the prince. Lacking nothing of the material joys of life,
he lived without knowing of sorrow. Yet all the efforts of the father to
hold his son a prisoner to the senses and make him worldly-minded
were of no avail. King Suddhōdana’s endeavours to keep life’s miser-
ies from his son’s inquiring eyes only heightened Prince Siddhattha’s
curiosity and his resolute search for Truth and Enlightenment.
With the advance of age and maturity, the prince began to glimpse the
problems of the world. As it was said, he saw four visions: the first was
a man weakened with age, utterly helpless; the second was the sight of
a man who was mere skin and bones, supremely unhappy and forlorn,
smitten with some disease; the third was the sight of a band of lament-
ing kinsmen bearing on their shoulders the corpse of one beloved, for
cremation. These woeful signs deeply moved him. The fourth vision,
however, made a lasting impression. He saw a recluse, calm and se-
rene, aloof and independent, and learnt that he was one who had aban-
doned his home to live a life of purity, to seek Truth and solve the rid-
dle of life. Thoughts of renunciation flashed through the prince’s mind
and in deep contemplation he turned homeward. The heart-throb of an
agonized and ailing humanity found a responsive echo in his own
heart. The more he came in contact with the world outside his palace
walls, the more convinced he became that the world was lacking in true
happiness.
In the silence of that moonlit night (it was the full-moon of July) such
thoughts as these arose in him: “Youth, the prince of life, ends in old
age and man’s senses fail him when they are most needed. The healthy
and hearty lose their vigour when disease suddenly creeps in. Finally,
death comes, sudden perhaps and unexpected, and puts an end to this
brief span of life. Surely, there must be an escape from this unsatisfac-
toriness, from ageing and death.” Thus the great intoxication of youth,
of health, and of life left him. Having seen the vanity and the danger of
the three intoxications, he was overcome by a powerful urge to seek
and win the Deathless, to strive for deliverance from old age, illness
637
and misery to seek it for himself and for all beings that suffer. It was
his deep compassion that led him to the quest ending in Enlightenment,
in Buddhahood. It was compassion that now moved his heart towards
the renunciation and opened for him the doors of the supreme cage of
his home life. It was compassion that made his determination unshaka-
ble even by the last parting glance at his beloved wife, asleep with their
baby in her arms. Now at the age of twenty-nine, in the flower of
youthful manhood, on the day his beautiful Yasōdharà gave birth to his
only son, Ràhula, who made the parting more sorrowful, he tore him-
self away. The prince, with a superhuman effort of will, renounced
wife, child, father and the crown that held the promise of power and
glory. In the guise of an indigent ascetic, he retreated into forest soli-
tude, to seek the eternal verities of life, in quest of the supreme security
from bondage – Nibbàna. Dedicating himself to the noble task of dis-
covering a remedy for life’s universal ill, he sought guidance from two
famous sages, Alàra Kàlàma and Uddaka Ràmaputta, hoping that they,
being masters of meditation, would show him the way to deliverance.
He practiced mental stillness and reached the highest meditative attain-
ments possible thereby, but was not satisfied with anything short of en-
lightenment. Their range of knowledge, mystical experience, however,
was insufficient to grant him what he earnestly sought. He, therefore,
left them in search of the unknown truth. In his wanderings he finally
reached Uruvēla, by the river Nēra¤jarà at Gayà. He was attracted by
its quiet and dense groves and the clear waters of the river. Finding that
this was a suitable place to continue his quest for enlightenment, he de-
cided to stay. Five other ascetics who admired his determined effort
waited on him. They were Koõda¤¤a, Bhaddiya, Vappa, Mahànàma
and Assaji.
There was, and still is, a belief in Jambudãpa among many of her ascet-
ics that purification and final deliverance from ills can be achieved by
rigorous self-mortification, and the ascetic Gōtama decided to test the
truth of it. And so there at Uruvēla he began a determined struggle to
subdue his body, in the hope that his mind, set free from the physical
body, might be able to soar to the heights of liberation. Most zealous
was he in these practices. He lived on leaves and roots, on a steadily re-
duced pittance of food, he wore rags, he slept among corpses or on
638
beds of thorns. He said, “Rigorous have I been in my ascetic discipline.
Rigorous have I been beyond all others. Like wasted, withered reeds
became all my limbs.” In such words as these, in later years, having at-
tained to full enlightenment, did the Buddha give an awe-inspiring de-
scription of his early penances. Struggling thus, for six long years, he
came nearly to death, but he found himself still away from his goal.
The utter futility of self-mortification became abundantly clear to him,
by his own experience; his experiment with self mortification, for en-
lightenment, had failed. But undiscouraged, his still active mind
searched for new paths to the aspired-for goal. Then it happened that
he remembered the peace of his meditation in childhood, under a rose-
apple tree, and he confidently felt: “This is the path to enlightenment.”
He knew, however, that, with a body so utterly weakened as his, he
could not follow that path with any chance of success. Thus he aban-
doned self-mortification and extreme fasting and took normal food.
His emaciated body recovered its former health and his exhausted vig-
our soon returned. Now his five companions left him in their disap-
pointment; for they thought that he had given up the effort, to live a life
of abundance instead.
Nevertheless with firm determination and complete faith in his own

purity and strength, unaided by any teacher, accompanied by none, the
Bōdhisatta (as he was known before he attained enlightenment) re-
solved to make his final search in complete solitude. Cross-legged he
sat under a tree, which later became known as the Bōdhi-tree, the Tree
of Enlightenment or Tree of Wisdom, on the bank of Nera¤jarà River,
at Gayà (now known as Buddha-Gayà) – at “a pleasant spot soothing to
the senses and stimulating to the mind” making the final effort with the
inflexible resolution: “Though only my skin, sinews, and bones re-
main, and my blood and flesh dry up and wither away, yet will I never
stir from this seat until I have attained full enlightenment (sammà-
sambōdhi).” So indefatigable in effort as he was, and so resolute to re-
alize Truth and attain Full Enlightenment that he applied himself to the
mindful in-and-out breathing (àna + apàna sati), the meditation he had
developed in his childhood, and the Bōdhisatta entered upon and dwelt
in the first degree of meditative mental repose (jhàna; sanskrit,
dhyàna).
639
Chapter 15
Sukha Vagga
Happiness
Sukha Vagga (Happiness) Without Sickness
Among The Sick Not Anxious Among The Anxious
15 (1) The Story of the Pacification of the Relatives of the Buddha
(Verses 197 – 199)
The Buddha spoke these verses in the country of Sàkyan with

reference to the relatives who were quarrelling over the use of
the waters of the Rōhinã River.
The story goes that the Sàkyas and the Kōliyas caused the wa-
ter of the River Rōhinã to be confined by a single dam between
the city of Kapilavatthu and the city of Kōliya, and cultivated
the fields on both sides of the river. Now in the month
Jeññhamåla the crops began to fail, whereupon the labourers
employed by the residents of both cities assembled. Said the
residents of the city of Kōliya, “If this water is diverted to both
sides of the river, there will not be enough both for you and for
us too. But our crops will ripen with a single watering. There-
fore let us have the water.”
The Sàkyas replied, “After you have filled your storehouses,
we shall not have the heart to take gold and emeralds and pen-
nies, and, baskets and sacks in our hands, go from house to
house seeking favours at your hands. Our crops also will ripen
with a single watering. Therefore let us have this water.” ‘We
will not give it to you.” “Neither will we give it to you.” The
talk waxed bitterly until finally one arose and struck another a
blow. The other returned the blow and a general fight ensued,
the combatants making matters worse by casting aspersions on
the origin of the two royal families.
Said the labourers employed by the Kōliyas, “You who live in
the city of Kapilavatthu, take your children and go where you
641
belong. Are we likely to suffer harm from the elephants and
horses and shields and weapons of those who, like dogs and
jackals, have cohabited with their own sisters?” The labourers
employed by the Sàkyas replied, “You lepers, take your chil-
dren and go where you belong. Are we likely to suffer harm
from the elephants and horses and shields and weapons of des-
titute outcasts who have lived in the trees like animals?” Both
parties of labourers went and reported the quarrel to the minis-
ters who had charge of the work, and the ministers reported the
matter to the royal households. Thereupon the Sàkyas came
forth armed for battle and cried out, “We will show what
strength and power belong to those who have cohabited with
their sisters.” Likewise the Kōliyas came forth armed for battle
and cried out, ‘We will show what strength and power belong
to those who dwell in the trees.”
As the Buddha surveyed the world at dawn and beheld his

kinsmen, he thought to himself, “If I refrain from going to
them, these men will destroy each other. It is clearly my duty to
go to them.” Accordingly he flew through the air quite alone to
the spot where his kinsmen were gathered together, and seated
himself cross-legged in the air over the middle of the Rōhinã
River. When the Buddha’s kinsmen saw the Buddha, they
threw away their weapons and did reverence to Him. Said the
Buddha to His kinsmen, “What is all this quarrel about, great
king?” ‘We do not know, Venerable.” “Who then would be
likely to know?” “The commander-in-chief of the army would
be likely to know.” The commander-in-chief of the army said,
“The viceroy would be likely to know.” Thus the Buddha put
the question first to one and then to another, asking the slave-
labourers last of all. The slave-labourers replied, “The quarrel
is about water.”
642
Then the Buddha asked the king, “How much is water worth,
great king?” “Very little, Venerable.” “How much are Sàkyas
worth, great king?” “Sàkyas are beyond price, Venerable.” “It
is not fitting that because of a little water you should destroy
Sàkyas who are beyond price.” They were silent. Then the
Buddha addressed them and said, “Great kings, why do you act
in this manner? Were I not here present today, you would set
flowing a river of blood. You have acted in a most unbecoming
manner. You live in enmity, indulging in the five kinds of ha-
tred. I live free from hatred. You live afflicted with the sick-
ness of the evil passions. I live free from disease. I live free
from the eager pursuit of anything.”

vērinēsu avērinō vata susukhaü jãvàma
manussēsu vērinēsu avērinō viharàma
vērinēsu: among those filled with hatred; avērinō vata:
indeed without hatred; susukhaü: happily; jãvàma: we
dwell; manussēsu: among people; vērinēsu: who are full of
hatred; avērinō: without hatred; viharàma: (we) continue
to live
Among those who hate, we live without hating. When they
hate we live without hating. We live extremely happily among
those who hate.
àturēsu anàturà vata susukhaü jãvàma
manussēsu àturēsu anàturà viharàma
àturēsu: among those who are sick (with defilements);
anàturà: (we) free of sickness; vata: indeed; susukhaü: in
643
extreme happiness; jãvàma: we live; manussēsu àturēsu:
among those people who are sick; anàturà: without being
sick; viharàma: we live
Among those who are sick, afflicted by defilements, we, who

are not so afflicted, live happily. Among the sick we live, unaf-
flicted, in extreme happiness.

ussukēsu anussukà vata susukhaü jãvàma
manussēsu ussukēsu anussukà viharàma
ussukēsu: among those who anxiously pursue worldly pleas-

ures; anussukà: without such an effort; vata susukhaü: indeed
extremely happily; jãvàma: we dwell; manussēsu: among those
men; ussukēsu: who make an anxious effort; anussukà: without
making such an effort; viharàma: (we) continue to live
Among those anxious men and women, who ceaselessly exert

themselves in the pursuit of worldly things. We, who do not
make such a feverish effort to pursue the worldly, live ex-
tremely happily. Among those who seek the worldly, among
men who seek pleasure, we live without seeking pleasures.
Commentary
These verses were spoken by the Buddha, when he averted a conflict
that would have escalated into a bloody war between clans who were
His relations. The Buddha was born Prince Siddhattha, the son of King
Suddhōdana, a Sàkya ruler. The Buddha’s (Prince Siddhattha’s) inti-
mate relatives were closely linked with the Buddhist Sangha. Prince
Siddhattha’s mother, Queen Mahàmàyà died within a few days of the
Prince’s birth. Yasōddharà, Prince Siddhattha’s wife, was a cousin of
his. Princess Yasōddharà, also known as Ràhulamàtà, Bimbà and
644
Bhaddakaccànà, was the daughter of King Suppabuddha, who reigned
over the Kōliya race, and Pamità, sister of King Suddhōdana. She was
of the same age as Prince Siddhattha, whom she married at the age of
sixteen. It was by exhibiting his military strength that he won her hand.
She led an extremely happy and luxurious life. In her twenty-ninth
year, on the very day she gave birth to her only son, Ràhula, her wise
and contemplative husband, whom she loved with all her heart, re-
solved to renounce the world to seek deliverance from the ills of life.
Without even bidding farewell to his faithful and charming wife, he
left the palace at night, leaving young Yasōddharà to look after the
child by herself. She awoke as usual to greet her beloved husband, but,
to her surprise, she found him missing. When she realized that her ideal
prince had left her and the new-born baby, she was overcome with in-
describable grief. Her dearest possession was lost forever. The palace
with all its allurements was now a dungeon; the whole world appeared
to be blank. Her only consolation was her infant son. Though several
Kshatriya princes sought her hand, she rejected all those proposals, and
lived ever faithful to her beloved husband. Hearing that her husband
was leading a hermit’s life, she removed all her jewellery and wore
plain yellow garb. Throughout the six years during which the ascetic
Gōtama struggled for enlightenment Princess Yasōddharà watched His
actions closely and did likewise. When the Buddha visited Kapilavat-
thu after His Enlightenment and was being entertained by the king in
the palace on the following day all but the Princess Yasōddharà came
to pay their reverence to Him. She thought, “Certainly if there is any
virtue in me, the Buddha will come to my presence. Then will I rever-
ence Him.”
After the meal was over the Buddha handed over the bowl to the king,
and, accompanied by His two chief disciples, entered the chamber of
Yasōddharà, and sat on a seat prepared for Him, saying, “Let the king’s
daughter reverence me as she likes. Say nothing.” Hearing of the
Buddha’s visit, she bade the ladies in the court wear yellow garments.
When the Buddha took His seat, Yasōddharà came swiftly to Him and
clasping His ankles, placed her head on His feet and reverenced Him as
she liked. Demonstrating her affection and respect thus, she sat down
with due reverence. Then the king praised her virtues and, commenting
645
on her love and loyalty, said, “Lord, when my daughter heard that you
were wearing yellow robes, she also robed herself in yellow; when she
heard that you were taking one meal a day, she also did the same; when
she heard that you had given up lofty couches, she lay on a low couch;
when she heard that you had given up garlands and scents, she also
gave them up; when her relatives sent messages to say that they would
maintain her, she did not even look at a single one. So virtuous was my
daughter.”
“Not only in this last birth, O’ king, but in a previous birth, too, she
protected me and was devoted and faithful to me,” remarked the
Buddha and cited the Candakinnara Jàtaka. Recalling this past associa-
tion with her, He consoled her and left the palace. After the death of
King Suddhōdana, when Pajàpatã Gotamã became a nun (bhikkhunã),
Yasōddharà also entered the Sangha and attained arahatship.
Amongst women disciples she was the chief of those who attained
great supernormal powers (mahà abhi¤¤à). At the age of seventy-eight
she passed away. Her name does not appear in the Therãgàthà but her
interesting verses are found in the Apàdana.
Ràhula was the only son of Prince Siddhattha and Princess

Yasōddharà. He was born on the day when Prince Siddhattha decided
to renounce the world. The happy news of the birth of his infant son
was conveyed to him when he was in the park in a contemplative
mood. Contrary to ordinary expectations, instead of rejoicing over the
news, he exclaimed, “Rahu jàtō, bandhanam jàtam” (Rahu is born, a
fetter has arisen!) Accordingly, the child was named Ràhula by King
Suddhōdana, his grandfather.
Ràhula was brought up as a fatherless child by his mother and grandfa-

ther. When he was seven years old, the Buddha visited Kapilavatthu
for the first time after His Enlightenment. On the seventh day after His
arrival Princess Yasōddharà gaily dressed up young Ràhula and point-
ing to the Buddha, said, “Behold, son, that ascetic, looking like
Brahma, surrounded by twenty thousand ascetics! He is your father,
and He had great treasures. Since His renunciation we do not see them.
Go up to him and ask for your inheritance, and say, “Father, I am the
646
prince. After my consecration I will be a universal monarch. I am in
need of wealth. Please give me wealth, for the son is the owner of what
belongs to the father.”
Innocent Ràhula came to the Buddha’s presence, and asking for his in-
heritance, as advised by his mother, very affectionately said, “O as-
cetic, even your shadow is pleasing to me.” After the meal, the Buddha
left the palace and Ràhula followed Him, saying, “Give me my inherit-
ance” and uttering much else that was becoming. Nobody attempted to
stop him. Nor did the Buddha prevent him from following Him. Reach-
ing the park the Buddha thought, “He desires his father’s wealth, but it
goes with the world and is full of trouble. I shall give him the seven-
fold noble wealth which I received at the foot of the Bodhi-tree, and
make him an owner of a transcendental inheritance. He called Venera-
ble Sàriputta and asked him to ordain little Ràhula.
Ràhula, who was then only seven years of age, was admitted into the
Sangha.
King Suddhōdana was deeply grieved to hear of the unexpected ordi-
nation of his beloved grandson. He approached the Buddha and, in
humbly requesting Him not to ordain any one without the prior consent
of the parents, said, “When the Buddha renounced the world it was a
cause of great pain to me. It was so when Nanda renounced and espe-
cially so in the case of Ràhula. The love of a father towards a son cuts
through the skin, (the hide), the flesh, the sinew, the bone and the mar-
row. Grant the request that the Noble Ones may not confer ordination
on a son without the permission of his parents.” The Buddha readily
granted the request, and made it a rule in the Vinaya. How a young boy
of seven years could lead the religious life is almost inconceivable. But
Sàmanēra (novice) Ràhula, cultured, exceptionally obedient and well-
disciplined as he was, was very eager to accept instruction from his su-
periors. It is stated that he would rise early in the morning and taking a
handful of sand throw it up, saying, “Today, may I receive from my in-
structors as much counsel as these grains of sand.” One of the earliest
discourses preached to him, immediately after his ordination, was the
Ambalatthika-ràhulovàda Sutta in which He emphasized the impor-
tance of truthfulness.
647
One day, the Buddha visited the Venerable Ràhula who, upon seeing
Him coming from afar, arranged a seat and supplied water for washing
the feet. The Buddha washed His feet and leaving a small quantity of
water in the vessel, said, “Do you see, Ràhula, this small quantity of
water left in the vessel?” “Yes, Lord.” “Similarly, Ràhula, insignifi-
cant, indeed, is the sàmanaship (monkhood) of those who are not
ashamed of uttering deliberate lies.” Then the Buddha threw away that
small quantity of water, and said, “Discarded, indeed, is the sàmana-
ship of those who are not ashamed of deliberate lying.” The Buddha
turned the vessel upside down, and said, “Overturned, indeed is the sà-
manaship of those who are not ashamed of uttering deliberate lies.”
Finally the Buddha set the vessel upright and said, “Empty and void, in-
deed, is the sàmanaship of those who are not ashamed of deliberate ly-
ing. I say of anyone who is not ashamed of uttering deliberate lies, that
there is no evil that could not be done by him. Accordingly, Ràhula,
thus should you train yourself. Not even in play will I tell a lie.”
Emphasizing the importance of truthfulness with such homely illustra-

tions, the Buddha explained to him the value of reflection and the crite-
rion of morality in such a way as a child could understand. “Ràhula, for
what purpose is a mirror?” questioned the Buddha. “For the purpose of
reflecting, Lord.” “Similarly, Ràhula, after reflecting and reflecting
should bodily action be done; after reflecting should verbal action be
done; after reflecting should mental action be done.”
“Whatever action you desire to do with the body, of that particular

bodily action you should reflect: ‘Now, this action that I desire to per-
form with the body – would this, my bodily action be conducive to my
own harm, or to the harm of others, or to that of both myself and oth-
ers?’ Then, unskillful is this bodily action, entailing suffering and pro-
ducing pain.”
“If, when reflecting, you should realize: ‘Now, this bodily action of
mine that I am desirous of performing, would be conducive to my own
harm or to the harm of others, or to that of both myself and others.’
Then unskillful is this bodily action, entailing suffering and producing
pain. Such an action with the body, you must on no account perform.”
648
“If, on the other hand, when reflecting you realize: ‘Now, this bodily
action that I am desirous of performing, would conduce neither to the
harm of myself, nor to that of others, nor to that of both myself and
others.’ Then skilful is this bodily action, entailing pleasure and pro-
ducing happiness. Such bodily action you should perform.” Exhorting
the Sàmanera Ràhula to use reflection during and after one’s actions,
the Buddha said, “While you are doing an action with the body, of that
particular action should you reflect: ‘Now, is this action that I am do-
ing with my body conducive to my own harm, or to the harm of others
or to that of both myself and others?’ Then unskillful is this bodily ac-
tion, entailing suffering and producing pain.”
“If, when reflecting, you realize: ‘Now, this action that I am doing with
my body is conducive to my own harm, to the harm of others, and to
that of both myself and others.’ Then unskillful is this bodily action,
entailing suffering and producing pain. From such a bodily action you
must desist.”
“If when reflecting, you should realize: ‘Now, this action of mine that I
am doing with the body is conducive neither to my own harm, nor to
the harm of others, nor to that of both myself and others.’ Then skilful
is this bodily action, entailing pleasure and happiness. Such a bodily
action you should do again and again.” The Buddha said, “If, when re-
flecting, you should realize: ‘Now, this action that I have done is un-
skillful.’ Such an action should be confessed, revealed, and made man-
ifest to the Buddha, or to the learned, or to your brethren of the
religious life. Having confessed, you should acquire restraint in the fu-
ture. These various links and the urge to avert a meaningless war made
the Buddha settle the conflict between the Sàkyas and the Kōliyas.
649
Happily They Live – Undefiled
15 (2) The Story of Màra (Verse 200)
The Buddha spoke this verse in a bràhmin village known as
Pancasàla (village of five halls), with reference to Màra.
On one occasion, the Buddha saw in his vision that many
maidens from Pancasàla village were due to attain sōtàpatti
fruition. So he went to stay near that village. The many maid-
ens went to the riverside to have a bath; after the bath they re-
turned to the village fully dressed up, because it was a festival
day. About the same time, the Buddha entered Pancasàla vil-
lage for alms-food but none of the villagers offered him any-
thing because they had been possessed by Màra.
On his return the Buddha met Màra, who promptly asked him
whether he had received much alms-food. The Buddha saw the
hand of Màra in his failure to get any alms-food on that day
and replied, “You wicked Màra! It was you who turned the vil-
lagers against me. Because they were possessed by you they
did not offer any alms-food to me. Am I not right?” Màra made
no reply to that question, but he thought that it would be fun to
entice the Buddha back to the village and get the villagers to
insult the Buddha. So he suggested, “O Buddha, why don’t you
go back to the village again? This time, you are sure to get
some food.”
Just then, the five hundred village maidens arrived on the scene
and paid obeisance to the Buddha. In their presence, Màra
taunted the Buddha, “O Buddha, since you received no alms-
food this morning, you must be feeling the pangs of hunger!”
To him the Buddha replied, “O wicked Màra, even though we
do not get any food, like the Abhassara brahmas who live only
650
on the delightful satisfaction (pãti) and bliss (sukha) of deep
meditation (jhàna), we shall live on the delightful satisfaction
and bliss of the Dhamma.”

yēsaü nō ki¤canaü natthi vata susukhaü jãvàma
àbhassarà dēvà yathà pãtibhakkhà bhavissàma
yēsaü no: we who are like this; ki¤canaü natthi: do not

possess anything; vata susukhaü: certainly happily;
jãvàma: (we) live; àbhassarà dēvà yathà: like gods of
Abhassara heaven; pãtibhakkhà: feeding on joy;
bhavissàma: (we) subsist.
Happily do we live, who have no properties to worry about.

Feeding on joy we live like deities of the Abhassara Heaven of
radiance.
Commentary
sukha: pleasant, happy; happiness, pleasure, joy, bliss. It is one of the
three feelings (vēdanà) and may be either bodily or mental. The texts
distinguish between the happiness of the senses and the happiness of
renunciation, mundane (carnal; sàmisa) and supramundane (non-car-
nal; niràmisa) happiness. Happiness as joy (pãti) is an indispensable
constituent of early levels of meditative mental repose (samàdhi). It is
one of the five constituents (jhànanga) of the first degree of repose
(first jhàna) and is present up to the second degree of repose (second
jhàna) inclusively.
sukha-sa¤¤à: The perception of pleasure in what is actually pain

(dukkhē sukha-sa¤¤à) which is one of the four distortions (vipallàsa).
àbhassarà: the radiant ones are a class of heavenly beings of the form
world (råpa-lōka).
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Happy Above Both Victory And Defeat
15 (3) The Story of the Defeat of the King of K o sala
(Verse 201)

this verse with reference to the King of Kōsala who was de-
feated in battle by Ajàtasattu, his own nephew.
In fighting against Ajàtasattu, the King of Kōsala was defeated

three times. Ajàtasattu was the son of King Bimbisàra and
Queen Vēdēhi, the sister of the King of Kōsala. The King of
Kōsala was ashamed and very much depressed over his defeat.
Thus his lamentation: “What a disgrace! I cannot even conquer
this boy who still smells of mother’s milk. It is better that I
should die.” Feeling depressed and very much ashamed, the
king refused to take food, and kept to his bed. The news about
the king’s distress spread like wild fire and when the Buddha
came to learn about it, he said, “Monks! In one who conquers,
enmity and hatred increase; one who is defeated suffers pain
and distress.”
jayaü vēraü pasavati paràjitō dukkhaü sēti

upasantō jayaparàjayaü hitvà sukhaü sēti
jayaü: victory; vēraü pasavati: generates hatred; paràjitō:

the defeated one; dukkhaü: in unhappiness; sēti: lives;
upasantō: the tranquil person; jayaparàjayaü hitvà: having
risen above both victory and defeat; sukhaü: in happiness;
sēti: dwells
652
Victory brings hatred into being. The defeated person lives in
misery. But the person whose mind is calm and tranquil lives
happily, as he has risen above both victory and defeat.
Commentary
King Kōsala. This verse, which sums up the reality of victory and de-
feat was given by the Buddha, on the occasion of the defeat suffered by
King Kōsala, at the hand of King Ajàtasatta, his own nephew. King
Pasēnadi Kōsala, the son of King Mahà Kōsala, who reigned in the
kingdom of Kōsala with its capital at Sàvatthi, was another royal pa-
tron of the Buddha. He was a contemporary of the Buddha, and owing
to his proficiency in various arts, he had the good fortune to be made
king by his father while he was alive. His conversion must probably
have taken place during the very early part of the Buddha’s ministry. In
the Samyutta Nikàya it is stated that once he approached the Buddha
and questioning Him about His Enlightenment referred to Him as be-
ing young in years and young in ordination.
The Buddha replied, “There are four objects, O’ Mahàràja, that should
not be disregarded or despised. They are Khattiya (a warrior), a snake,
fire, and a mendicant monk. Then He delivered an interesting sermon
on this subject to the King. At the close of the sermon the King ex-
pressed his great pleasure and instantly became a follower of the
Buddha. Since then, till his death, he was deeply attached to the
Buddha. It is said that on one occasion the king prostrated himself be-
fore Buddha and stroked His feet covering them with kisses.
His chief queen, Mallikà, a very devout and wise lady, well versed in
the Dhamma, was greatly responsible for his religious enthusiasm. Like
a true friend, she had to act as his religious guide on several occasions.
One day, the king dreamt sixteen unusual dreams and was greatly per-
turbed in mind, not knowing their true significance. His bràhmin advis-
653
ers interpreted them to be dreams portending evil and instructed him to
make an elaborate animal sacrifice to ward off the dangers resulting
therefrom. As advised, he made all necessary arrangements for this in-
human sacrifice which would have resulted in the loss of thousands of
helpless creatures. Queen Mallikà, hearing of this barbarous act about
to be carried out, persuaded the king to get the dreams interpreted by
the Buddha whose understanding infinitely surpassed that of those
worldly bràhmins. The king approached the Buddha and mentioned the
object of his visit. Relating the sixteen dreams he wished to know their
significance, and the Buddha explained their significance fully to him.
Unlike King Bimbisàra, King Kōsala had the good fortune to hear sev-
eral edifying and instructive discourses from the Buddha. In the Samy-
utta Nikàya there appears a special section called the Kōsala Samyutta
in which are recorded most of the discourses and talks given by the
Buddha to the king.
Once, while the king was seated in the company of the Buddha, he saw
some ascetics with hairy bodies and long nails passing by, and rising
from his seat respectfully saluted them calling out his name to them, “I
am the king, your reverences, of the Kōsala, Pasēnadi.” When they had
gone he came back to the Buddha and wished to know whether they
were arahats or those who were striving for arahatship. The Buddha
explained that it was difficult for ordinary laymen enjoying material
pleasures to judge whether others are arahats or not and made the fol-
lowing interesting observations: “It is by association (samvàsēna) that
one’s conduct (sãla) is to be understood, and that, too, after a long time
and not in a short time, by one who is watchful and not by a heedless
person, by an intelligent person and not by an unintelligent one. It is by
converse (samvōhàrēna) that one’s purity (sōceyyam) is to be under-
stood. It is in time of trouble that one’s fortitude is to be understood. It
is by discussion that one’s wisdom is to be understood, and that, too,
after a long time and not in a short time, by one who is watchful and
not by a heedless person, by an intelligent person and not by an unin-
telligent one.”
654
Happiness Tranquilizes
15 (4) The Story of a Young Bride (Verse 202)

this verse at the house of a lay-disciple, with reference to a
young bride.
On the day a young woman was to be wedded to a young man,

the parents of the bride invited the Buddha and eighty of his
disciples for alms-food. Seeing the girl as she moved about the
house helping with the offering of alms-food, the bridegroom
was very much excited, and he could hardly attend to the needs
of the Buddha and the other monks. The Buddha knew exactly
how the young bridegroom was feeling and also that time was
ripe for both the bride and the bridegroom to attain sōtàpatti
fruition.
By his supernormal power, the Buddha willed that the bride

would not be visible to the bridegroom. When the young man
could no longer see the young woman, he could pay full atten-
tion to the Buddha, and his love and respect for the Buddha
grew stronger in him. Then the Buddha said to the young man,
“O young man, there is no fire like the fire of passion; there is
no evil like anger and hatred; there is no ill like the burden of
the five aggregates of existence (khandhàs); there is no bliss
like Nibbàna.” At the end of the discourse, both the bride and
bridegroom attained sōtàpatti fruition.

ràgasamō aggi natthi, dōsasomō kali natthi khandhasamà
dukkhà natthi, natthi santiparaü sukhaü
655
ràgasamō: like lust; aggi natthi: (there is) no fire;
dōsasamō: like anger; kali natthi: (there is) no crime;
khandhasamà: like physical being; dukkhà natthi: (there is)
no pain; santiparaü: higher than peace of mind; sukhaü
natthi: there is no happiness
There is no fire like passion. There is no crime like anger.

There is no pain like the personalized aggregate of phenomena.
There is no higher happiness than the supreme peace.
Commentary
khandhàsamàdukkhà natthi: no pain like physical being. The five

groups of existence or groups of clinging (upàdànakkhandha); alterna-
tive renderings: aggregates, categories of clinging’s objects. These are
the five aspects in which the Buddha has summed up all the physical
and mental phenomena of existence, and which appear to the ignorant
man as his ego, or personality, to wit: (1) the corporeality group (råpa-
kkhandha); (2) the feeling (vēdanà); (3) the perception (sa¤¤à); (4) the
mental-formation (samkhàra); (5) the consciousness-group (vi¤¤àna-
khandha). “Whatever there exists of corporeal things, whether past,
present or future, one’s own or external, gross or subtle, lofty or low,
far or near, all that belongs to the corporeality group. Whatever there
exists of feeling – of perception – of mental formations – of conscious-
ness – all that belongs to the conscious-group” Another division is that
into the two groups: mind and corporeality (nàma-råpa), whilst in
Dhammasangani all the phenomena are treated by way of three groups.
What is called individual existence is, in reality, nothing but a mere
process of those mental and physical phenomena, a process that since
time immemorial has been going on, and that also after death will still
continue for unthinkably long periods of time. These five groups, how-
ever, neither singly nor collectively constitute any self-dependent real
ego-entity, or personality (atta), nor is there to be found any such en-
tity apart from them. Hence the belief in such an ego-entity or person-
ality, as real in the ultimate sense, proves a mere illusion.
656
When all constituent parts are there,
The designation ‘cart’ is used;
Just so, where the five groups exist,
of living being do we speak.
The fact ought to be emphasized here that these five groups, correctly
speaking, merely form an abstract classification by the Buddha, but
that they as such, i.e., as just these five complete groups, have no real
existence, since only single representatives of these groups, mostly
variable, can arise with any state of consciousness. For example, with
one and the same unit of consciousness only one single kind of feeling,
say joy or sorrow, can be associated, and never more than one. Simi-
larly, two different perceptions cannot arise at the same moment. Also
of the various kinds of sense-cognition or consciousness, only one of
them can be present at a time, for example, seeing, hearing or inner
consciousness. Of the fifty mental formations, however, a smaller or
larger number are always associated with every state of consciousness.
Some writers on Buddhism who have not understood that the five
khandhàs are just classificatory groupings, have conceived them as
compact entities (heaps, bundles), while actually, as stated above, the
Groups never exist as such, as they never occur in a simultaneous total-
ity of all their constituents. Also, those single constituents of a group
which are present in any given body-and-mind process, are of an eva-
nescent nature, and so also their varying combinations. Feeling, per-
ception and mental formations are only different aspects and functions
of a single unit of consciousness. They are to consciousness what red-
ness, softness, and sweetness, are to an apple and have as little separate
existence as those qualities.
657
Worst Diseases And Greatest Happiness
15 (5) The Story of a Lay-Disciple (Verse 203)
The Buddha spoke this verse at the village of âlavi, with refer-
ence to a lay-disciple.
One day, the Buddha saw in his vision that a poor man would
attain sōtàpatti fruition at the village of âlavi. So he went to
that village, which was thirty yojanas (leagues) away from Sà-
vatthi. It so happened that on that very day the man lost his
oxen. So, he had to be looking for the oxen. Meanwhile, alms-
food was being offered to the Buddha and his disciples in a
house in the village of âlavi. After the meal, people got ready
to listen to the Buddha’s discourse; but the Buddha waited for
the young man. Finally, having found his oxen, the man came
running to the house where the Buddha was. The man was tired
and hungry, so the Buddha directed the donors to offer food to
him. Only when the man had been fed, the Buddha gave a dis-
course, expounding the Dhamma step by step and finally lead-
ing to the Four Noble Truths. The lay-disciple attained
sōtàpatti fruition at the end of the discourse.
Afterwards, the Buddha and his disciples returned to the Jēta-

vana Monastery. On the way, the monks remarked that it was
so surprising that the Buddha should have waited and directed
those people to feed the young man before he gave the dis-
course. On hearing their remarks, the Buddha said, “Monks!
What you said is true, but you do not understand that I have
come here, all this distance of thirty yōjanas, because I knew
that he was in a fitting condition to take in the Dhamma. If he
were feeling very hungry, the pangs of hunger might have pre-
vented him from taking in the Dhamma fully. That man had
658
been out looking for his oxen the whole morning, and was very
tired and also very hungry. Monks! After all, there is no ail-
ment which is so difficult to bear as hunger.”

rōgà jighacchà paramà dukhà sankhàrà paramà ētaü
yathàbhåthaü ¤atvà nibbànaü paramaü sukhaü
rōgà: of diseases; jighacchà paramà: hunger is the worst;

dukhà: of pains; sankhàrà paramà: component are the
worst; ētaü: these; yathàbhåthaü: (when) realistically;
¤atvà: understood; nibbànaü: Deathlessness; paramaü
sukhaü: is the highest bliss
The most severe of diseases is hunger. The worst of pain is in

component things. If this is realistically appreciated, Nibbàna
is the highest bliss.
Commentary
sankhàrà paramà dukhà: components (sankhàrà) the worst suffering.
The term sankhàrà has different shades of meaning, which should be
carefully distinguished. To its most frequent usages the general term
formation may be applied, with the qualifications required by the con-
text. This term may refer either to the act of forming or to the passive
state of having been formed or to both.
(1) As the second link of the formula of dependent origination, (pat-

icca-samuppàda), sankhàra has the active aspect, forming, and signi-
fies Kamma which is wholesome or unwholesome volitional activity
(cētanà) of body (kàya), speech (vacã) or mind (citta or manō). For, in
this sense, the word ‘Karma-formation’ has been coined by the author.
In other passages, in the same context, sankhàrà is defined by reference
to (a) meritorious Karma-formations (pu¤¤àbhisankhàra), (b) demeri-
659
torious (apu¤¤àbhisankhàra), (c) imperturbable (àne¤jàbhisankhàra).
This three-fold division covers kammic activity in all spheres of exist-
ence: the meritorious kamma-formations extend to the sensuous and the
fine-material sphere, the demeritorious ones only to the sensuous
sphere, and the imperturbable only to the immaterial sphere.
(2) The aforementioned three terms, kàya-, vacã- and citta (or manō),
are sometimes used in quite a different sense, namely as (a) bodily
function as in-and-out-breathing; (b) verbal function as thought-con-
ception and discursive thinking; and (c) mental function as feeling,
perception.
(3) It also denotes the fourth group of existence (sankhàra-kkhandha),

and includes all mental formations whether they belong to kammically
forming consciousness or not.
(4) It occurs further in the sense of anything formed (sankhata) and con-
ditioned, and includes all things whatever in the world, all phenomena of
existence. This meaning applies to the well-known passage “All forma-
tions are impermanent… subject to suffering” (sabbē sankhàrà aniccà…
dukkhà). In that context, however, sankhàrà is subordinate to the still
wider and all-embracing term dhamma (thing); for dhamma includes
also the unformed or unconditioned element (asankhata-dhàtu), i.e.,
Nibbàna (e.g., in sabbe dhammà anattà: all things are without a self).
Sankhàrà also means ‘volitional effort’, e.g., in the formula of the

Roads to Power (iddhi-pàda); in sasankhàrà- and asankhàra-parinib-
bàyi (anàgàmã); and in the Abhidhamma terms asankhàrika and sas-
ankhàrika-citta, i.e., without effort – spontaneously, and with effort –
prompted.
Within the dependent origination, sankhàrà is neither subconscious

nor a mere tendency, but is a fully conscious and active karmic voli-
tion. In the context of the five groups of existence, a very few of the
factors from the group of mental formations (sankhàra-kkhandha) are
also present as concomitants of sub-consciousness, but are not re-
stricted to it, nor are they mere tendencies.
660
Four Supreme Acquisitions
15 (6) The Story of King Pas enadi of K o sala (Verse 204)

this verse with reference to King Pasēnadi of Kōsala. For at a
certain period of his life King Pasēnadi Kōsala used to eat
boiled rice cooked by the bucketful, and sauce and curry in
proportion. One day after he had eaten his breakfast, unable to
shake off the drowsiness occasioned by over-eating, he went to
see the Buddha and paced back and forth before him with a
very weary appearance. Overcome with a desire to sleep, but
not daring to lie down and stretch himself out, he sat down on
one side. Thereupon the Buddha said to him, “Did you come,
great king, before you were well rested?” “Oh no, Venerable;
but I always suffer greatly after eating a meal.”
Then said the Buddha to him, “Great king, over-eating just

brings such suffering.” So saying, the Buddha gave the follow-
ing stanza: “If a man gives way to indolence, eats too much,
spends his time in sleep, and lies and rolls about like a great hog
fed on grain, such a simpleton will endlessly be reborn.” After
admonishing the king with this stanza, the Buddha continued,
“Great king, one ought to observe moderation in eating, for in
moderate eating there is comfort.” And admonishing him fur-
ther, the Buddha gave the following stanza: “If a man be ever
mindful, if he observe moderation in taking food, his sufferings
will be but slight; he will grow old slowly, preserving his life.”
The king was unable to memorize this stanza. So the Buddha

said to the king’s nephew, Prince Sudassana, who stood near,
“Memorize this stanza.” Sudassana asked the Buddha, “Vener-
able, after I have memorized this stanza, what shall I do with
661
it?” The Buddha replied, “When the king eats his meal, just as
he is about to take the last lump of boiled rice, you must recite
this stanza. The king will understand its purport and will imme-
diately throw away that lump of rice. When it is time to boil the
rice for the king’s next meal, you must fetch just as many
grains of fresh rice as there were grains of boiled rice in that
lump of rice.” “Very well, Venerable,” replied Sudassana. So
both evening and morning, when the king ate his meal, his
nephew would recite the stanza just as the king was about to
take the last lump of boiled rice, and would fetch for his next
meal just as many grains of fresh rice as there were grains of
boiled rice in the lump of boiled rice which the king had thrown
away. And every time the king heard that stanza recited, he
gave away a thousand pieces of money in alms. The king con-
tented himself with a pint-pot of boiled rice a day, never ex-
ceeding that amount. After a time he became cheerful and lean.
One day the king went to pay his respects to the Buddha, and
having saluted the Buddha, said to him, “Venerable, now I am
happy. Once more I am able to follow the chase and to catch
wild beasts and horses. I used to quarrel with my nephew. But
recently, however, I gave my nephew my daughter, the Prin-
cess Vajirà, to wife. I have given her this village, that she may
have a pool wherein to bathe. My quarrels with my nephew
have ceased, and for this reason also I am happy. The other day
a precious stone, the property of the royal household was lost;
this has but recently returned to my hand, and for this reason
also I am happy. Desiring to establish friendly relations with
your disciples, I established the daughter of one of your kins-
men in our household, and for this reason also I am happy.”
The Buddha replied, “Great king, health is the greatest blessing
one can ask for, contentment with whatever one has received is
the greatest wealth, confidence the best relative. But there is no
happiness that can be compared with Nibbàna.”
Explanation Translation (Verse 204)

làbhà àrōgyaparamà dhanaü santutthi paramaü
¤àtã vissàsaparaüà nibbànaü paramaü sukhaü
làbhà: of all acquisitions; àrōgyaparamà: good health is
the foremost; dhanaü: of all wealth; santutthi paramaü:
happiness is the greatest; ¤àtã: of all relations; vissàsapa-
raüà: the trustworthy are the best; nibbànaü: deathless-
ness; paramaü sukhaü: is the highest bliss
Of acquisitions, good health is the foremost. Of wealth, the
greatest is peace of mind. Of kinsmen, the trustworthy are the
supreme. The highest bliss is Nibbàna.
Commentary
vissàsà paramà ¤àtã: the trustworthy are the greatest relatives. Relatives
are generally the most trusted. Relationships stand in the foundation of
trust. The traditional commentary has this to say Màtà và hōtu pità và
tēna saddhim vissàsō natthi, yēna a¤¤atakēna pana saddhim vissàsō atthi
sō asambandhōpi paramō uttamō ¤àtã. If one has no trust even in one’s
mother, father or other relatives, they are not relatives in reality. But, on
the other hand, if one can place one’s trust in someone who may not be re-
lated, he is truly a great relation. Trust implies agreement, intimacy, and
confidence. As it is difficult at times to fathom the motives of some peo-
ple and, as some are vicious, trust placed in those types of person –
whether related or unrelated – is likely to bring about evil results on one.
This way, it is difficult to come upon a person who could be implicitly
trusted, Good results ensue from true and genuine trust. There are three
things that are conducive to one’s downfall: Lōbha pramàda vishvàsna
purushō nashayatē thribhi: tasmà lōbhō nakartavyam pramàdō na vish-
vasēt. The three things that bring about man’s downfall are miserliness,
slothfulness and wrong trust.
663
The Free Are The Purest
The Buddha spoke this verse with reference to Venerable

Tissa. When the Buddha declared that in four months’ time he
would realize parinibbàna (absolute Nibbàna), many puthuj-
jana (worldly) monks were apprehensive. They were at a loss
and did not know what to do, and so they kept close to the
Buddha. But Venerable Tissa, having resolved that he would
attain arahatship in the life-time of the Buddha did not go to
him, but left for a secluded place to practice meditation. Other
monks, not understanding his behaviour, took him to the
Buddha and said, “Venerable! This monk does not seem to
cherish and honour you; he only keeps to himself instead of
coming to your presence.” Venerable Tissa then explained to
them that he was striving hard to attain arahatship before the
Buddha realized parinibbàna, and that was the only reason why
he had not come to see the Buddha. Having heard his explana-
tion, the Buddha said to the monks, “Monks! Those who love
and respect me should act like Tissa. You are not paying hom-
age to me by just offering me flowers, perfumes and incense.
You pay homage to me only by practicing the lōkuttara
Dhamma such as insight meditation.” At the end of the dis-
course, Venerable Tissa attained sōtàpatti fruition.

pavivēkarasaü upasamassa rasaü ca pãtvà
dhammapãtirasaü pibaü niddarō nippàpō hōti
pavivēkarasaü: the taste of solitude; upasamassa rasaü
ca: also the flavour of calmness resulting from the absence
664
of blemishes; pãtvà: having savoured; dhammapãtirasaü:
the sweetness of the joy of Dhamma; pibaü: tasting; nid-
darō: unaffected; nippàpō: blemishless; hōti: becomes
He has savoured the taste of solitude. He has also experienced

the flavour of tranquility arising from the absence of blem-
ishes. Enjoying the sweetness of the joy of realistic awareness
he is unaffected by blemishes and is bereft of evil.
Commentary
Parinibbàna: Absolute Nibbàna. This stanza was pronounced on the

declaration of his great demise by the Buddha. The Buddha’s passing
away – the great demise (parinibbàna) has been described in great de-
tail in Buddhist literature. Venerable Subhadda, an arahat, was the last
personal convert of the Buddha. The Venerable ânanda desired to
know what they should do with the body of Buddha. The Buddha an-
swered, “Do not engage yourself in honouring my remains. Be con-
cerned about your own welfare, (i.e., arahatship). Be heedful, be stren-
uous, and be intent on your own good. There are wise warriors, wise
bràhmins, wise householders who are firm believers in the Buddha.
They will do honour to my remains.” At the conclusion of these talks
Venerable ânanda went aside and stood weeping at the thought: ‘Alas!
I am still a learner with work yet to do. But my leader will finally pass
away. He who is my sympathiser.’ The Buddha, noticing his absence,
summoned him to His presence and exhorted him thus: “Enough, O’
ânanda! Do not grieve, do not weep. Have I not already told you that
we have to separate and divide and sever ourselves from everything
that is dear and pleasant to us?” “O’ ânanda, you have done much
merit. Soon be freed from defilements.” The Buddha then paid a tribute
to Venerable ânanda, commenting on his salient virtues. After admon-
ishing Venerable ânanda in various ways, the Buddha ordered him to
enter Kusinara and inform the Mallas of his impending death. The
Mallas were duly informed, and came weeping with their wives, young
665
men, and maidens, to pay their last respects to the Buddha. Then the
Buddha addressed ânanda and said, “It may be, ânanda, that you will
say thus: ‘Without the teacher is the sublime teaching! There is no
teacher for us…’ Nay, ânanda, you should not think thus. Whatever
doctrine and discipline have been taught and promulgated by me,
ânanda, they will be your teacher when I am gone. Let the Sangha, O’
ânanda, if willing, abrogate the lesser and minor rules after my death.”
Instead of using the imperative form the Buddha has used the subjunc-
tive in this connection. Had it been His wish that the lesser rules should
be abolished, He could have used the imperative. The Buddha foresaw
that Venerable Kassapa, presiding over the First Council, would, with
the consent of the Sangha, not abrogate any rule – hence, His use of the
subjunctive, states the commentator. As the Buddha has not clearly
stated what these minor rules were and as the arahats could not come to
any decision about them, they preferred not to alter any rule but to re-
tain all intact. Again, the Buddha addressed the disciples and said, “If,
O’ disciples, there be any doubt as to the Buddha, or the Dhamma, or
the Sangha, or the Path, or the Method, question me, and repent not af-
terwards thinking, ‘We were face to face with the Teacher, yet we were
not able to question the Buddha in His presence. When He spoke thus
the disciples were silent. For the second and third time the Buddha ad-
dressed the disciples in the same way. And for the second and third
time the disciples were silent. Then the Buddha addressed the disciples
and said, “Perhaps it may be out of respect for the Teacher that you do
not question me. Let a friend, O disciples, intimate it to another.” Still
the disciples were silent. Thereupon the Venerable ânanda spoke to
the Buddha as follows:
“Wonderful, Lord! Marvelous, Lord! Thus am I pleased with the com-

pany of disciples. There is not a single disciple who entertains a doubt
or perplexity with regard to the Buddha, the Dhamma, the Sangha, the
Path and the Method.” “You speak out of faith, ânanda, with regard to
this matter. There is knowledge in the Tathàgata, that in this company
of disciples there is not a single disciple who entertains a doubt or per-
plexity with regard to the Doctrine, the Sangha, the Path and the
Method. Of these five hundred disciples, ânanda, he who is the last is
a stream-winner, not subject to fall but certain and destined for enlight-
666
enment.” Lastly, the Buddha addressed the disciples and gave His final
exhortation: “Behold, O’ disciples, I exhort you. Subject to change are
all component things. Strive on with diligence. (vayadhammà sam-
khàrà appamàdēna sampàdētha.) These were the last words of the
Buddha. The Buddha attained to the first ecstasy (jhàna). Emerging
from it, He attained in order to the second, third, and fourth ecstasies.
Emerging from the fourth ecstasy, He attained to the realm of the infin-
ity of space (àkàsàna¤càyatana). Then the Buddha, emerging from the
cessation of perceptions and sensations, attained to the realm of neither
perception nor non-perception. Emerging from it He attained to the
realm of nothingness. Emerging from it, He attained to the realm of the
infinity of consciousness. Emerging from it, He attained to the realm of
the infinity of space. Emerging from it, He attained to the fourth ec-
stasy. Emerging from it, He attained to the third ecstasy. Emerging
from it, He attained to the second ecstasy. Emerging from it, He at-
tained to the first ecstasy. Emerging from it, He attained Parinibbàna.
667
Pleasant Meetings Happy Company
The Good And The Wise
15 (8) The Story of Sakka (Verses 206 – 208)
While residing at the village of Vēluvana, the Buddha spoke
these verses, with reference to Sakka, the chief of deities.
For when the Buddha’s aggregate of life was at an end and he

was suffering from an attack of dysentery, Sakka king of dei-
ties became aware of it and thought to himself, “It is my duty
to go to the Buddha and to minister to him in his sickness.” Ac-
cordingly he laid aside his own body, three-quarters of a league
in height, approached the Buddha, saluted him, and with his
own hands rubbed the Buddha’s feet. The Buddha said to him,
“Who is that?” “It is I, Venerable, Sakka.” “Why did you come
here?” “To minister to you in your sickness, Venerable.”
“Sakka, to the gods the smell of men, even at a distance of a
hundred leagues, is like that of carrion tied to the throat; depart
hence, for I have monks who will wait upon me in my sick-
ness.” “Venerable, at a distance of eight-four thousand leagues
I smelt the fragrance of your goodness, and therefore came I
hither; I alone will minister to you in your sickness.” Sakka
permitted no other so much as to touch him and the vessel
which contained the excrement of the Buddha’s body; but he
himself carried the vessel out on his own head. Moreover, he
carried it out without the slightest contraction of the muscles of
his mouth, acting as though he were bearing about a vessel
filled with perfumes. Thus did Sakka minister to the Buddha.
He departed only when the Buddha felt more comfortable.
The monks began a discussion, saying, “Oh, how great must be

the affection of Sakka for the Buddha! To think that Sakka
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should lay aside such heavenly glory as is his, to wait upon the
Buddha in his sickness! To think that he should carry out on his
head the vessel containing the excrement of the Buddha’s
body, as though he were removing a vessel filled with per-
fumes, without the slightest contraction of the muscles of his
mouth!” Hearing their talk, the Buddha said, “What say you,
monks? It is not at all strange that Sakka king of gods should
cherish warm affection for me. For because of me this Sakka
king of gods laid aside the form of old Sakka, obtained the fruit
of conversion, and took upon himself the form of young Sakka.
For once, when he came to me terrified with the fear of death,
preceded by the celestial musician Pa¤casikha, and sat down in
Indasàla Cave in the midst of the company of the gods, I dis-
pelled his suffering by saying to him, “Vàsava, ask me what-
ever question you desire in your heart to ask; I will answer
whatever question you ask me.” “Having dispelled his suffer-
ing, I preached the Dhamma to him.
At the conclusion of the discourse fourteen billion of living be-

ings obtained comprehension of the Dhamma, and Sakka him-
self, even as he sat there, obtained the fruit of conversion and
became young Sakka. Thus I have been a mighty helper to him,
and it is not at all strange that he should cherish warm affection
for me. For, monks, it is a pleasant thing to look upon the no-
ble, and it is likewise a pleasant thing to live with them in the
same place; but to have aught to do with simpletons brings
suffering.”
ariyànaü dassanaü sàdhu sannivàsō sadà sukhō

bàlànaü adassanēna niccaü ēva sukhã siyà
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ariyànaü: of noble beings; dassanaü: sight; sàdhu: (is)
good; sannivàsō: associating with them; sadà: (is) always;
sukhō: happy; bàlànaü: the ignorant; adassanēna: not seeing;
niccaü ēva: always; sukhã siyà: is conducive to happiness
Seeing noble ones is good. Living with them is always conducive

to happiness. Not seeing the ignorant makes one always happy.

hi bàlasaïgatacàrã dãghaü addhànaü sōcati bàlēhi
saüvàsō amittēna iva sabbadà dukkhō dhãrō ca ¤àtãnaü
samàgamō iva sukha saüvàsō
hi: it is true; bàlasaïgatacàrã: he who keeps the intimate

company of the ignorant; dãghaü addhànaü: over a long
period of time; sōcati: regrets (grieves); bàlēhi saüvàsō:
associating with the ignorant; amittēna iva sabbadà
dukkhō: is always as grievous as living with an enemy;
dhãrō ca: (with) the wise indeed; ¤àtãnaü samàgamō iva:
just like the warm company of relations; sukha saüvàsō: is
a get-together that is conducive to happiness
A person who keeps company with the ignorant will grieve

over a long period of time. Association with the ignorant is like
keeping company with enemies – it always leads to grief.
Keeping company with the wise is like a reunion with ones’
kinsfolk – it always leads to happiness.

tasmà hi, dhãraü ca pa¤¤aü ca bahussutaü ca dhōray-
hasãlaü vatavantaü ariyaü sumēdhaü tàdisaü taü
sappurisaü candimà nakkhatta pathaü iva bhajētha
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tasmà hi: therefore; dhãraü ca: wise ones; pa¤¤aü ca:
possessing wisdom; bahussutaü ca: well learned; dhōray-
hasãlaü: practicing the teaching carefully; vatavantaü:
adept in following the spiritual routine; ariyaü: noble;
sumēdhaü: discreet; tàdisaü: that kind of; taü sappur-
isaü: the virtuous person; candimà iva: just like the moon;
nakkhatta pathaü: (associating) the sky – the path of the
stars; bhajētha: (you must) associate
The moon keeps to the path of the stars. In exactly the same way,
one must seek the company of such noble persons who are non-
fluctuating, endowed with deep wisdom, greatly learned, capable
of sustained effort, dutiful, noble, and are exalted human beings.
Commentary
The Buddha’s illness: These three verses refer to the last days of the
Buddha. When the Buddha was ill, Sakka came down from heaven to
tend and nurse him. The Buddha’s illness, that led to his Great Demise,
has been extensively recorded in Buddhist Literature. The Buddha was
an extraordinary being. Nevertheless He was mortal, subject to disease
and decay as are all beings. He was conscious that He would pass away
in His eightieth year. Modest as He was, He decided to breathe His last
not in renowned cities like Sàvatthi or Ràjagaha, where His activities
were centred, but in a distant and insignificant hamlet, like Kusinàrà.
Here is a detailed account of the Passing Away of the Buddha.
The Buddha, in the company of the Venerable ânanda, entered the
stream Kakudha, drank its water, and bathed there. After crossing the
stream, He entered the mango grove and spoke to the Venerable
Cunda. Addressing the Venerable ânanda, the Buddha said that Cunda
should have no remorse that the Buddha fell ill after partaking of the
meal offered by him. The Buddha came in the company of monks to
the Sàla grove of the Mallas of Kusinàrà on the further side of the
River Hirannavatã. There the Buddha spoke to the Venerable ânanda:
“Prepare me a bed with its head to the North between the twin Sàla
trees. I am tired, and I wish to lie down.”
671
On the bed prepared there, the Buddha lay down with a steadfast mind
on His right side, in the pose of a lion, with one leg resting on the other.
Now the twin Sàla trees were in full bloom out of season, and the body
of the Buddha was covered with the flowers fallen out of reverence.
Divine Mandàra flowers were falling from above. Divine sandal wood
powder was dropping from heaven. All these covered the Buddha’s
body out of reverence. Divine music filled the atmosphere. The
Buddha addressed ânanda: “O ânanda, all these flowers, sandal wood
powder and divine music are offerings to me in reverence. But no rev-
erence can be made by these alone. If any monk or a nun or a male or
female lay disciple were to live according to my teaching and follow
my teaching, he pays me the proper respect; he does me the proper
honour; and that is the highest offering to me, Therefore, ânanda, you
should act according to my teaching and follow the doctrine, and it
should be so taught.”
Now the Venerable Upavàna was standing before the Buddha, and was
fanning Him. The Buddha did not like him standing there, and asked
him to go to one side. The Venerable ânanda knew that the Venerable
Upavàna was a long-standing attendant of the Buddha, and he could
not understand why he was asked to go to one side. So he asked the
Buddha why that monk was asked to go to one side. The Buddha ex-
plained that at that time all around the Sàla grove of the Mallas up to a
distance of twelve leagues, there were heavenly beings standing, leav-
ing no space even for a pin to drop, and that they were grumbling that
they could not see the Buddha at His last moment as He was covered
by a great monk. The Buddha said how the worldly gods were over-
grieved at His passing away, but that the gods who were free from at-
tachment and were mindful had consoled themselves with the thought
that all aggregates are impermanent.
The Buddha addressed the Venerable ânanda again, and said: “There
are these four places, ânanda, which a faithful follower should see
with emotion. They are the place of birth of the Buddha, the place
where the Buddha attained enlightenment, where the wheel of the doc-
trine was set in motion, and where the Buddha passed away. Those
who may die while on their pilgrimage of these places, will be born in
good states after death.” In answer to the Venerable ânanda, the
672
Buddha said that the funeral rites for the Buddha should be as for a
Universal Monarch, and that a Ståpa should be erected at a junction of
four roads in honour of the Buddha. The Buddha also said that there
are four persons in whose memory a Ståpa should be erected, and that
they are the Buddha, a Paccēka Buddha, a disciple of the Buddha and a
Universal Monarch.
It was the wish of the Venerable ânanda that the Buddha should pass
away not in a lesser and small town like Kusinàrà, but in a great city
like Campà. Ràjagaha pointed out that Kusinàrà had been a great city
with a long history, and requested the Venerable ânanda to inform the
Malla princes of Kusinàrà of the imminent passing away of the
Buddha. Accordingly, the Mallas were so informed at their Town Hall.
The Mallas came to the Sàla grove in great grief, and were presented to
the Buddha in the first watch of the night.
Just at this time, a wandering ascetic by the name of Subhaddha
wanted to see the Buddha to get a certain point clarified, but he was re-
fused admission thrice by the Venerable ânanda. The Buddha over-
heard their conversation and entertained him. He wished to know
whether the six religious teachers, such as Pårana Kassapa, were on the
correct path. The Buddha said that only those who were on the eight-
fold noble path shown by Him were on the correct road to emancipa-
tion. Subhaddha wished to be a disciple of the Buddha. Accordingly,
he was admitted as the last disciple of the Buddha, and he became a
sanctified one. In giving further advice to the fraternity of monks, the
Buddha said that in the future, the younger monks should not address
their elders by their names or clan names or as friends, but as Venera-
ble, or Reverend sir. The elder monks, however, could address the
younger monks as friend or by clan name.
The Buddha further said: “If any of you have any doubt or uncertainty
whatsoever as to the Buddha, the teaching, the fraternity of monks, the
path or the practice, you may seek clarification now. Do not say later
that you were facing the Buddha.” Although the Buddha spoke so
thrice, no question was asked, and the Venerable ânanda assured the
Master of their answering faith in Him. The Buddha said that even the
last of those five hundred monks had attained the path of Sōtàpatti, and
was certain of emancipation.
673
Then the Buddha addressed His last words to the monks; “Now, O
monks, I exhort you. All component things are subject to decay. Work
for your salvation in earnest.”
The Buddha entered into a number of stages of the mind, and after ris-
ing from the fourth stage of the trance, passed away. Immediately there
arose a frightening and terrifying earthquake, and there burst forth
thunders of heaven.
As the Buddha passed away, the Venerable Anuruddha uttered forth:
“The exhaling and the inhaling of the passionless Buddha of steadfast
mind have ceased, and He has passed away into the final state of bliss.
With an open mind He bore up the pain, and the release of His mind
was like the extinction of a flame.” The Venerable ânanda observed:
“The passing away of the Buddha is followed by terror with hair stand-
ing on ends.” Sahampati Brahma remarked: “Since this Teacher, the
supreme individual in the world, endowed with all power and omnis-
cience has passed away, it is natural for all beings in the world to cast
away their lives.” Sakka uttered: “All component things are, indeed,
impermanent. Everything is in the nature of rise and decay. Whatever
that rise is subject to cessation, and blissful is their setting down.”
There followed lamentations from worldly monks, but the Venerable
Anuruddha exhorted them not to continue their lamentations.
The Venerable Anuruddha and the Venerable ânanda spent the rest of
that night in religious discussion. Then the Venerable Anuruddha sug-
gested that the sad news of the passing away of the Buddha should be
conveyed to the Malla princes of Kusinàrà. Accordingly, the Venerable
ânanda, accompanied by another monk, went to their assembly at the
Town Hall, and conveyed the sad news to them. The Malla princes, as
well as the other who heard the news, were overcome with grief, and
were in great lamentation.
The Mallàs collected all the flowers and perfumes in their kingdom,
and with all the music at their disposal went to see the body of the
Buddha. For seven days, they paid their highest respects to the body of
the Buddha. On the seventh day, eight leaders of the Mallàs bathed
themselves and being decked in clean garments, tried to raise the body
to take it out through the southern gate for cremation. But, they were
674
unable to move the body, and consulted the Venerable Anuruddha on
the matter. The Venerable Anuruddha told them that it was the wish of
the gods that the body of the Buddha be honoured by the gods as they
like and be removed through the northern gate into the middle of the
city and be taken out through the eastern gate to be cremated at the
Makutabandhana Cētiya of the Mallàs. Then the matter was left to the
wish of the deities.
Now the entire city of Kusinàrà was strewn with divine Mandàra flow-
ers up to knee deep uninterruptedly. After due respect was paid by both
gods and the Mallàs with flowers, perfumes and music, the body was
taken to the Makutabandhana Cētiya of the Mallàs. In consultation with
the Venerable ânanda, the Mallàs treated the body with all the honour
due to a universal monarch. Four leaders of the Mallàs, dressed in new
garments, tried to set fire to the pyre, but they failed in their attempts.
They consulted the Venerable Anuruddha on this point, and were told
that until the Venerable Mahà Kassapa came and paid his respects to the
body, no one could set fire to the pyre. Now at this time, the Venerable
Mahà Kassapa was proceeding from Pava towards Kusinàrà, in the
company of five hundred monks. On the way, he was resting at the foot
of a tree by the side of the road. When he saw an ascetic with a Mandàrà
flower in his hand coming from the direction of Kusinàrà. The Venera-
ble asked him, “Friend, do you know our Teacher?” “Yes, my friend I
know Him. He is the Venerable Gōtama, who passed away seven days
ago. I have taken this Mandàrà flower from the place of death.”
When the worldly monks heard this sad news, they began to weep and la-
ment, but the sanctified ones among them consoled themselves by ob-
serving that all aggregates are impermanent. One monk by the name of
Subhadda, who had entered the order in his old age, expressed his feeling
of relief at the passing away of the Buddha as they would no longer be
bound by various rules of discipline, etc. The Venerable Kassapa gave an
admonition to all the monks there, and proceeded towards Kusinàrà.
The Venerable Mahà Kassapa reached the Makutabandhana Cētiya of
the Mallàs, and went up to the funeral pyre of the Buddha. He adjusted
his hands in reverence, went round the pyre three times. Then he un-
covered the feet of the Buddha’s body, and worshipped them. The five
hundred monks who accompanied him, too, paid their last respects to
675
the Buddha likewise. Immediately, the pyre caught fire by itself, and
the body of the Buddha was consumed by the flames. Streams of water
from above and from beneath a water tank, and scented water from the
Mallàs, for one week protected and honoured the remains of the
Buddha at the Town Hall.
A portion of the remains of the Buddha was claimed by each of the fol-
lowing, namely, King Ajàtasattu of Magadha, Licchavis of Vēsàli,
Sàkyàs of Kapilavatthu, Bulis of Allakappa, Kōliyas of Ràmagàma,
Mallàs of Pàvà, and a Bràhmin of Vēthadãpa. But the Mallàs of Kus-
inàrà maintained that the Buddha passed away within their kingdom,
and that they should give no part of the remains to anybody. The Bràh-
min Dōna settled the dispute by stating that it was not proper to quarrel
over the remains of such a sacred personality who taught the world for-
bearance, and he measured the remains into eight portions, and gave
each claimant one measure of the remains. He said for the empty meas-
ure, and erected a Ståpa in their respective kingdoms embodying the
sacred relics of the Buddha.
sappurisaü: the virtuous person. These verses extol the virtues of
good people, the ariyas. The qualities and characteristics of virtuous
ones are carefully discussed. The following view point establishes the
nature of a sappurisa, a good person.
To observe morality is like putting up a fence to protect the house
against robbers. The social, economic, political and religious ideals are
centred in ethics. The blood of life is love, and morality is its back-
bone. Without virtue life cannot stand, and without love life is dead.
The development of life depends upon the development of virtue and
the overflow of love rises when virtue rises.
Since man is not perfect by nature, he has to train himself to be good.
Thus morality becomes for everyone the most important aspect in life.
Morality is not, for instance, a matter of clothing. The dress that is suit-
able for one climate, period or civilisation may be considered indecent
in another; it is entirely a question of custom, not in any way involving
moral considerations, yet the conditions of convention are continually
being confused with principles that are valid and unchanging.
676
Chapter 16
Piya Vagga
Affection
Admiration Of Self-Seekers Not Seeing The
Liked And Seeing The Unliked Are Both Painful
Not Bound By Ties Of Defilements
16 (1) The Story of Three Ascetics (Verses 209 – 211)
these verses, with reference to a trio, consisting of a father, a
mother, and a son.
The story goes that in a certain household at Sàvatthi there was

an only son who was the darling and delight of his mother and
father. One day some monks were invited to take a meal at the
house, and when they had finished they recited the words of
thanksgiving. As the youth listened to the words of the
Dhamma he was seized with a desire to become a monk, and
straightaway asked leave of his mother and father. They re-
fused to permit him to do so. Thereupon the following thought
occurred to him, ‘When my mother and father are not looking,
I will leave the house and become a monk.”
Now whenever the father left the house, he committed the son
to the care of his mother, saying, “Pray keep him safe and
sound;” and whenever the mother left the house, she commit-
ted the son to the care of the father. One day, after the father
had left the house, the mother said to herself, “I will indeed
keep my son safe and sound.” So she braced one foot against
one of the door-posts and the other foot against the other door-
post, and sitting thus on the ground, began to spin her thread.
The youth thought to himself, “I will outwit her and escape.”
So he said to his mother, “Dear mother, just remove your foot a
little; I wish to attend to nature’s needs.” She drew back her
foot and he went out. He went to the monastery as fast as he
678
could, and, approaching the monks, said, “Receive me into the
Sangha, Venerables.” The monks complied with his request
and admitted him to the Sangha.
When his father returned to the house, he asked the mother,

“Where is my son?” “Husband, he was here but a moment
ago.” “Where can my son be?” thought the father, looking
about. Seeing him nowhere, he came to the conclusion, “He
must have gone to the monastery.” So the father went to the
monastery and, seeing his son garbed in the robes of a monk,
wept and lamented and said, “Dear son, why do you destroy
me?” But after a moment he thought to himself, “Now that my
son has become a monk, why should I live the life of a layman
any longer?” So of his own accord, he also asked the monks to
receive him into the Sangha, and then and there retired from
the world and became a monk.
The mother of the youth thought to herself, “Why are my son

and my husband tarrying so long?” Looking all about, she sud-
denly thought, “Undoubtedly they have gone to the monastery
and become monks.” So she went to the monastery and, seeing
both her son and her husband wearing the robes of monks,
thought to herself, “Since both my son and my husband have
become monks, what further use have I for the house-life?”
And, of her own accord, she went to the community of nuns
and retired from the world.
But even after mother and father and son had retired from the
world and adopted the religious life, they were unable to re-
main apart; whether in the monastery or in the convent of the
nuns, they would sit down by themselves and spend the day
chatting together. The monks told the Buddha what was going
679
on. The Buddha sent for them and asked them, “Is the report
true that you are doing this and that?” They replied in the af-
firmative. Then said the Buddha, “Why do you do so? This is
not the proper way for monks and nuns to conduct them-
selves.” “But it is impossible for us to live apart.” “From the
time of retirement from the world, such conduct is highly im-
proper; it is painful both to be deprived of the sight of those
who are dear, and to be obliged to look upon that which is not
dear; for this reason, whether persons or material things be in-
volved, one should take no account either of what is dear or of
what is not dear.”
attànaü ayōgē yu¤jaü yōgasmiü ayōjayaü ca

atthaü hitvà piyaggàhi attànuyōginaü pihēti
attànaü: (where) one; ayōgē: should not get engaged;

yu¤jaü: who gets engaged; yōgasmiü: where one should
get engaged; ayōjayaü: who does not engage; ca atthaü:
what should be done; hitvà: neglecting; piyaggàhi: grasps
only what appeals; attànuyōginaü: those who seek selfish
ends; pihēti: desire
Being devoted to what is wrong, not being devoted to what is

right, abandoning one’s welfare, one goes after pleasures of the
senses. Having done so, one envies those who develop them-
selves.
piyēhi appiyēhi kudàcanaü mà samàga¤chi piyànaü

adassanaü appiyànaü dassanaü ca dukkhaü
680
piyēhi: the endearing ones; appiyēhi: those who are dis-
liked; kudàcanaü: never; mà samàga¤chi: never associate
closely; piyànaü: of the loved ones; adassanaü: not see-
ing; appiyànaü dassanaü ca: (and) also seeing disliked
persons; dukkhaü: (are both) painful
Never associate with those whom you like, as well as with those
whom you dislike. It is painful to part company from those
whom you like. It is equally painful to be with those you dislike.

tasmà piyaü na kayiràtha, hi piyàpàyō pàpakō
yēsaü piyàppiyaü natthi tēsaü ganthà na vijjanti
tasmà: therefore; piyaü na kayiràtha: do not take a liking;
hi: because; piyàpàyō: separating from those we like;
pàpakō: is evil; yēsaü: for someone; piyàppiyaü: pleasant
or unpleasant; natthi: there is not; tēsaü: to them; ganthà:
knots of defilements; na vijjanti: are not seen
Therefore, one must not have endearments; because, separation

is painful. For those who are free of bonds there are no endear-
ments or non-endearments.
Commentary
dukkha: suffering. Dukkha is the first of the Four Noble Truths. As a
feeling dukkha means that which is difficult to be endured (du – diffi-
cult; kha – to endure). As an abstract truth dukkha is used in the sense
of contemptible (du) and emptiness (kha). The world rests on suffering
– hence, it is contemptible. The world is devoid of any reality – hence,
it is empty or void. Dukkha means contemptible void.
Average men are only surface-seers. An ariya sees things as they truly
are. To an ariya all life is suffering and he finds no real happiness in
681
this world which deceived mankind with illusory pleasures. Material
happiness is merely the gratification of some desire. No sooner is the
desired thing gained than it begins to be scorned. Insatiate are all de-
sires. All are subject to birth (jàti), and consequently to decay (jarà),
disease (vyàdhi), and finally to death (marana). No one is exempt from
these four inevitable causes of suffering.
Impeded wish is also suffering. We do not wish to be associated with
things or persons we detest, nor do we wish to be separated from things
or persons we love, Our cherished desires are not, however, always
gratified. What we least expect or what we least desire is often thrust
on us. At times such unexpected unpleasant circumstances become so
intolerable and painful that weak ignorant folk are compelled to com-
mit suicide as if such an act would solve the problem.
Real happiness is found within, and is not to be defined in terms of
wealth, power, honours or conquests. If such worldly possessions are
forcibly or unjustly obtained, or are misdirected, or even viewed with
attachment, they will be a source of pain and sorrow for the possessors.
Ordinarily, the enjoyment of sensual pleasures is the highest and only
happiness to an average person. There is no doubt a momentary happi-
ness in the anticipation, gratification, and recollection of such fleeting
material pleasures, but they are illusory and temporary. According to
the Buddha non-attachment (viràgatà) or the transcending of material
pleasures is a greater bliss. In brief, this composite body itself is a
cause of suffering.
This first truth of suffering, which depends on this so-called being and
various aspects of life, is to be carefully analyzed and examined. This
examination leads to a proper understanding of oneself as one really is.
Buddha has declared: Birth is dukkha. Birth means the whole process
of life from conception to parturition. It is conception which is particu-
larly meant here. Just to be caught up in a situation where one is tied
down by bonds of craving to a solid, deteriorating, physical body – this
is dukkha. By being lured into birth by craving or forced into it by
kamma, one must experience dukkha. Then the whole operation of
birth is so painful that if it goes wrong in some way, as modern psy-
682
chology has discovered, a deep mental scar, a kind of trauma, maybe
left upon the infant’s mind. Lord Buddha, however, has declared from
his own memories of infinite births, that to be born is a terrifying expe-
rience, so much so that most people prefer to forget it. There is another
sense in which birth is really dukkha, for, in Buddha’s Teachings,
birth-and-death are different phases of existence from moment to mo-
ment. Just as in the body new cells are being produced to replace old
ones which are worn out, so in the mind, new objects are being pre-
sented, examined and dying down. This constant flow goes on day and
night, on and on, so that if it is examined carefully, (with insight), it
will be seen to be an experiential disease giving no peace, ensuring no
security, and resulting in no lasting satisfaction. In a moment of experi-
ence events arise, subsist and pass away but this is a meaning of birth-
and-death only to be really understood with the aid of deep meditation
and insight.
Old age is dukkha. This is perhaps more obvious. Teeth fall out, one’s
nice glossy hair becomes thin and white, the stomach refuses to digest
one’s favourite food, joints ache and creak and muscles grow weak;
more serious than these physical afflictions are such manifestations as
failing sight or difficulty in hearing – pages might be covered with
them all. Most terrible of all is the mind’s declining ability to under-
stand or to react intelligently, the increasing grip of habits and preju-
dices, the disinclination to look ahead (where death lies in wait) but to
gaze back at the fondly remembered and increasingly falsified past.
Lastly, one might mention that softness of the mind which is politely
called ‘second childhood’, and accurately called ‘senility’. Not all be-
ings, not all people will be subject to all of these conditions, but grow-
ing old surely entails experiencing some of them, experience which
can only be distasteful.
Sickness is dukkha. Again, not all will be affected by diseases during

life though it is certainly common enough. Consider this body: how in-
tricate it is, how wonderful that it works smoothly even for five min-
utes, let alone for eight years. One little gland or a few little cells going
wrong somewhere, marching out of step, and how much misery can be
caused! Most people, again, prefer not to think about this and so suffer
683
the more when they are forced to face it. To be convinced of the com-
monness of illness, one has only to look into hospitals, talk to doctors
and nurses, or open a medical textbook. The diseases about which one
can learn are enormous in number and fade off into all sorts of nasty
conditions for which science has not yet been able to discover the
causes. Mental diseases, brought on by a super-strong root of delusion
variously mixed with greed and aversion, are also included here.
In the First Sermon of the Buddha, the central concept is the notion of
suffering. Said the Buddha: “The noble truth of suffering is this: Birth
itself is suffering; old age is suffering; sickness is suffering; death is
suffering, association with the unpleasant is suffering; separation from
the beloved ones is suffering; non-acquisition of the desired objects is
suffering. In brief, all the five aggregates of envelopment are suffering.”
“The noble truth of the cause of suffering is this: It is this craving which
causes rebirth, which is attended with enjoyment. It takes delight here
and there, namely, in sensual desires, in existence and in destruction.”
“The noble truth of the cessation of suffering is this: It is the complete
avoidance, cessation, giving up, abandonment, release and detachment
of that craving.”
“The noble truth of the way to the cessation of this suffering is the no-
ble Eight-fold Path consisting of proper vision and proper thought.”
“This noble truth of suffering is a theory not heard of by me earlier,
and in which arose my perception, insight, wisdom, knowledge and il-
lumination. This noble truth of suffering, O monks, must be fully un-
derstood.”
“This noble truth of the cause of suffering is a theory not heard of by
me earlier, and in which arose my perception, insight, wisdom, know-
ledge and illumination. This cause of suffering, O monks, must in fact
be given up; and it has been give up by me.”
“This noble truth of the cessation of suffering is a theory not heard of
by me earlier, and in which arose my perception, insight, wisdom,
knowledge and illumination. This noble truth, O monks, must indeed,
be developed; and it has been developed by me.”
684
The Outcome Of Endearment
16 (2) The Story of a Rich Householder (Verse 212)

this verse with reference to a rich householder who had lost his
son.
The story goes that this layman, on losing his son, was so over-
whelmed with grief that he went every day to the burning-
ground and wept, being unable to restrain his grief. As the
Buddha surveyed the world at dawn, he saw that the layman
had the faculties requisite for conversion. So when he came
back from his alms-round, he took one attendant monk and
went to the layman’s door. When the layman heard that the
Buddha had come to his house, he thought to himself, “He
must wish to exchange the usual compliments of health and ci-
vility with me.” So he invited the Buddha into his house, pro-
vided him with a seat in the house-court, and when the Buddha
had taken his seat, approached him, saluted him, and sat down
respectfully on one side.
At once the Buddha asked him, “Layman, why are you sad?” “I
have lost my son; therefore I am sad,” replied the layman. Said
the Buddha, “Grieve not, layman. That which is called death is
not confined to one place or to one person, but is common to
all creatures who are born into this world. Not one of the ele-
ments of being is permanent. Therefore one should not give
himself up to sorrow, but should rather take a reasonable view
of death, even as it is said, ‘Mortality has suffered mortality,
dissolution has suffered dissolution.’
685
“For wise men of old sorrowed not over the death of a son, but
applied themselves diligently to meditation upon death, saying
to themselves, ‘Mortality has suffered mortality, dissolution
has suffered dissolution.’ In times past, wise men did not do as
you are doing on the death of a son. You have abandoned your
wonted occupations, have deprived yourself of food, and spend
your time in lamentation. Wise men of old did not do so. On
the contrary, they applied themselves diligently to meditation
upon death, would not allow themselves to grieve, ate their
food as usual, and attended to their wonted occupations. There-
fore grieve not at the thought that your dear son is dead. For
whether sorrow or fear arises, it arises solely because of one
that is dear.”

piyatō sōkō jàyatã piyatō bhayaü jàyatã piyatō
vippamuttassa sōkō natthi bhayaü kutō
piyatō: because of endearment; sōkō: sorrow; jàyatã: is

born; piyatō: because of endearment; bhayaü: fear; jàyatã:
arises; piyatō vippamuttassa: to one free of endearment;
sōkō natthi: there is no sorrow; bhayaü: fear; kutō: how
can there be?
From endearment arises sorrow. From endearment fear arises.

For one free of endearment, there is no sorrow. Therefore how
can there be fear for such a person?
Commentary
The Buddha’s daily routine: According to the story that gave rise to
this stanza and to many others, the Buddha, each morning, contem-
686
plates the world, looking for those who should be helped. The Buddha
can be considered the most energetic and the most active of all reli-
gious teachers that ever lived on earth. The whole day He was occu-
pied with His religious activities, except when He was attending to His
physical needs. He was methodical and systematic in the performance
of His daily duties. His inner life was one of meditation and was con-
cerned with the experiencing of Nibbanic Bliss, while His outer life
was one of selfless service for the moral upliftment of the world. Him-
self enlightened, He endeavoured His best to enlighten others and lib-
erate them from the ills of life. His day was divided into five parts,
namely, (1) The forenoon session, (2) The afternoon session, (3) The
first watch, (4) The middle watch and (5) The last watch. Usually,
early in the morning, He surveys the world with His divine eye to see
whom he could help. If any person needs His spiritual assistance, unin-
vited He goes, often on foot, sometimes by air using His psychic pow-
ers, and converts that person to the right path. As a rule He goes in
search of the vicious and the impure, but the pure and the virtuous
come in search of Him. For instance, the Buddha went of His own ac-
cord to convert the robber and murderer Angulimàla and the wicked
demon âlavaka, but pious young Visàkhà, generous millionaire
Anàthapiõóika, and intellectual Sàriputta and Moggallàna came to Him
for spiritual guidance. While rendering such spiritual service to whom-
soever it is necessary, if He is not invited for alms-giving by a lay sup-
porter at some particular place, He, before whom kings prostrated
themselves, would go in quest of alms through alleys and streets, with
bowl in hand, either alone or with His disciples. Standing silently at the
door of each house, without uttering a word, He collects whatever food
is offered and placed in the bowl and returns to the monastery. Even in
His eightieth year when He was old and in indifferent health, He went
on His rounds for alms in Vēsàli. Before midday He finishes His
meals. Immediately after lunch He daily delivers a short discourse to
the people, establishes them in the Three Refuges and the Five Pre-
cepts and if any person is spiritually advanced, he is shown the path to
sainthood. At times He grants ordination to them if they seek admis-
sion to the Sangha, and then retires to His chamber.
687
Sorrow And Fear Arise Due To Loved Ones
16 (3) The Story of Visàkhà (Verse 213)
this verse with reference to Visàkhà, the renowned donor of the
Pubbàràma Monastery. The story goes that Visàkhà used to
permit her son’s daughter, a maiden named Dattà, to minister
to the monks in her house when she was absent. After a time
Dattà died. Visàkhà attended to the deposition of her body, and
then, unable to control her grief, went sad and sorrowful to the
Buddha, and having saluted Him, sat down respectfully on one
side. Said the Buddha to Visàkhà, “Why is it, Visàkhà, that you
sit here sad and sorrowful, with tears in your eyes, weeping and
wailing?” Visàkhà then explained the matter to the Buddha,
saying, “Venerable, the girl was very dear to me and she was
faithful and true; I shall not see the likes of her again.” “But,
Visàkhà, how many inhabitants are there in Sàvatthi?” “I have
heard you say, Venerable, that there are seventy million.” “But
suppose all these persons were as dear to you as was Dattà;
would you like to have it so?”
“Yes, Venerable.” “But how many persons die every day in Sà-
vatthi?” “A great many, Venerable.” “In that case it is certain
that you would lack time to satisfy your grief, you would go
about both by night and by day, doing nothing but wail.” “Cer-
tainly, Venerable; I quite understand.” Then said the Buddha,
“Very well, do not grieve. For whether it be grief or fear, it
springs solely from affection.”

pēmatō sōkō jàyatã pēmatō bhayaü jàyatã pēmatō
vippamuttassa sōkō natthi bhayaü kutō?
688
pēmatō: because of affection; sōkō: sorrow; jàyatã: is born;
pēmatō: because of affection; bhayaü: fear, jàyatã: arises;
pēmatō vippamuttassa: to one free of affection; sōkō natthi:
there is no sorrow; bhayaü: fear; kutō: how can there be?
From affection arises sorrow. From affection fear arises. To

one free of affection there is no sorrow. Therefore, how can
there be fear for such a person?
Commentary
Visàkhà’s grief: The Buddha spoke this verse to pacify Visàkhà, the
greatest female lay supporter of the Buddha in the early days of Bud-
dhasàsana (The Dispensation of the Buddha). Visàkhà’s life is intimately
interwoven with the early history of Buddhism. There is an incident in
her life which reveals her dutiful kindness even towards animals. Hearing
that her well-bred mare gave birth to a foal in the middle of the night, she
immediately repaired to the stable with her female attendants bearing
torches in their hands, and attended to all the mare’s needs with the great-
est care and attention.
As her father-in-law was a staunch follower of Niganñhanàtaputta, he in-

vited a large number of naked ascetics to his house for alms. On their ar-
rival Visàkhà was requested to come and render homage to these so-called
arahats. She was delighted to hear the word arahat and hurried to the hall
only to see naked ascetics devoid of all modesty. The sight was too un-
bearable for a refined lady like Visàkhà. She reproached her father-in-law
and retired to her quarters without entertaining them. The naked ascetics
took offence and found fault with the millionaire for having brought a fe-
male follower of the ascetic Gōtama to his house. They asked him to expel
her from the house immediately. The millionaire pacified them. One day
he sat on a costly seat and began to eat some sweet milk rice-porridge
from a golden bowl. At that moment a monk entered the house for alms.
Visàkhà was fanning her father-in-law and without informing him of his
presence she moved aside so that he might see him. Although he saw him
he continued eating as if he had not seen him. Visàkhà politely told the
monk, “Pass on, Venerable, my father-in-law is eating stale fare
(purànam).” The ignorant millionaire misconstruing her words, was so
689
provoked that he ordered the bowl to be removed and Visàkhà to be ex-
pelled from the house. Visàkhà was the favourite of all the inmates of the
house, and so nobody dared to touch her. But Visàkhà, disciplined as she
was, would not accept without protest such treatment even from her fa-
ther-in-law. She politely said, “Father, this is no sufficient reason why I
should leave your house. I was not brought here by you like a slave girl
from some ford. Daughters whose parents are alive do not leave like this.
It is for this very reason that my father, when I set out to come here, sum-
moned eight clansmen and entrusted me to them, saying, ‘If there be any
fault in my daughter, investigate it.’ Send word to them and let them in-
vestigate my guilt or innocence.” The millionaire agreed to her reasonable
proposal and summoning them, said, “At a time of festivity, while I was
sitting and eating sweet milk rice-porridge from a golden bowl, this girl
said that what I was eating was unclean. Convict her of this fault and expel
her from the house.” Visàkhà proved her innocence stating, “That is not
precisely what I said. When a certain Monk was standing at the door for
alms, my father-in-law was eating sweet milk rice-porridge, ignoring him.
Thinking to myself that my father, without performing any good deed in
this life, is only consuming the merits of past deeds, I told the Monk, ‘Pass
on, Venerable, my father-in-law is eating stale fare.’ What fault of mine is
there in this?” She was acquitted of the charge, and the father-in-law him-
self agreed she was not guilty. But the spiteful millionaire charged her
again for having gone behind the house with male and female attendants
in the middle watch of the night. When she explained that she actually did
so in order to attend on a mare in travail, the clansmen remarked that their
noble daughter had done an exemplary act which even a slave-girl would
not do. She was thus acquitted of the second charge too. But the revenge-
ful millionaire would not rest until she was found guilty. Next time he
found fault with her for no reason. He said that before her departure from
home her father gave her ten admonitions. For instance, he said to her,
“The indoor fire is not to be taken out of doors. Is it really possible to live
without giving fire even to our neighbours on both sides of us?” ques-
tioned the millionaire. She availed herself of the opportunity to explain all
the ten admonitions in detail to his entire satisfaction. The millionaire was
silenced and he had no other charges to make. Having proved her inno-
cence, self-respecting Visàkhà now desired to leave the house as she was
ordered to do so in the first place. The millionaire’s attitude towards
Visàkhà was completely changed, and he was compelled to seek pardon
from her daughter-in-law for what he had uttered through ignorance.
690
The Outcome Of Passion
16 (4) The Story of Licchavi Princes (Verse 214)
While residing at the Kåtàgàra Monastery in Vēsàli, the
Buddha spoke this verse with reference to the Licchavi princes.
The story goes that on a certain festival day, the Licchavi
princes, adorned with adornments of the greatest possible vari-
ety, departed from the city to go to the pleasure garden. As the
Buddha entered the city for alms, he saw them and addressed
the monks, “Monks, just look at those Licchavi princes! Those
of you who have never seen the thirty-three deities, take a look
at those princes!” So saying, the Buddha entered the city.
On the way to the pleasure garden the princes saw a certain
courtesan and took her with them. Becoming jealous of each
other over the courtesan, they fell to fighting with each other
and set flowing as it were a river of blood. Men laid them on
frame-mattresses, lifted them up, and carried them off. After
the Buddha had eaten his meal, he departed from the city.
When the monks saw the Licchavi princes thus borne along,
they said to the Buddha, “Venerable, early in the morning the
Licchavi princes departed from the city adorned and beautified
like gods. Now, however, all because of a single woman, they
have come to this sad plight. Said the Buddha, “Monks,
whether sorrow or fear arises, it arises solely because of lust.”

ratiyà sōkō jàyatã ratiyà bhayaü jàyatã ratiyà
vippamuttassa sōkō natthi bhayaü kutō?
ratiyà: because of lust; sōkō: sorrow; jàyatã: is born; ratiyà:

because of lust; bhayaü: fear; jàyatã: arises; ratiyà vippam-
691
uttassa: to one free of lust; sōkō natthi: there is no sorrow;
bhayaü: fear; kutō: how can there be?
From passion arises sorrow. From passion fear arises. To one

free of passion there is no sorrow. In such a person how can
there be fear?
Commentary
The Licchavi princes: This verse was spoken by the Buddha to mark
an incident in which the Licchavi princes figured. The Licchavis,
whose capital was Vēsàli – one of the greatest cities of India in the
Buddha’s day – were a very proud dynasty. The following incident il-
lustrates it.
The Licchavis of Vēsàli heard that the Buddha had come to Vēsàli and
was dwelling at the mango grove of Ambapàli. They got into a fleet of
valuable vehicles and proceeded towards the mango grove. Some of
them were dark blue in complexion, and they were dressed in dark blue
garments and decked in dark blue ornaments. Some of them were yel-
lowish in complexion, They were dressed in yellowish garments and
decked in yellowish ornaments. Some of the Licchavis were reddish in
complexion, and they were dressed in reddish garments and decked in
reddish ornaments. Some of them were pale in complexion, and they
were dressed in pale garments and decked in pale ornaments.
Ambapàli drove her vehicles against those of the young Licchavis, axle
to axle, wheel to wheel and yoke to yoke. Then the Licchavis ad-
dressed Ambapàli.
“Why do you, Ambapàli, drive like this, axle to axle, wheel to wheel
and yoke to yoke against the young Licchavis.”
“That is simply because I have invited the Blessed One with the frater-
nity of monks to alms tomorrow at my residence,” said Ambapàli.
“Will you give that chance to us, Ambapàli, for a hundred thousand
gold coins?” asked the Licchavis.
692
“No, my lords, even if you were to offer me the entire Vēsàli with all
its colonies, I will not give you this chance of offering the meal.”
The Licchavis snapped their fingers, and said, “We have been outdone
by this woman of the mango grove. We have been beaten by this
woman of the mango grove.”
They, however, proceeded towards the mango grove, and the Buddha,
seeing them at a distance, said to the fraternity of monks, “Those of
you monks who have not seen gods of the Tàvatiüsa world may look
at these Licchavi princes, and think of them as quite comparable to
gods of the Tàvatiüsa.”
The Licchavi princes got down from their vehicles, and walked up to
the place where the Buddha was seated. They sat aside and listened to
the admonition of the Buddha. Although they invited the Buddha and
the fraternity of monks to alms next day, the Buddha said that He had
already accepted an invitation to alms from Ambapàli. The Licchavi
princes snapped their fingers, and said, “We have been outdone, and
we have been beaten by the woman of the mango grove.”
693
The Outcome Of Lust
16 (5) The Story of Anitthigandha Kumàra (Verse 215)

this verse with reference to a youth named Anitthigandha.
Anitthigandha, we are told, passed from the World of Brahma

and was reborn in Sàvatthi into a family possessed of great
wealth. From the day of his birth he refused to go near a
woman. When he reached manhood his mother and father said
to him, “Son, we wish to arrange a marriage for you.” The
youth replied, I have no use for a woman.” Time and again
they asked him, and time and again he refused. Finally he
caused five hundred goldsmiths to make a solid image of
beaten gold in the form of a woman of surpassing beauty and
said to his parents, “If you will bring me such a maiden as that,
I will do your bidding.” So saying, he pointed to the image of
gold. So his mother and father summoned several noted Bràh-
mins and sent them forth, saying, “Our son possesses great
merit; there must certainly be a maiden who wrought works of
merit with him. Take this image of gold with you, go abroad,
and bring back with you a maiden of equal beauty.” “Agreed,”
said the Bràhmins, and they travelled from place to place until
they came to the city Sàgala in the kingdom of Madda.
Now there lived in this city a certain maiden of about sixteen

years of age, and she was exceedingly beautiful. The Bràhmins
set the golden image down by the side of the road leading to
the bathing-place. When the nurse of that maiden saw the im-
age, she said to herself, “I thought this was my own daughter;
pray what can this be?” Then the Bràhmins asked her,
694
“Woman, does your daughter look like this image?” “What
does this image amount to, compared with my daughter?”
‘Well then, show us your daughter.” The nurse accompanied
the Bràhmins to the house. The mistress and master of the
household exchanged friendly greetings with the Bràhmins,
and then caused their daughter to come down and stand on the
lower floor of the palace beside the golden image. So great was
the beauty of the maiden that the image no longer seemed
beautiful. The Bràhmins gave them the image, took the
maiden, and went to inform the mother and father of Anitthig-
andha Kumàra. Delighted at heart, they said to the Bràhmins,
“Go fetch this maiden hither with all speed.” So saying, they
were sent forth with rich offerings. When Anitthigandha
Kumàra heard the report he said, “Let them fetch the maiden
hither with all speed.” The maiden entered a carriage, but so
delicate was she that as she was being conveyed along the
road, the jolting of the carriage gave her cramps, and she died.
When the death was reported to the youth, he exclaimed,
“Alas, to think that I should have failed to meet so beautiful a
woman!” Profound melancholy came over him, and he was
overwhelmed with grief and pain.
The Buddha, seeing that he was ripe for conversion, stopped at

the door of his house on his round for alms. He was invited in
for a meal by the youth’s parents. At the end of the meal, the
Buddha asked of the youth, “Youth, you seem to be very sad.”
“Yes, Venerable,” replied the youth, “a most beautiful woman
just died upon the road, and the news of her death has made me
very sad; so great is my sadness that even my food does not
agree with me.” Then said the Buddha to him, “But, youth, do
you know the cause of the intense sorrow which has afflicted
you?” “No, Venerable, I do not.” “Youth, because of love, in-
695
tense sorrow has come upon you; sorrow and fear both spring
from love.”

kàmatō sōkō jàyatã kàmatō bhayaü jàyatã kàmatō
vippamuttassa sōkō natthi bhayaü kutō
kàmatō: because of passion; sōkō: sorrow; jàyatã: is born;

kàmatō: because of passion; bhayaü: fear; jàyatã: arises;
kàmatō vippamuttassa: to one free of passion; sōkō natthi:
From desire arises sorrow. From desire fear arises. To one free
of desire there is no sorrow. For such a person how can there
be fear?
Commentary
Special Note: The story of Prince Anitthigandha has a remarkable sim-
ilarity to the story of King Kusa. In this story though, unlike in the
Kusa story, the prince is extremely handsome. The parallel occurs in
the making of a golden image of a woman depicting the ideal of femi-
nine beauty, in terms of the prince’s vision. In this story as well as in
the Kusa episode, the prince, seeking the ideal bride, sends out Bràh-
mins with a golden effigy. But in this story a beauty is discovered
matching the golden image, the episode ends in tragedy, as the bride
dies on the way to see the prince.
696
Sorrow And Fear Arise Due To Miserliness
16 (6) The Story of a Bràhmin (Verse 216)

this verse with reference to a Bràhmin who was a farmer.
The story goes that this Bràhmin, who held false views, went
one day to the bank of the river to clear his field. The Buddha,
seeing that he was ripe for conversion, went to him. The Bràh-
min, although he saw the Buddha, paid him no mark of respect
but remained silent. The Buddha was the first to speak and said,
“Bràhmin, what are you doing?” “Clearing my field, Venera-
ble.” The Buddha said no more and went on his way. On the
following day, the Bràhmin went to plough his field. The
Buddha went to him and asked, “Bràhmin, what are you do-
ing?” “Plowing my field, Venerable.” The Buddha, hearing his
reply, went on his way. On several days in succession the
Buddha went to the Bràhmin and asked the same question. Re-
ceiving the answers, “Venerable, I am planting my field, I am
weeding my field, I am guarding my field,” the Buddha went on
his way. One day the Bràhmin said to the Buddha, “Venerable,
you have been coming here ever since I cleared my field. If my
crop turns out well, I will divide it with you. I will not myself
eat without giving to you. Henceforth you shall be my partner.”
As time went on, his crop flourished. One day, he said to him-
self, “My crop has flourished; tomorrow I will set the reapers to
work.” So he made ready for the reaping. But a severe rain-
storm raged that night and swept away his crops; the field
looked as if it had been cut clean. The Buddha, however, knew
from the very first that his crop would not flourish. Early in the
morning when the Bràhmin saw that the field had been swept
697
clean, he thought with deep grief, “The monk Gōtama has vis-
ited this field from the day when I first cleared it, and I have
said to him, ‘If this crop of mine turns out well, I will divide it
with you. I will not myself eat without giving to you. Hence-
forth you shall be my partner.’ But the desire of my heart has
not been fulfilled.” And so he refused to eat and went to bed.
Now the Buddha stopped at the door of his house. When the
Bràhmin heard that the Buddha had arrived, he said, “Bring my
partner in and give him a seat here.” His servants did so. When
the Buddha had taken his seat, he asked, “What is the matter,
Bràhmin?” “Venerable, you have visited me from the day when
I first cleared my field, and I have said to you, ‘If my crop turns
out well, I will divide it with you.’ But the desire of my heart
has not been fulfilled. Therefore, sorrow has come upon me,
and my food no longer agrees with me.” Then the Buddha said
to him, “But, Bràhmin, do you know what causes this sorrow
that has come upon you?” “No, Venerable, that I do not know.
But you know.” The Buddha replied, “Yes, Bràhmin. Whether
sorrow or fear arises, it arises solely from desire.”

taõhàya sōkō jàyatã, taõhàya bhayaü jàyatã
taõhàya vippamuttassa sōkō natthi bhayaü kutō
taõhàya: because of desire; sōkō: sorrow; jàyatã: is born;

taõhàya: because of desire; bhayaü: fear; jàyatã: arises;
taõhàya vippamuttassa: to one free of desire; sōkō natthi:
From craving arises sorrow. From craving fear arises. To one

free of craving there is no sorrow. For such a person how can
there be fear?
698
Commentary
taõhà: thirst; craving. Craving is the chief root of suffering, and of the
ever continuing cycle of rebirths. “What, O monk, is the origin of suf-
fering? It is that craving which gives rise to fresh rebirth and, bound up
with pleasure and lust, here and there, finds ever fresh delight. It is the
sensual craving (kàma-taõhà), the craving for existence (bhava-taõhà),
the craving for non-existence (vibhava-taõhà). Taõhà is the eighth link
in the formula of the dependent origination (paticca-samuppàda).
Corresponding to the six sense-objects, there are six kinds of craving:

craving for visible objects, for sounds, odours, tastes, bodily impres-
sions, mental impressions (råpa-taõhà, sadda, gandha, rasa, phot-
tabba, dhamma). Corresponding to the three-fold existence, there are
three kinds: craving for sensual existence (kàma-taõhà), for fine-mate-
rial existence (råpa), for immaterial existence (aråpa).
There are eighteen thought-channels of craving (taõhà-vicarita) in-

duced internally, and eighteen induced externally; and as occurring in
past, present and future, they total one hundred and eight. According to
the dependent origination, craving is conditioned by feeling. Of crav-
ing for existence (bhava-taõhà), it is said: “No first beginning of the
craving for existence can be perceived, O’ monks, before which it was
not and after which it came to be. But it can be perceived that craving
for existence has its specific condition. I say, O’ monks, that also crav-
ing for existence has its condition that feeds it (sàhàram) and is not
without it. And what is it? Ignorance, one has to reply.” Craving for ex-
istence and ignorance are called the outstanding causes that lead to
happy and unhappy destinies (courses of existence).
699
Beloved Of The Masses
16 (7) The Story of Five Hundred Boys (Verse 217)
While residing at the Vēluvana Monastery, the Buddha spoke

this verse with reference to five hundred boys.
One day, on the occasion of a certain festival, as the Buddha,

accompanied by the eight chief elders and a retinue of five
hundred monks, was entering Ràjagaha for alms, he saw five
hundred youths with baskets of cakes on their shoulders come
out of the city on their way to a pleasure garden. When they
saw the Buddha, they saluted him and continued on their way
without so much as saying to a single monk, “Have a cake.”
When they had gone, the Buddha said to the monks, “Monks,
would you not like to eat some cakes?” “Venerable, where are
my cakes?” “Do you not see those youths passing by with bas-
kets of cakes on their shoulders?” “Venerable, such youths as
they never give cakes to anybody.” “Monks, although these
youths have not invited you or me to share their cakes, yet a
monk, the owner of the cakes, follows in the rear. You must eat
some cakes before you go on.” Now the Buddhas cherish no
sentiments of ill-will or hatred towards any man; therefore the
Buddha spoke thus. And having thus spoken, he went with the
congregation of monks, and sat down at the foot of a certain
tree in the shade.
When the youths saw Venerable Mahà Kassapa following in the

rear, they immediately took a liking to him. In fact, their bodies
were pervaded with a thrill of pleasure at seeing him. Forthwith
they set down their baskets, saluted the elder with the five rests,
held up the cakes, baskets and all, and saluting the elder, said to
him, “Have some cakes, Venerable.” In reply the elder said to
them, “There is the Buddha with the congregation of monks,
sitting at the foot of a tree. Take your offerings and go and share
with the congregation of monks.” “Very well, Venerable,” re-
plied the youths. However, they turned around and went back to
the elder, gave the elder the cakes, stood on one side watching
him, and at the end of the repast, gave him water. The monks
were offended and said, “These youths have shown favouritism
in giving alms; they never asked either the Buddha or the chief
elders to accept alms, but when they saw Venerable Mahà Kas-
sapa, they took their baskets and went to offer him cakes.” The
Buddha, hearing their words, said, “Monks, a monk like my son
Mahà Kassapa is dear to deities and men alike; such a man they
delight to honour with the four requisites.”

sãladassana sampannaü dhammaññhaü saccavàdinaü
attanō kamma kubbànaü taü janō piyaü kurutē
sãladassana sampannaü: endowed with discipline and

insight; dhammaññhaü: well established in the dhamma;
saccavàdinaü: truthful; attanō: one’s own; kamma kub-
bànaü: looking after activities; taü: that kind of being;
janō: the masses; piyaü kurutē: love (hold in affection)
He is endowed with discipline and insight. He is firmly estab-

lished in the laws of righteousness. He speaks the truth. He
looks after his worldly and spiritual responsibilities. The
masses adore that kind of person.
Commentary
Saccavàdinaü: having realized the truth. The Teachings of the
Buddha rest firmly on the Four Noble Truths in which he has discov-
701
ered as the eternal human condition. Truthfulness (sacca) is the sev-
enth perfection. By sacca is here meant the fulfillment of one’s prom-
ise. This is one of the salient characteristics of a Bōdhisatta, for he is
no breaker of his word. He acts as he speaks, he speaks as he acts (yat-
hàvàdi tathàkàri yathàkàri tathàvàdi). According to the Hàrita Jàtaka a
Bōdhisatta, in the course of his life’s wanderings, never utters an un-
truth although at times he may violate the other four precepts. Truth he
hides not, even to be polite. He makes truth his guide, and holds it his
bounden duty to keep his word. He ponders well before he makes his
promise, but once made the promise is fulfilled at any cost, even that of
his life.
In the Hiri Jàtaka the Bōdhisatta advises: “Be thou in deed to every
promise true, Refuse to promise what thou cannot do; Wise men on
empty braggarts look askew.”
Again, the Mahà Sutasōma Jàtaka recounts that to fulfill a promise the
Bōdhisatta was prepared even to sacrifice his life. “Just as the morning
star on high in balanced course doth ever keep, And through all sea-
sons, times, and years, so likewise he in all wise speech swerves never
from the path of truth.”
A Bōdhisatta is trustworthy, sincere and honest. What he thinks, he

speaks. There is perfect harmony in his thoughts, words and deeds. He
is consistent and straightforward in all his dealings. He is no hypocrite
since he strictly adheres to his high principles. There is no difference
between his inner self and his outward utterance. His private life ac-
cords with his public life.
He does not use flattery to win the hearts of others, does not exalt him-
self to win their admiration, does not hide his defects or vainly exhibit
his virtues. The praiseworthy he praises without malice, the blamewor-
thy he blames judiciously, not with contempt but out of compassion.
(However, the truth he does not always utter.) Should such utterance
not be conducive to the good and happiness of others, then he remains
silent. If any truth seems beneficial to others, he utters it, however det-
rimental to himself it may be. And he honours the word of others as he
honours his own.
702
The Person With Higher Urges
16 (8) The Story of an Anàgàmi Venerable (Verse 218)
this verse with reference to an elder who was an anàgàmi.
On one occasion, the pupils of the elder asked him whether he

had attained any of the maggas; but he did not say anything, al-
though he had attained the anàgàmi magga, the third magga.
He kept silent because he had resolved not to talk about his at-
tainment until he had attained arahatship. But the thera passed
away without attaining arahatship, and also without saying an-
ything about his attainment of anàgàmi magga insight.
His pupils thought their teacher had passed away without at-
taining any of the maggas and they felt sorry for him. They
went to the Buddha and asked him where their teacher was re-
born. The Buddha replied, “Monks! Your teacher, who was an
anàgàmi before he passed away, is now reborn in the abodes of
the Bràhmins (suddhàvàsa Bràhmalōka). He did not reveal his
attainment of anàgàmi magga because he felt ashamed that he
had achieved only that much, and he was ardently striving to
attain arahatship. Your teacher is now freed from the attach-
ment to the sensual world (kàmalōka) and will certainly rise to
higher realms.”

anakkhàtē chandajàtō manasà phuño ca siyà kàmesu
appañibaddhacittō ca uddhaüsōtō iti vuccati
anakkhàtē: (in whom) in the undefineable (Nibbàna);

chandajàtō: yearning has arisen; manasà: in mind; phuño
703
ca siyà: has also touched (Nibbàna); kàmesu: in desires;
appañibaddhacittō ca: also unattached; uddhaüsōtō iti:
(such a person) is called; vuccati: upstream-bound
In that person a deep yearning for the undefined – for Nibbàna

– has arisen. He has already touched it mentally. He is called a
swimmer against the current – an upstream-bound person. He
has already started the process towards Nibbàna.
Commentary
Anàgàmi: the non-returner. The elder of this stanza had attained the
path to anàgàmi (non-returner status), but did not reveal it.
Anàgàmi is a noble disciple (ariya-puggala) on the third stage of holi-

ness. There are five classes of non-returners and it is said: “A being
through the disappearing of the five lower fetters (samyōjana) reap-
pears in a higher world (amongst the dēvas of the pure abodes, sud-
dhàvàsa), and without returning from that world (into the sensuous
sphere) he there reaches Nibbàna.
(1) “He may, immediately after appearing there (in the ‘Pure Abodes’)
or without having gone beyond the half life-time, attain the holy
path for the overcoming of the higher fetters. Such a being is called
one who reaches Nibbàna within the first half of the life (antarà-
parinibbàyi).
(2) “Or, whilst living beyond the half life-time, or at the moment of
death, he attains the holy path for the overcoming of the higher fet-
ters. Such a being is called one who reaches Nibbàna after crossing
half the life-time (upahacca-parinibbàyi).
(3) “Or, with exertion he attains the holy path for the overcoming of the
higher fetters. Such a being is called one who reaches Nibbàna with
exertion” (sasankhàra-parinibbàyi).
704
(4) “Or, without exertion he attains the holy path for the overcoming of
the higher fetters. Such a being is called one who reaches Nibbàna
without exertion (asankhàra-parinibbàyi).
(5) “Or, after vanishing from the heaven of the aviha-gods, (suddhàvà-
sa), he appears in the heaven of the unworried (àtappa) gods. After
vanishing from there he appears in the heaven of the clearly-visible
(sudassa) gods, from there in the heaven of the clear-visioned (su-
dassi) gods, from there in the heaven of the highest (akaniññha)
gods. There he attains the holy path for the overcoming of the high-
er fetters. Such a being is called one who passes upstream to the
highest gods (uddhaüsōta-akaniññha-gàmi).”
705
The Fruits Of Good Action Good Actions
Lead To Good Results
16 (9) The Story of Nandiya (Verses 219 & 220)
While residing at Isipatana Wood, the Buddha spoke these

verses, with reference to Nandiya. The story goes that at
Benàres there lived a youth named Nandiya, son of a family
endowed with faith. He was all that his mother and father
wished him to be, faithful, believing, a servitor of the Sangha.
When he came of age, his mother and father desired that he
should marry his maternal uncle’s daughter Rēvati, who lived
in the house opposite. But Rēvati was an unbeliever and was
not accustomed to giving alms, and therefore Nandiya did not
wish to marry her. So Nandiya’s mother said to Rēvati, “Dear
daughter, sweep the floor neatly and sweep in this house where
the congregation of monks are to sit, prepare seats, set stands in
their proper places, and when the monks arrive, take their
bowls, invite them to sit down, and strain water for them with a
straining-cup; when they have finished their meal, wash their
bowls. If you will so do, you will win the favour of my son.”
Rēvati did so. Nandiya’s mother said to her son, “Rēvati is now
patient of admonition.” Nandiya then gave his consent, the day
was set, and they were married. Said Nandiya to his wife, “If
you will minister faithfully to the congregation of monks and
to my mother and father, on this condition you will be privi-
leged to dwell in this house; therefore be heedful.” “Very
well,” said Rēvati, promising to do so. In a few days she
learned to conduct herself like a true believer. She rendered
true obedience to her husband, and in the course of time gave
birth to two sons.
706
When Nandiya’s mother and father died, she became sole mis-
tress of the household. Nandiya, having come into great wealth
on the death of his mother and father, established alms for the
congregation of monks, and likewise established at the door of
his house regular distribution of cooked food to poor folk and
travellers. Somewhat later, after hearing the Buddha preach the
Dhamma considering within himself the blessings which
would accrue to him through the gift of a dwelling to the
monks, he caused a quadruple hall, a four chambered hall to be
erected and furnished at the Great Monastery of Isipatana. And
having caused beds and couches to be spread, presented this
dwelling to the congregation of monks presided over by the
Buddha, giving alms, and pouring water of donation into the
right hand of the Buddha. As the water of donation fell into the
right hand of the Buddha, there arose in the world of the thirty-
three a celestial mansion extending twelve leagues in all direc-
tions, a hundred leagues high, made of the seven kinds of jew-
els and filled with celestial nymphs. One day when Venerable
Mahà Moggallàna went on a pilgrimage to the world of the de-
ities, he stopped near this palace and asked some deities who
approached him, “Through whose merit came into existence
this celestial mansion filled with a company of celestial
nymphs?” Then those deities informed him who was lord of
the mansion, saying, “Venerable, a householder’s son named
Nandiya caused a monastery to be erected at Isipatana and
gave it to the Buddha, and through his merit this celestial man-
sion came into existence.” Thereupon the company of celestial
nymphs descended from that palace and said to the elder,
“Venerable, we would be the slaves of Nandiya. Although we
have been reborn here, we are exceedingly unhappy because
we do not see him; pray tell him to come here. For putting off
human estate and taking the estate of a deity, is like breaking a
707
vessel of clay and taking a vessel of gold.” The elder departed
thence, and approaching the Buddha, asked him, “Venerable, is
it true that while men yet remain in the world of men, they at-
tain heavenly glory as the fruit of the good works which they
have performed?” The Buddha replied, “Moggallàna, you have
seen with your own eyes the heavenly glory which Nandiya
has attained in the world of the deities; why do you ask me
such a question?” Said the elder, “Then it is really true, Vener-
able!” Said the Buddha, “Moggallàna, why do you talk thus? If
a son or a brother who has long been absent from home returns
from his absence, whoever at the village-gate sees him hurries
home and says, ‘So-and-so is back.’ And straightaway his kins-
folk, pleased and delighted, will hasten forth and greet him,
saying, ‘Dear friend, you have returned at last!’ Even so, when
either a woman or a man who has done works of merit here,
leaves this world and goes to the next, the heavenly deities take
presents of ten sorts and go forth to meet him and to greet him,
saying, ‘Let me be first! Let me be first!”

cirappavàsiü purisaü dåratō sotthiü àgataü
¤àtimittà suhajjà ca, sàgataü abhinandanti
Cirappavàsiü purisaü: an individual who had lived away

from home for a long time; dåratō: from afar; sotthiü àga-
taü: when returns home safely; ¤àtimittà: friends and rela-
tions; suhajjà ca: well wishers; sàgataü: his safe return;
abhinandanti: welcome
When a person, who had lived away from home for a long
while, returns home safely, his friends, relations and well-
wishers welcome him back.
708
tathà ēva kata pu¤¤aü api asmà lōkà paraü gataü

pu¤¤àni gataü piyaü ¤àtiü iva pañigaõhanti
tathà ēva: similarly; kata pu¤¤aü api: one who has done
merits (here); asmà lōkà paraü gataü: leaving this world
has gone to the next; pu¤¤àni: merits; gataü piyaü ¤àtiü
iva: like a close relative who has returned from a journey;
pañigaõhanti: welcome him
In the same way, when those who have done meritorious deeds
in this world go to the next world, their meritorious actions
welcome them, like relatives welcoming back relatives return-
ing from a long journey.
Commentary
pu¤¤àni pañigaõhanti: welcomed by their meritorious actions (pu¤¤a).
pu¤¤a: merit; meritorious. Pu¤¤a is a popular term for kammically

wholesome (kusala) action. Opposite terms: apu¤¤a, demerit; pàpa,
bad, evil. The value of meritorious action is often stressed, e.g., in the
Treasure-Store Sutta. The community of holy monks (ariya-sangha),
the third refuge is said to be the incomparable field of merit in the
world (anuttaram pu¤¤akkhettam lōkassa).
There are ten kinds of such meritorious actions (kusalakamma) –

namely, (1) Generosity (dàna), (2) Morality (sãla), (3) Meditation
(bhàvanà), (4) Reverence (apacàyana), (5) Service (veyyàvacca),
(6) Transference of merit (pattidàna), (7) Rejoicing in others’ good ac-
tions (anumōdanà), (8) Hearing the doctrine (dhamma savana), (9) Ex-
pounding the doctrine (dhammadēsanà), and (10) Straightening one’s
own views (diññhijjukamma). Sometimes, these ten moral actions are
regarded as twelve by introducing sub-divisions to (7) and (10).
709
Praising of others’ good actions (pasamsà) is added to rejoicing in oth-
ers’ merit (anumōdanà). Taking the Three Refuges (sarana) and mind-
fulness (anussati) are substituted for straightening of one’s views.
Generosity yields wealth. Morality gives birth in noble families and in

states of happiness. Meditation gives birth in realms of form and form-
less realms, and helps to gain higher knowledge and emancipation.
Transference of merit acts as a cause to give in abundance in future
births. Rejoicing in others’ merit is productive of joy wherever one is
born. Both expounding and hearing the Dhamma are conducive to wis-
dom. Reverence is the cause of noble parentage. Service produces
large retinue. Praising others’ good works results in getting praise for
oneself. Seeking the Three Refuges results in the destruction of pas-
sion. Mindfulness is conducive to diverse forms of happiness.
Kusala kamma which may ripen in the realms of form. These are the
following five kinds of (råpa-jhànas) or ecstasies which are purely
mental:
(1) The first jhàna, moral consciousness which consists of initial appli-
cation (vitakka), sustained application (vicàra), pleasurable interest
(pãti), happiness (sukkha), and one-pointedness (ēkaggatà); (2) The
second jhàna, moral consciousness which consists of sustained appli-
cation, pleasurable interest, happiness, and one-pointedness; (3) The
third jhàna, moral consciousness which consists of pleasurable inter-
est, happiness and one-pointedness; (4) The fourth jhàna, moral con-
sciousness which consists of happiness and one-pointedness; and
(5) The fifth jhàna, moral consciousness which consists of equanimity
(upekkhà) and one-pointedness. These jhànas have their corresponding
effects in the realms of form.
Kusala Kamma which may ripen in the formless realms: These are the
four aråpa jhànas which have their corresponding effects in the form-
less realms – namely, (1) Moral consciousness dwelling in the infinity
of space (akàsàna¤càyatana); (2) Moral consciousness dwelling on the
infinity of consciousness (vi¤¤àna¤càyatana); (3) Moral conscious-
ness dwelling on nothingness (aki¤ca¤¤àyatana); and (4) Moral con-
710
sciousness wherein perception neither is nor is not (n’eva
sa¤¤ànàsa¤¤àyatana).
The Buddha indicated to Anàthapiõóika the various gradations of mer-

itorious activities. Once, the Buddha, discoursing on generosity, re-
minded Anàthapiõóika that alms given to the Sangha together with the
Buddha is very meritorious; but more meritorious than such alms is the
building of a monastery for the use of the Sangha; more meritorious
than such monasteries is seeking refuge in the Buddha, the Dhamma,
and the Sangha; more meritorious than seeking refuge in the Buddha,
the Dhamma and the Sangha is the observance of five precepts; more
meritorious than such observance is meditation on loving-kindness
(Mettà) for a moment; and most meritorious of all is the development
of Insight as to the fleeting nature of things (vipassanà). It is evident
from this discourse that generosity is the first stage on the way of Bud-
dhist life. More important than generosity is the observance of at least
the five rules of regulated behaviour which tend to the disciplining of
words and deeds. Still more important and more beneficial is the culti-
vation of such ennobling virtues like loving-kindness which lead to
self-development. Most important and most beneficial of all self-disci-
pline is the sincere effort to understand things as they truly are.
711
Chapter 17
Kōdha Vagga
Anger
He Who Is Not Assaulted By Sorrow
17 (1) The Story of Princess R o hini (Verse 221)
While residing at the Nigrōdhàràma Monastery, the Buddha

spoke this verse with reference to Princess Rōhini, sister of
Venerable Anuruddha.
On one occasion, Venerable Anuruddha visited Kapilavatthu.

While he was staying at the Monastery there, all his relatives,
with the exception of his sister Rōhini, came to see him. On
learning from them that Rōhini did not come because she was
suffering from leprosy, he sent for her. Covering her head in
shame, Rōhini came when she was sent for. Venerable Anu-
ruddha told her to do some meritorious deed and he suggested
that she should sell some of her clothing and jewellery; and
with the money raised, to build a refectory for the monks.
Rōhini agreed to do as she was told. Venerable Anuruddha also
asked his other relatives to help in the construction of the hall.
Further, he told Rōhini to sweep the floor and fill the water-
pots every day even while the construction was still going on.
She did as she was instructed and she began to get better.
When the hall was completed, the Buddha and his monks were
invited for alms-food. After the meal the Buddha asked for the
donor of the building and alms-food, but Rōhini was not there.
So the Buddha sent for her and she came. The Buddha asked
her whether she knew why she was inflicted with this dreaded
disease and she answered that she did not know. So the Buddha
told her that she had the dreadful disease because of an evil
deed she had done out of spite and anger, in one of her past ex-
istences. As explained by the Buddha, Rōhini was, at one time,
the chief queen of the king of Bàrànasi. It so happened that the
713
king had a favourite dancer and the chief queen was very jeal-
ous of her. So the queen wanted to punish the dancer. Thus one
day, she had her attendants put some itching powder in the
dancer’s bed and blankets. Next, they called the dancer, and as
though in jest, they threw some itching powder on her. The girl
itched all over and was in great pain and discomfort. Thus itch-
ing unbearably, she ran to her room and her bed, which made
her suffer even more.
As a result of that evil deed Rōhini had become a leper in this

existence. The Buddha then exhorted the congregation not to
act foolishly in anger and not to bear any ill will towards oth-
ers. At the end of the discourse, many in the congregation at-
tained sōtàpatti fruition. Princess Rōhini also attained sōtàpatti
fruition, and at the same time her skin disease disappeared, and
her complexion became fair, smooth and very attractive.

kōdhaü jahē mànaü vippajaheyya sabbaü sa¤¤ojanaü
atikkameyya nàmaråpasmiü asajjamànaü aki¤canaü
taü dukkhà nà anupatanti
kōdhaü: anger; jahē: abandon; mànaü: pride; vippa-

jaheyya: give up fully; sabbaü: all; sa¤¤ōjanaü: fetters;
atikkameyya: get rid of; nàmaråpasmiü: in name and form;
asajjamànaü: non attached; aki¤canaü: free of append-
ages; taü: on that person; dukkhà nà anupatanti: pains and
sorrows do not befall
Abandon anger. Give up pride fully. Get rid of all clingings. To

that person who is not attracted to name and form and is free of
appendages, no sufferings befall.
714
Commentary
kōdha: anger. Of all emotions that affect a personality adversely, anger
is the worst. Anger grows ten-fold if met with anger, but if met calmly
it often ends quickly in a sense of shame which is stronger by contrast.
It is the most illogical of all passions. At the moment of intense anger a
man is no longer really human; he has become a destructive animal.
Even anger at injustice done to others is not a state of mind which is
conducive to a right solution. But in dealing with oneself, this mood of
anger cannot outlast a calm analysis. Obviously, the two attitudes are
antithetical, and at first the anger, if already a habit, is likely to brush
all else aside. But with practice, all things can be achieved, and we can
look at ourselves and say, “Who is it that is annoyed? What is the cause
of this anger? Anger soon subsides and often is forgotten in the interest
of discovering the cause. Afterwards, conscious of having avoided the
probably foolish action that would have followed if anger had taken its
course, we are glad that we observed such self-control.
715
The Efficient Charioteer
17 (2) The Story of a Monk (Verse 222)
While residing at the Aggàëava Stupa in the city of âlavi, the

Buddha spoke this verse with reference to a monk.
For after the Buddha had given permission to the congregation

of monks to lodge outside the walls of the Monastery, and
while the treasurer of Ràjagaha and others were busy providing
such lodgings, a certain monk of âlavi decided to build him-
self a lodging, and seeing a tree which suited him, began to cut
it down. Thereupon a certain spirit who had been reborn in that
tree, and who had an infant child, appeared before the monk,
carrying her child on her hips, and begged him not to cut down
the tree, saying, “Master, do not cut down my home; it will be
impossible for me to take my child and wander about without a
home.” But the monk said, “I shall not be able to find another
tree like this,” and paid no further attention to what she said.
The tree-spirit thought to herself, “If he but looks upon this
child, he will desist,” and placed the child on a branch of the
tree. The monk, however, had already swung his axe, was una-
ble to check the force of his upraised axe, and cut off the arm
of the child. Furious with anger, the tree-spirit raised both her
hands and exclaimed, “I will strike him dead.” In an instant,
however, the thought came to her, “This monk is a righteous
man; if I kill him, I shall go to hell. Moreover, if other tree-
spirits see monks cutting down their own trees, they will say to
themselves, ‘Such and such a tree-spirit killed a monk under
such circumstances,’ and will follow my example and kill
other monks. Besides, this monk has a master; I will therefore
content myself with reporting this matter to his master.”
716
Lowering her upraised hands, she went weeping to the Buddha,
and having saluted him, stood on one side. Said the Buddha,
“What is the matter, tree-spirit?” The tree-spirit replied, “Ven-
erable, your disciple did this and that to me. I was sorely
tempted to kill him, but I thought this and that, refrained from
killing him, and came here.” So saying, she told him the story
in all its details. When the Buddha heard her story, he said to
her, “Well done, well done, spirit! You have done well in hold-
ing in, like a swift-speeding chariot, your anger when it was
thus aroused.”
At the conclusion of the lesson the tree-spirit was established

in the fruit of conversion; the assembled company also prof-
ited by it. But even after the tree-spirit had obtained the fruit
of conversion, she stood weeping. The Buddha asked her,
“What is the matter, tree-spirit?” “Venerable,” she replied,
“my home has been destroyed; what am I to do now?” Said the
Buddha, “Enough, tree-spirit; be not disturbed; I will give you
a place of abode.” With these words he pointed out near the
perfumed chamber of Jētavana a certain tree from which a
tree-spirit had departed on the preceding day and said, “In
such and such a place is a tree which stands by itself; enter
therein.” Accordingly the tree-spirit entered that tree. Thence-
forth, because the tree-spirit had received her place of abode
as a gift from the Buddha, although spirits of great power ap-
proached that tree, they were unable to shake it. The Buddha
used this occasion to enjoin upon the monks and lay down the
observance of the precept regarding the injuring of plants and
trees.
717
yō vē uppatitaü kōdhaü bhantaü rathaü iva dhàrayē
taü ahaü sàrathiü bråmi itarō janō rasmiggàhō
yō: if a person; vē: certainly; uppatitaü kōdhaü: arisen
anger; bhantaü rathaü iva: like an uncontrolled chariot;
dhàrayē: restrains; taü: him; ahaü: I; sàrathiü bråmi: call
a charioteer; itarō janō: the other (kind of charioteer); ras-
miggàhō: is a mere reins-holder
That person who is capable of curbing sudden anger is like the
expert charioteer who restrains a chariot rushing out of control.
That person I describe as a true charioteer. The other type of
charioteer is a mere holder of the reins.
Commentary
uppatitaü kōdhaü: arisen anger. most men are prone to anger. Their
tendency to become angry stems from a variety of sources. All men
have suffered wrong treatment themselves, and all bear the scars.
Many people have had their childhood marred and their characters
warped. We are striving for health of mind ourselves from a similarly
imperfect past. Health of mind will spread to others as readily as wrong
thought. In any case, the Path can never be trodden to the goal until all
such wrong attitudes of mind have been superseded, therefore, how-
ever often we fail, let us freely admit the failure and go on striving.
Certain creatures cannot see in the day time whilst some others are
blind at night. But a man driven to great heights of hatred does not ob-
serve anything, either by day or night. Buddha says: “Conquer anger
by love, evil by good, the miserly by generosity and the liar by truth.”
With whom and with what do you fight when you are angry. You fight
with yourself, for you are the worst enemy of yourself. Mind is your
best friend and worst foe. You must try to kill the passion of lust, ha-
tred and ignorance that are latent in your mind by means of morality,
concentration and wisdom.
718
Four Forms Of Victories
17 (3) The Story of Uttarà the Lay-Disciple (Verse 223)

this verse with reference to Uttarà, a female lay-disciple.
Uttarà was the daughter of a farm labourer named Pu¤¤a and

his wife. Pu¤¤a worked for a rich man named Sumana, in Rà-
jagaha. One day, Pu¤¤a and his wife offered alms-food to Ven-
erable Sàriputta soon after his arising from sustained deep
mental absorption (nirōdha samàpatti), and as a result of that
good deed they suddenly became very rich. Pu¤¤a came upon
gold in the field he was ploughing, and the king officially de-
clared him a royal banker. On one occasion, the family of
Pu¤¤a offered alms-food to the Buddha and the monks for
seven days, and on the seventh day, after hearing the Buddha’s
discourse, all the three members of the family attained sōtàpatti
fruition. Later, Uttarà, the daughter of Pu¤¤a, married the son
of the rich man Sumana. That family being non-Buddhist, Ut-
tarà did not feel happy in her husband’s home. So, she told her
father, “My father, why have you put me in this cage? Here, I
do not see any monk and I have no chance to offer anything to
any monk.” Her father felt sorry for her and sent her fifteen
thousand in cash. With this money, after getting permission
from her husband, Uttarà engaged a courtesan to look to the
needs of her husband. So it was arranged that Sirimà, a well-
known and very beautiful courtesan, was to take her place as a
wife for fifteen days.
During that time, Uttarà offered alms-food to the Buddha and

the monks. On the fifteenth day, as she was busy preparing
food in the kitchen, her husband saw her from the bedroom
719
window and smiled, and then muttered to himself, “How fool-
ish she is! She does not know how to enjoy herself. She is tir-
ing herself out with this alms-giving ceremony!” Sirimà saw
him smile, and forgetting that she was only a paid substitute
wife felt very jealous of Uttarà. Being unable to control herself,
Sirimà went into the kitchen and got a ladleful of boiling butter
with the intention of pouring it over the head of Uttarà. Uttarà
saw her coming, but she bore no ill will towards Sirimà. She
reflected that because Sirimà had stood in for her, she had been
able to listen to the dhamma, make offerings of alms-food for
fifteen days, and perform other acts of charity. Thus she was
quite thankful to Sirimà. Suddenly, she realized that Sirimà had
come very close to her and was going to pour boiling-hot butter
over her; so she made this asseveration: “If I bear any ill will
towards Sirimà may this boiling-hot butter burn me; if I have
no ill will towards her may it not burn me.” The boiling-hot
butter did not harm her a bit.
Sirimà then expressed her wish to see the Buddha. So it was ar-
ranged that Sirimà should offer alms-food to the Buddha and
the monks on the following day at the house of Uttarà. After
the meal, the Buddha was told everything that had happened
between Sirimà and Uttarà. Sirimà then owned up that she had
done wrong to Uttarà and entreated the Buddha that she should
be forgiven, for otherwise Uttarà would not forgive her. The
Buddha then asked Uttarà how she felt in her mind when Sir-
imà poured boiling butter on her head, and Uttarà answered,
“Venerable, because I owed so much to Sirimà I had resolved
not to lose my temper, not to bear any ill will towards her. I
sent forth my love towards her.” The Buddha then said, “Well
done, well done, Uttarà! By not bearing any ill will you have
been able to conquer one who has done you wrong through
720
hate. By not abusing, you should conquer one who is a miser;
by speaking the truth you should conquer one who tells lies.”

kōdhaü akkōdhēna jinē asàdhuü sàdhunà jinē
kadariyaü dànēna alikavàdinaü saccēna jinē
kōdhaü: the angry person; akkōdhēna: with non-anger;

jinē: conquer; asàdhuü: unvirtuous person; sàdhunà: with
goodness; jinē: conquer; kadariyaü: the miserly; dànēna:
through charity (conquer); alikavàdinaü: the liar; saccēna:
by truth; jinē: conquer
Let anger be conquered by non-anger. Let bad ones be con-

quered by good. Let miserliness be overcome by charity. Let
the liar be conquered by the truth.
Commentary
nirōdha samàpatti: attainment of the quiescence of cessation. Pu¤¤a
became exceedingly rich according to this story because he offered
alms to Venerable Sàriputta immediately after he arose from nirōdha
samàpatti (also described as deep mental rest). Cessation of feeling
and perception (sa¤¤à vēdayita nirōdha) is the temporary suspension
of all consciousness and mental activity.
721
Three Factors Leading To Heaven
Venerable Mahà Moggallàna (Verse 224)

this verse with reference to the question raised by Venerable
Mahà Moggallàna.
Once, Venerable Mahà Moggallàna visited the dēva world and

found many dēvas living in luxurious mansions. He asked
them for what good deed they were reborn in the dēva world
and they gave him different answers. One of them was reborn
in the dēva world not because he gave away much wealth in
charity or because he had listened to the Dhamma, but just be-
cause he always spoke the truth. The second one was a female
dēva who was reborn in the dēva world because she did not get
angry with her master and had no ill will towards him even
though he often beat her and abused her. For keeping her tem-
per and abandoning hatred she was reborn in the dēva world.
Then, there were others who were reborn in the dēva world be-
cause they had offered little things like a stick of sugar cane, a
fruit, or some vegetables to a monk or to someone else.
On his return from the dēva world, Venerable Mahà Moggal-

làna asked the Buddha whether it was possible to gain such
great benefits by just speaking the truth, or by restraining one’s
actions, or by giving small amounts of such trifling things like
fruits and vegetables. To him the Buddha answered, “My son,
why do you ask? Have you not seen for yourself and heard
what the dēvas said? You should not have any doubt. Little
deeds of merit surely lead one to the world of the dēvas.”
722
saccaü bhaõē na kujjheyya yàcitō àppasmiü api
dajjà ētēhi tãhi ñhànēhi dēvànaü santikē gacchē
saccaü: the truth; bhaõē: speak; na kujjheyya: do not get

angry; yàcitō: when asked; àppasmiü api: even a little;
dajjà: give; ētēhi: in these; tãhi ñhànēhi: three factors;
dēvànaü santikē: to the presence of gods; gacchē: reach
Speak the truth. Do not get angry. When asked, give even a
modicum. These three factors will ensure that you will reach
the deities.
Commentary
na kujjheyya: do not get angry. Krōdha (anger) is the harshness that
arises in some minds. The feeling of anger tends to fluctuate, especially
as it escalates through a variety of stages. The process of destabiliza-
tion of a human being that comes about with the onset of anger, esca-
lates from an initial disturbance of mind until it climaxes in the disas-
trous use of weapons. This kind of anger may, at times, end with loss
of life – either one’s own or someone else’s.
The traditional commentary has this to say about the ways of anger:
Kōdhanō dubbannōhōti – athō dukkhampi sēti sō

athō attham gahētàvna – anattham adhigacchati.
(The person given to anger will suffer less of complexion, how well he
eats or drinks. Though he sits down and lies down in luxury, he is full
of misery. He slides into deterioration while looking on at profitable,
wholesome things.)
Tatō kàyēna vàcàya – vadham katvàna kōdhanō

kodhàbhibhåtō purisō – dhanajànim nigacchåti.
723
(The person who is caught in the grip of anger will destroy life physi-
cally, verbally and mentally. In the end, he will suffer erosion of
wealth, destroying life.)
Dummankuyaüsa dassētà – dhåmaggiviya pàvakō

Yatō patàyati kōdhō – yēna kujjhanti mànavà.
(Once angered his face is deformed like a smouldering fire. Whatever

the cause of anger, once angered men and women are shameless. The
words they utter are incoherent and meaningless. A person in anger is
totally helpless.)
724
Those Harmless Ones Reach The Deathless
17 (5) The Story of the Bràhmin who had been the
‘Father of the Buddha’ (Verse 225)
While residing at the Anjana Wood, near Sàkēta, the Buddha
spoke this verse with reference to a bràhmin, who claimed that the
Buddha was his son. Once, the Buddha accompanied by some
monks entered the town of Sàkēta for alms-food. The old bràh-
min, seeing the Buddha, went to him and said, “O son, why have
you not allowed us to see you all this long time? Come with me
and let your mother also see you.” So saying, he invited the
Buddha to his house. On reaching the house, the wife of the bràh-
min said the same things to the Buddha and introduced the
Buddha as “Your big brother” to her children, and made them pay
obeisance to him. From that day, the couple offered alms-food to
the Buddha every day, and having heard the religious discourses,
both the bràhmin and his wife attained anàgàmi fruition in due
course. The monks were puzzled as to why the bràhmin couple
had said the Buddha was their son; so they asked the Buddha. The
Buddha then replied, “Monks, they called me son because I was a
son or a nephew to each of them for one thousand five hundred ex-
istences in the past.” The Buddha continued to stay there, near the
bràhmin couple, for three more months and during that time, both
the bràhmin and his wife attained arahatship, and then realized
parinibbàna. The monks, now knowing that the bràhmin couple
had already become arahats, asked the Buddha where they were
reborn. To them the Buddha answered: “Those who have become
arahats are not reborn anywhere; they have realized Nibbàna.”

yē munayō ahiüsakà niccaü kàyēna saüvutà tē
yattha gantvà na sōcarē accutaü ñhànaü yanti
725
yē munayō: those sages; ahiüsakà: (are) harmless; niccaü:
constantly; kàyēna saüvutà: restrained in body; tē: they;
yattha: to some place; gantvà: gone; na sōcarē: do not
grieve; accutaü ñhànaü: that deathless place; yanti: reach
Those harmless sages, perpetually restrained in body, reach the
place of deathlessness, where they do not grieve.
Commentary
accutaü ñhànaü: the unchanging place. This is yet another definition of
Nibbàna – the deathless. Everything changes – but this rule does not ap-
ply to Nibbàna. In contra-distinction to saüsàra, the phenomenal exist-
ence, Nibbàna is eternal (dhuva), desirable (subha), and happy (sukha).
According to Buddhism all things, mundane and supramundane, are
classified into two divisions, namely, those conditioned by causes
(samkhata) and those not conditioned by any cause (asamkhata).
“These three are the features of all conditioned things (samkhata-
lakkhanàni): arising (uppàda), cessation (vaya), and change of state
(thitassa a¤¤ataññam).” Arising or becoming is an essential characteris-
tic of everything that is conditioned by a cause or causes. That which
arises or becomes is subject to change and dissolution. Every condi-
tioned thing is constantly becoming and is perpetually changing. The
universal law of change applies to everything in the cosmos – both
mental and physical – ranging from the minutest germ or tiniest parti-
cle to the highest being or the most massive object. Mind, though im-
perceptible, changes faster even than matter.
Nibbàna, a supramundane state, realized by Buddhas and arahats, is de-
clared to be not conditioned by any cause. Hence it is not subject to any
becoming, change and dissolution. It is birthless (ajàta), decayless (ajara),
and deathless (amara). Strictly speaking, Nibbàna is neither a cause nor an
effect. Hence it is unique (kēvala). Everything that has sprung from a
cause must inevitably pass away, and as such, is undesirable (asubha).
Life is man’s dearest possession, but when he is confronted with insu-
perable difficulties and unbearable burdens, then that very life be-
726
comes an intolerable burden. Sometimes, he tries to seek relief by
putting an end to his life as if suicide would solve all his individual
problems. Bodies are adorned and adored. But those charming, adora-
ble and enticing forms, when disfigured by time and disease, become
extremely repulsive. Men desire to live peacefully and happily with
their near ones, surrounded by amusements and pleasures, but, if by
some misfortune, the wicked world runs counter to their ambitions and
desires, the inevitable sorrow is then almost indescribably sharp.
The following beautiful parable aptly illustrates the fleeting nature of
life and its alluring pleasures. A man was forcing his way through a
thick forest beset with thorns and stones. Suddenly, to his great con-
sternation, an elephant appeared and gave chase. He took to his heels
through fear, and, seeing a well, he ran to hide in it. But to his horror,
he saw a viper at the bottom of the well. However, lacking other means
of escape, he jumped into the well, and clung to a thorny creeper that
was growing in it. Looking up, he saw two mice, a white one and a
black one, gnawing at the creeper. Over his face there was a beehive
from which occasional drops of honey trickled. This man, foolishly un-
mindful of this precarious position, was greedily tasting the honey. A
kind person volunteered to show him a path of escape. But the greedy
man begged to be excused ’till he had enjoyed himself.
The thorny path is saüsàra, the ocean of life. It is beset with difficul-
ties and obstacles to overcome, with opposition and unjust criticism,
with attacks and insults to be borne. Such is the thorny path of life. The
elephant here resembles death; the viper, old age; the creeper, birth; the
two mice, night and day. The drops of honey correspond to the fleeting
sensual pleasures. The man represents the so-called being. The kind
person represents the Buddha. The temporary material happiness is
merely the gratification of some desire. When the desired thing is
gained, another desire arises. Insatiate are all desires. Sorrow is essen-
tial to life, and cannot be evaded. Nibbàna, being non-conditioned, is
eternal, (dhuva), desirable (subha), and happy (sukha). The happiness
of Nibbàna should be differentiated from ordinary worldly happiness.
Nibbàna bliss grows neither stale nor monotonous. It is a form of hap-
piness that never wearies, never fluctuates. It arises by allaying pas-
sions (våpasama) unlike that temporary worldly happiness which re-
sults from the gratification of some desire (vēdayita).
727
Yearning For Nibbàna
17 (6) The Story of Puõõà the Slave Girl (Verse 226)
While residing at the Gijjhakåta Mountain, the Buddha spoke

this verse with reference to a slave girl in Ràjagaha.
The story goes that one day they gave her much rice to pound.
She pounded away until late at night, lighting a lamp to work
by; finally, she became very weary and, in order to rest herself,
stepped outside and stood in the wind with her body moist with
sweat. Now at that time Dabba the Malla was steward of lodg-
ings for the monks. Having listened to the Dhamma, that he
might show the monks the way to their respective lodgings, he
lighted his finger, and preceding the monks, created by super-
natural power a light for them. The light enabled Puõõà to see
the monks making their way along the mountain. She thought
to herself, “As for me, I am oppressed by my own discomfort,
and so, even at this time, am unable to sleep. Why is it that the
reverend monks are unable to sleep?” Having considered the
matter, she came to the following conclusion, “It must be that
some monk who resides there is sick, or else is suffering from
the bite of some reptile.” So when it was dawn, she took some
rice-dust, placed it in the palm of her hand, moistened it with
water, and having thus mixed a cake, cooked it over a bed of
charcoal. Then, saying to herself, “I will eat it on the road lead-
ing to the bathing-place on the river,” she placed the cake in a
fold of her dress, and taking a water-pot in her hand, set out for
the bathing-place on the river.
The Buddha set out on the same path, intending likewise to en-
ter that village for alms. When Puõõà saw the Buddha, she
thought to herself, “On other days when I have seen the
728
Buddha, I have had no alms to give him, or if I have had alms to
give him, I have not seen him; today, however, not only do I
meet the Buddha face to face, but I have alms to give him. If he
would accept this cake without considering whether the food is
of inferior or superior quality, I would give it to him.” So, set-
ting her water-pot down on one side she saluted the Buddha and
said to him, “Venerable, accept this coarse food and bestow
your blessing upon me.” The Buddha looked at Venerable
ânanda, whereupon the Venerable drew from under a fold of
his robe and presented to the Buddha a bowl which was an of-
fering to the Buddha from a great king. The Buddha held out the
bowl and received therein the offering of the cake. When Puõõà
had placed the cake in the Buddha’s bowl, she saluted him with
the five rests and said to him, “Venerable, may the truth which
you have beheld be of avail also to me.” The Buddha replied,
“So be it.” Thought the Buddha to himself, “What was the
thought in the mind of this woman?” Perceiving what was in
her mind, the Buddha looked at Venerable ânanda and inti-
mated that he wished to sit down. The Venerable spread out a
robe and offered the Buddha a seat. The Buddha sat down and
ate his breakfast. When the Buddha had finished his breakfast,
he addressed Puõõà and said, “Puõõà, why have you blamed my
disciples” “I do not blame your disciples, Venerable.” “Then
what did you say when you saw my disciples?” “Venerable, the
explanation is very simple. I thought to myself, ‘As for me I am
oppressed by my own discomfort, and so am unable to sleep;
why is it that the Venerables are unable to sleep? It must be that
some monk who resides there is sick, or else is suffering from
the bite of some reptile.’” The Buddha listened to her words and
then said to her, “Puõõà, in your own case it is because you are
afflicted with discomfort that you are unable to sleep. But my
disciples are assiduously watchful and therefore sleep not.”
729
sadà jàgaramànànaü ahōrattaü anusikkhinaü
nibbàõaü adhimuttànaü àsavà atthaü gacchanti
sadà: always; jàgaramànànaü: wakeful; ahōrattaü: day

and night; anusikkhinaü: given to discipline; nibbàõaü
adhimuttànaü: bent on nibbàna; àsavà: (of that person)
taints; atthaü gacchanti: get extinguished
Of those who are perpetually wakeful – alert, mindful and vig-

ilant – who are given to disciplining themselves and studying
day and night, intent upon the attainment of Nibbàna, the taints
and cankers get extinguished.
Commentary
àsavà: taints; blemishes. Striving for enlightenment, the Buddha un-
derstood the àsavàs; their arising and their cessation. With that know-
ledge his mind was liberated from the àsavàs (taints): of kàmàsava
(sense-pleasures); of bhavàsava (becoming); and of avijjàsava (igno-
rance). In this way he was liberated.
730
There Is No One Who Is Not Blamed
No One Is Exclusively Blamed Or Praised
Person Who Is Always Praise-Worthy
Person Who Is Like Solid Gold
17 (7) The Story of Atula the Lay Disciple
(Verses 227 – 230)
While residing at Jētavana Monastery, the Buddha spoke these

verses, with reference to Atula and his companions.
For Atula was a lay disciple who lived at Sàvatthi, and he had a
retinue of five hundred other lay disciples. One day, he took
those lay disciples with him to the Monastery to hear the
Dhamma. Desiring to hear Venerable Rēvata preach the
Dhamma, he saluted Venerable Rēvata and sat down respect-
fully on one side. Now this Venerable Rēvata was a solitary
recluse, delighting in solitude even as a lion delights in soli-
tude, wherefore he had nothing to say to Atula.
‘This Venerable has nothing to say,” thought Atula. Provoked,
he arose from his seat, went to Venerable Sàriputta, and took his
stand respectfully on one side. “For what reason have you come
to me?” asked Venerable Sàriputta. “Venerable,” replied Atula,
“I took these lay disciples of mine to hear the Dhamma and ap-
proached Venerable Rēvata. But he had nothing to say to me;
therefore I was provoked by him and have come here. Preach the
Dhamma to me.” “Well then, lay disciple,” said the Venerable
Sàriputta, “sit down.” And forthwith Venerable Sàriputta ex-
pounded the Abhidhamma at great length. Thought the lay disci-
ple, “Abhidhamma is exceedingly abstruse, and the Venerable
has expounded this alone to me at great length; of what use is he
to us?” Provoked, he took his retinue with him and went to Ven-
731
erable ânanda. Said Venerable ânanda, “What is it, lay disci-
ple?” Atula replied, “Venerable, we approached Venerable Rē-
vata for the purpose of hearing the Dhamma, and got not so
much as a syllable from him. Provoked by this, we went to Ven-
erable Sàriputta and he expounded to us at great length Abhid-
hamma along with all its subtleties. ‘Of what use is he to us?’
thought we to ourselves; and provoked by him also, we came
here. Preach the Dhamma to us, Venerable.” “Well then,” replied
Venerable ânanda, “sit down and listen.” Thereupon Venerable
ânanda expounded the Dhamma to them very briefly, and mak-
ing it very easy for them to understand. But they were provoked
by the Venerable ânanda also, and going to the Buddha, saluted
him, and sat down respectfully on one side. Said the Buddha to
them, “Lay disciples, why have you come here?” “To hear the
Dhamma, Venerable.” “But you have heard the Dhamma.”
“Venerable, first we went to Venerable Rēvata, and he had noth-
ing to say to us; provoked by him, we approached Venerable
Sàriputta, and he expounded the Abhidhamma to us at great
length; but we were unable to understand his discourse, and pro-
voked by him, approached the Venerable ânanda; Venerable
ânanda, however, expounded the Dhamma to us very briefly,
wherefore we were provoked by him also and came here.”
The Buddha heard them say their say and then replied, “Atula,
from days of yore until now, it has been the invariable practice
of men to blame him who said nothing, him who said much,
and him who said little. There is no one who deserves unquali-
fied blame and no one who deserves unqualified praise. Even
kings are blamed by some and praised by others. Even the
great earth, even the sun and moon, even a supremely enlight-
ened Buddha, sitting and speaking in the midst of the four-fold
Assembly, some blame, and others praise. For blame or praise
732
bestowed by the unknowing people is a matter of no account.
But he whom a man of learning and intelligence blames or
praises, he is blamed or praised indeed.”

Atula! ētaü pōràõaü ētaü ajjatanàü iva na
tuõhimàsãnaü api nindanti bahubhàõinaü api nindanti
mitabhàõinaü api nindanti lōkē aninditō natthi
Atula: Oh Atula!; ētaü: this; pōràõaü: is ancient; ētaü:

this; ajjatanàü iva na: is not something of today only;
tuõhimàsãnaü: those who remain silent; api nindanti: (are)
also found fault with; bahubhàõinaü api: those who are
talkative; nindanti: are found fault with; mitabhàõinaü
api: even those who are moderate in speech; nindanti: are
found fault with; lōkē: in this world; aninditō: unblamed
person; natthi: does not exist
O Atula, This has been said in the olden days too – it is not just
of today. They blame the person who remains silent. They find
fault with the person who talks too much. Even with an indi-
vidual who speaks in due proportion – in moderation, they find
fault. In this world there is no one who is not blamed.

ēkantaü ninditō pōsō và ēkantaü pasaüsitō na
ca àhu na ca bhavissati ētarahi ca na vijjati
ēkantaü: exclusively; ninditō pōsō: blamed persons; và:

or; ēkantaü pasaüsitō: exclusively praised ones; na ca
àhu: there never were; na ca bhavissati: there will never
be; ētarahi ca: even today; na vijjati: (such) are not seen
733
There was never a person who was wholly, totally and exclu-
sively blamed. Nor was there any time a person who was
wholly, totally and exclusively praised. And there never will be
such persons. Even today one cannot find such a person.

cē vi¤¤å acchiddavuttiü mēdhàviü pa¤¤à
sãlasamàhitaü yaü anuvicca suvē suvē pasamsanti
cē: therefore; vi¤¤å: the wise person; acchiddavuttiü: of

faultless conduct; mēdhàviü: intelligent; pa¤¤à sãla-
samàhitaü: possessed of wisdom of restraint; yaü: who;
anuvicca: after enquiry; suvē suvē: day by day; pasam-
santi: is praised
But those whom the wise praise, after a daily scrutiny, are per-
sons whose conduct is blameless, who are intelligent, well en-
dowed with insight and discipline.

taü jambōnadassa nēkkhaü iva kō nindituü arahati
taü dēva api pasaüsanti Bràhmuõà api pasaüsitō
taü: him; jambōnadassa nēkkhaü iva: like a coin of pure

gold; nindituü: to blame; kō: who; arahati: is capable; taü:
him; dēva api: even gods; pasaüsanti: praise; Bràhmuõà
api: even by Bràhma; pasaüsitō: is praised
A person of that distinction is beyond blame and fault finding –

like a coin of pure gold – no one can find fault with such a per-
son. Deities praise him.
734
Commentary
The Buddha’s Routine: In the course of His long mission, the Buddha
followed a routine with the intention of looking after the spiritual wel-
fare of the many in the most supreme manner possible. He met a vari-
ety of persons such as kings, ministers, men of business, traders and
men and women who could be described as ordinary. He expounded
the Dhamma according to the need and the capacity of those persons he
met, as in the instance of Atula in these verses. How he spent his days
is recounted in Buddhist literature at some length. During the first
twenty years of His ministry, the Buddha spent the rainy seasons at the
following places:
1st – Isipatana in Benàres;

2nd –Vēluvana in Ràjagaha;
3rd – Vēluvana in Ràjagaha;
4th – Vēluvana in Ràjagaha;
5th – Mahàvana in Vēsàli, at the Great Hall;
6th – Mankula Pabbata;
7th – Tàvatimsa heaven;
8th – Bhēsakàla Vana near Suüsumàra Giri in Bhagga District;
9th – Kōsambi;
10th – Pàrileyyaka forest;
11th – Nàla, a bràhmin village;
12th – Vēranjà;
13th – Càliya Pabbata;
14th – Jētavana in Sàvatthi;
15th – Kapilavatthu;
16th – âlavi;
17th – Ràjagaha;
20th – Ràjagaha.
735
From the twenty-first year of His ministry, the Buddha spent the rainy
seasons (vassa) until His last year at the Jētavana Monastery and the
Pubbàràma Monastery in Sàvatthi, due to the great virtues of
Anàthapiõóika and Visàkhà, the respective donors of the two places.
The last year was spent at Vēsàli.
When the Buddha spent the night at Jētavana the next morning He
would, in the company of the fraternity of monks, enter the City of Sàvat-
thi from the southern gate for the alms-round and depart from the eastern
gate. Then He would enter the Pubbàràma to spend the day. When the
night was spent at the Pubbàràma, the Buddha would, next morning, en-
ter the city through the eastern gate for His alms-round and depart from
the southern gate to spend the day at the Jētavana Monastery.
As for the Buddha, He had no fruitless pursuit, for such fruitless pur-
suits, if any, were over with the attainment of enlightenment at the foot
of the Bōdhi-tree. So the day was divided by the Buddha into five parts
for His activities, namely, the morning, the afternoon, the first watch of
the night, the second watch of the night, and the last watch of the night.
The Buddha rose early in the morning and attended to His bodily
needs, such as washing His face. He waited in retirement until the time
to go on the alms-round and when it was time to go out He would put
on robes and belt and, taking the bowl, would set out from the monas-
tery to a village or a suburb. Sometimes, the Buddha went alone and
sometimes He was accompanied by monks. Some days the journey
was ordinary.
Thus, in front of the Buddha there were fragrant breezes and clouds
came down as mist to stop the rising of dust, and sometimes to form
canopies. The road was strewn with flowers by the winds. Elevations
and depressions of the road were levelled up for the comfort of the feet
of the Buddha.
As the Buddha set his right foot in the city, six rays would emanated
from His body, pervading the city and illuminating the mansions and
other buildings. Elephants, horses, and birds sent forth sweet sounds.
736
Melodious notes issue forth from musical instruments such as drums
and flutes, and from the ornaments of the people.
By those signs the people come to know of the arrival of the Buddha,
and they dressed themselves well, and came out on to the streets from
their houses with flowers and perfumes in hand. They gave their re-
spect to the Buddha and asked for a certain number of monks – such as
ten, twenty or a hundred – to be treated. They would take the bowl of
the Buddha and conduct Him to a seat and offer alms.
After the meal, the Buddha preached to them the doctrine according to
the respective states of mind of the people. Some of them took refuge
in the Triple Gem; some people observed the Five Precepts; and others
reached the different higher paths. Some entered the Sangha and at-
tained sanctification. Then the Buddha went back to the monastery and
sat on the seat prepared for Him. Until the monks finished taking their
meals, the Buddha would wait in the perfumed chamber. This was His
daily routine for the morning.
After entering the perfumed chamber, the Buddha would wash His feet
and, standing on the stage at the gem-set staircase, would admonish the
monks thus: “Monks, provide for your salvation earnestly. Rare is the
birth of a Buddha in this world; rare is birth as a human being; rare is
birth as an accomplished man; rare is ordination; and rare is the oppor-
tunity to learn the doctrine.”
Some monks asked for meditation topics. The Buddha would give
them subjects according to their character. All the monks saluted the
Buddha and proceeded to their respective places of stay for the day and
for the night. Some went to the forest. Some went to the feet of trees.
Some went to mountains, and there are some who went to dēva worlds.
The Buddha remained in the perfumed chamber, and if He wished He

would lie down for a while on His right side in the pose of a lion, con-
scious and mindful. After the body was relaxed He would get up and
survey the world. The people who offered alms in the morning would
outfit themselves neatly, and come to the monastery with flowers and
737
perfumes. The Buddha would go to the preaching hall and preach a dis-
course to suit the time and the occasion. After the discourse was over,
the audience would salute the Buddha and depart. Thus was the
Buddha’s afternoon.
When the teaching in the afternoon was over, if the Buddha wished to
bathe, He would enter the bath room and wash His body with water
supplied by an attendant. Then the attendant would prepare the seat of
the Buddha in His study in the perfumed chamber. The Buddha would
dress Himself in a red robe, and occupy the seat. There He would re-
main in silence for a moment, before the monks came to Him with their
problems. Some of them asked questions; some asked for meditation
topics; some wished to hear a discourse, and the Buddha would comply
with their requests. Thus was spent the first watch of the night.
After the monks took leave of the Buddha in the middle watch of the
night, the deities of the universes came to the Buddha and asked ques-
tions according to their needs, with some asking even questions of four
lines. The Buddha spent the middle watch of the night answering their
questions and solving their riddles.
The last watch of the night is divided into three. In the first part, the
Buddha relaxed by walking up and down. In the second part, He lay
down in the perfumed chamber, conscious and mindful in the pose of a
lion. In the last part of the last watch of the night the Buddha would sit
up and survey the world with the awakened eye to see the individuals
who had accomplished meritorious acts such as morality and charity
during the times of the earlier Buddhas.
738
The Person Of Bodily Discipline Virtuous
Verbal Behaviour Discipline Your
Mind Safeguard The Three Doors
17 (8) The Story of A Group of Six Monks
(Verses 231 – 234)

these verses, with reference to a group of six monks.
For one day a band of six monks put wooden shoes on their
feet, and taking staves of wood in their two hands, walked up
and down on the surface of a flat rock. The Buddha hearing the
clatter, asked Venerable ânanda, “ânanda, what is that noise?”
The Venerable replied, “A band of six monks are walking
about in wooden shoes; they are making the clatter you hear.”
When the Buddha heard this, he promulgated the following
precept, “A monk should control his deeds, his words, and his
thoughts.”

kàyappakōpaü rakkheyya, kàyēna saüvutō siyà,
kàya duccaritaü hitvà kàyēna sucaritaü carē.
kàyappakōpaü: excitement of body; rakkheyya: guard one’s

self; kàyēna saüvutō siyà: be disciplined in body; kàya
duccaritaü: bodily misconduct; hitvà: having given up;
kàyēna: with the body; sucaritaü carē: behave virtuously
Guard against the physical expression of emotions. Be re-

strained in physical behaviour. Give up physical misconduct.
Practice wholesome physical behaviour.
739
vacãpakōpaü rakkheyya vàcàya saüvutō siyà
vacãduccaritaü hitvà vàcàya sucaritaü carē
vacãpakōpaü: excitement of speech; rakkheyya: guard

one’s self; vàcàya saüvutō siyà: be disciplined in speech;
vacãduccaritaü: misconduct in speech; hitvà: having given
up; vàcàya: with your speech; sucaritaü carē: behave
virtuously
Guard against the verbal expression of emotions, Be restrained

in your speech behaviour. Give up speech misconduct. Practise
wholesome speech behaviour.

manōpakōpaü rakkheyya, manasà saüvutō siyà,
manōduccaritaü hitvà manasà sucaritaü carē
manōpakōpaü: excitement of mind; rakkheyya: guard

one’s self; manasà saüvutō siyà: be disciplined in mind;
manōduccaritaü: misconduct of mind; hitvà: having given
up; manasà: with mind; sucaritaü carē: practise good
behaviour
Guard against the mental expression of emotions. Be restrained

in the behaviour of your mind. Give up mental misconduct.
Practise wholesome mental behaviour.

dhirà kàyēna saüvutà athō vàcàya saüvutà
manasà saüvutà tē dhãrà vē suparisaüvutà
740
dhirà: those wise beings; kàyēna: in body; saüvutà: are
disciplined; athō: again; vàcàya: in speech; saüvutà: are
restrained; manasà: in mind; saüvutà: are disciplined; tē
dhirà: those wise beings; vē: certainly; suparisaüvutà:
perfectly restrained
The wise are restrained in body. They are restrained in speech

as well. They are also well disciplined in mind. They, who
have safeguarded the three doors – body, speech and mind –
are supremely restrained.
Commentary
kàyappakōpaü vacãpakōpaü manōpakōpaü rakkheyya: guard

against misdeed of body, speech, and mind. These stanzas were spoken
by the Buddha to admonish a group of six monks whose behaviour was
not in keeping with the discipline of monks. The Buddha asked them to
guard themselves against misdeeds. The Buddhist system lays down
strict rules to ensure that monks restrain themselves duly. If monks are
to attain the higher stages of spiritual progress regulated behaviour is
essential. These elementary principles of regulated behaviour are es-
sential to one who treads the path to Nibbàna, chiefly because they
tend to control both deeds and words. Violation of them introduces ob-
stacles that hinder moral progress on the path. Observance of them
means smooth and steady progress along the path.
Having progressed a step further in his gradual advance, the aspirant

now tries to control his senses. To control craving for food and to pro-
mote meaning of mind and body, and fasting a day in the month is ad-
visable. Simple living is preferable to a luxurious life which makes one
a slave to passions. A life of celibacy is recommended, as one’s valua-
ble energy thus conserved could then be utilised wholly for the intel-
lectual and moral welfare of oneself and others. In such a life one is de-
tached from additional worldly bonds that impede moral progress.
741
Almost all spiritual teachers, it would appear, have nourished their
bodies sparingly and have led a life of strict celibacy, simplicity, vol-
untary poverty, and self-control. While he progresses slowly and stead-
ily, with regulated word and deed and sense-restraint, the kammic
force of the striving aspirant compels him to renounce worldly pleas-
ures and adopt the ascetic life. To him then, comes the idea that:
A den of strife is household life,

And filled with toil and need,
But free and high as the open sky
Is the life the homeless lead.
Thus realizing the vanity of sensual pleasures, he voluntarily forsakes

all earthly possessions, and donning the ascetic garb tries to lead a
sagely life. It is not, however, the external appearance that makes a
man holy but internal purification and an exemplary life. Transforma-
tion should come from within, not from without. It is not absolutely
necessary to retire to solitude and lead the life of an ascetic to realize
Nibbàna. The life of a monk no doubt expedites and facilitates spiritual
progress, but even as a layman sainthood may be attained. He who at-
tains arahatship as a layman in the face of all temptations is certainly
more praiseworthy than a monk who attains arahatship living amidst
surrounds that are not distracting. Concerning a minister who attained
arahatship while decked in his best apparel and seated on an elephant,
the Buddha remarked:
Even though a man be richly adorned, if he walks in peace,

If he be quiet, subdued, certain and pure,
And if he refrains from injuring any living being,
That man is a Bràhmin, that man is a hermit, that man is a monk.
There have been several such instances of laymen who realized Nib-
bàna without renouncing the world. The most devout and generous lay-
follower Anàthapiõóika was a sōtàpanna, the Sàkya Mahànàma was a
sakadàgàmi, the potter Ghatãkàra was an anàgàmi and King
Suddhōdana, the Buddha’s father, died as an arahat.
742
A monk is expected to observe the four kinds of higher morality –
namely:
Pàtimokkha sãla — The Fundamental moral code,

Indriyasamvara sãla — Morality pertaining to sense-restraint,
âjãvapàrisuddhi sãla — Morality pertaining to purity of livelihood,
Paccayasannissita sãla — Morality pertaining to the use of the
necessaries of life.
These four kinds of morality are collectively called sãla-visuddhi (pu-

rity of virtue), the first of the seven stages of purity on the way to Nib-
bàna. When a person enters the order and receives his higher ordina-
tion (upasampadà), he is called a bhikkhu. There is no English
equivalent that exactly conveys the meaning of this Pàli term bhikkhu.
Mendicant monk may be suggested as the nearest translation, not in the
sense of one who is begging but as one who lives on alms.
There are no vows for a monk. Of his own accord he becomes a monk
to lead a religious life. He is at liberty to leave the Sangha. A monk is
bound to observe 227 rules laid out in the Vinaya, apart from several
other minor ones. The four major rules which deal with perfect celi-
bacy, stealing, murder, and false claims to higher spiritual powers,
must be strictly observed. If he violates any one of them, he becomes
defeated (pàràjikà) and automatically ceases to be a monk. If he
wishes, he can re-enter the Sangha and remain as a sàmanēra (novice).
In the case of other rules which he violates, he has to make amends ac-
cording to the gravity of the offence. Among the salient characteristics
of a monk are purity, perfect celibacy, voluntary poverty, humility,
simplicity, selfless service, self-control, patience, compassion, and
harmlessness.
The life of a monk or, in other words, renunciation of worldly pleas-

ures and ambitions, is only an effective means to attain Nibbàna, but is
not an end in itself.
Securing a firm footing on the ground of morality, the aspirant then

embarks upon the higher practice of samàdhi, the control and culture
of the mind, the second stage of the path of purity. Samàdhi is equilib-
743
rium of the mind. It is stillness of the mind or the resting of mental ac-
tivity. According to Buddhism, there are forty meditation topics (kam-
maññhàna) which differ according to the temperaments of individuals.
They are:
(1) The ten expansions (kasinas), namely: (a) earth kasina, (b) water
kasina, (c) fire kasina, (d) air kasina, (e) blue kasina, (f) yellow
kasina, (g) red kasina, (h) white kasina, (i) light kasina and (j)
space kasina.
(2) The ten disagreeables (asubha), namely ten corpses which are re-
spectively: (a) bloated (uddhumàtaka), (b) discoloured (vinãlaka),
(c) festering (vipubbaka), (d) dissected (vicchiddaka), (e) gnawed-
to-pieces (vikkhàyitaka), (f) scattered-in-pieces (vikkhittaka), (g)
mutilated and scattered-in-pieces (hatavikkhittaka), (h) bloody
(lōhitaka), (i) worm-infested (pulavaka), and (j) skeletal (aññhika).
(3) The ten reflections (anussati), namely, eight reflections on: (a) the
Buddha (Buddhànussati), (b) the Doctrine (Dhammànussati), (c)
the Sangha (Sanghànussati), (d) virtue (sãlànussati), (e) liberality
(càgànussati), (f) dēvas (dēvàtànussati), (g) peace (upasamànussa-
ti), (h) death (maranànussati), respectively, together with (i) mind-
fulness regarding the body (kàyagatàsati) and (j) mindfulness
regarding respiration (ànàpànasati).
(4) The four immeasurables or the four modes of divine conduct (bràh-
mavihàra), namely, loving-kindness (mettà), compassion (karunà),
appreciative joy (mudità), and equanimity (upēkkhà).
(5) The one perception, i.e., the perception of the loathsomeness of ma-
terial food (àhàre patikkiålasa¤¤à).
(6) The one analysis, i.e., the analysis of the four elements (catudhàtu-
vivatthàna).
(7) The four aråpa jhànas, namely, the realm of the infinity of space
(akàsàna¤càyatana), the realm of the infinity of consciousness
(vi¤¤àna¤càyatana), and the realm of neither perception nor non-
perception (n’ēva sa¤¤à n’àsa¤¤àyatana).
744
According to the texts, the ten impurities and the mindfulness regard-
ing the body such as the thirty-two parts are suitable for those of a lust-
ful temperament, because they tend to create a disgust for the body
which fascinates the senses.
The four illimitables and the four coloured kasinas are suitable for
those of a hateful temperament. The reflections on the Buddha and so
forth are suitable for those of a devout temperament. The reflections on
death and peace, perception on the loathsomeness of material food, and
analysis of the four elements are suitable for those of an intellectual
temperament. The remaining objects, chiefly reflection on the Buddha,
meditation on loving-kindness, mindfulness regarding the body and re-
flection on death, are suitable for all, irrespective of temperament.
There are six kinds of temperaments (carita). They are:

(1) Lustful temperament (ràgacarita),
(2) Hateful temperament (dōsacarita),
(3) Ignorant temperament (mōhacarita),
(4) Devout temperament (saddhàcarita),
(5) Intellectual temperament (buddhicarita), and
(6) Discursive temperament (vitakkacarita).
Carita signifies the intrinsic nature of a person which is revealed when

one is in a normal state without being preoccupied with anything. The
temperaments of people differ owing to the diversity of their actions or
kamma. Habitual actions tend to form particular temperaments.
Ràga or lust is predominant in some, and dōsa or anger, hatred, ill-will,

in others. Most people belong to these two categories. There are a few
others who lack intelligence and are more or less ignorant (mōhacar-
ita). Akin to the ignorant are those whose minds oscillate – unable to
focus their attention deliberately on one thing (vitakkacarita). By na-
ture some are exceptionally devout (saddhàcarita), while others are
exceptionally intelligent (buddhicarita).
745
Combining these six with one another, we get sixty-three types. With
the inclusion of speculative temperament (diññhicarita) there are sixty-
four types. The subjects of meditation are variously adapted to these
different temperaments and types of people.
Before practicing Samàdhi, the qualified aspirant should give careful

consideration to the subject of meditation. In ancient days it was cus-
tomary for pupils to seek the guidance of a competent teacher to
choose a suitable subject according to their temperaments. But today, if
no competent teacher is available the aspirant must exercise his own
judgement and choose one he thinks most suited to his character.
When the subject has been chosen, he should withdraw to a quiet place
where there are the fewest distractions. The forest, a cave, or any
lonely place is most desirable, for there one is least liable to interrup-
tion during the practice.
It should be understood that solitude is within us all. If our minds are

not settled, even a quiet forest would not be a congenial place. But if
our minds are settled, even the heart of a busy town may be congenial.
The atmosphere in which we live acts as an indirect aid to tranquillize
our minds. Next to be decided by the aspirant is the most convenient
time when he himself, and his surroundings, are in the best possible
condition for the practice.
Early in the morning, when the mind is fresh and active, or before bed-
time, if one is not overtired, is generally the most appropriate time for
meditation. But whatever the time selected it is advisable to keep to
that particular hour daily, for our minds then become conditioned to
the practice.
The meditating posture, too, serves as a powerful aid to concentration.

Meditators generally sit cross-legged, with the body erect. They sit
placing the right foot on the left thigh and the left foot on the right
thigh. This is the full position. If this posture is difficult, as it certainly
is to many, the half position may be adopted, that is, simply placing the
right foot on the left thigh or the left foot on the right thigh. When this
triangular position is assumed, the whole body is well balanced. The
746
right hand should be placed on the left hand, the neck straightened so
that the nose is in a perpendicular line with the navel, the tongue
should rest on the upper palate. The belt should be loosened, and
clothes neatly adjusted. Some prefer closed eyes so as to shut out all
unnecessary light and external sights. Although there are certain ad-
vantages in closing the eyes, it is not always recommended as it tends
to drowsiness. Then the mind gets out of control and wanders aim-
lessly, vagrant thoughts arise, the body loses its erectness, quite uncon-
sciously the mouth opens itself, saliva dribbles, and the head nods. The
Buddha usually sat with half closed eyes looking through the tip of the
nose and not more than a distance of four feet away.
Those who find the cross-legged posture too difficult may sit comfort-
ably in a chair or any other support, sufficiently high to rest the feet on
the ground. It is of no great importance what posture one adopts pro-
vided it is easy and relaxed. The aspirant who is striving to gain one-
pointedness of the mind should endeavour to control any unwholesome
thoughts at their very inception.
As mentioned in the Sutta Nipàta he may be attacked by: (a) sensual
desires (kàma), (b) dissatisfaction (arati), (c) hunger and thirst (khup-
pipàsà), (d) urge (tanhà), (e) sloth and torpor (thãnamiddha), (f) fear
(bhaya), (g) doubt (vicikicchà), (h) detraction and stubbornness
(makkha, thambha), (i) gain, praise, honour and ill-gotten fame (lōbha,
silōka, sakkàra, micchàyasa), and (j) self-praise and contempt for oth-
ers (attukkamsana paravambhana).
On such occasions the following practical suggestions were given by
the Buddha to be of benefit:
(1) Harbouring a good thought opposite to the encroaching one:
loving-kindness in cases of hatred.
(2) Reflecting upon possible evil consequences: anger that results
in ill-will.
(3) Simple neglect or becoming wholly inattentive to them.
(4) Tracing the cause which led to the arising of the unwholesome
thoughts and thus forgetting them in the retrospective process.
(5) Direct physical force.
747
Just as a strong man overpowers a weak person, so one should over-
come evil thoughts by bodily strength. “With teeth clenched and
tongue pressed to the palate,” advises the Buddha, “a man by main
force must constrain and coerce his mind.”
The essence of Buddhism: These stanzas, in which the Buddha pro-

vided practical guidelines to a group of unruly monks, establish the es-
sential quality of the Buddha’s Teaching. The central focus of
Buddhism is practice. One must live the Teachings if one is to achieve
the highest spiritual goals of Buddhism.
Buddhism is neither a metaphysical path nor a ritualistic path:
It is neither skeptical nor dogmatic.
It is neither eternalism nor nihilism.
It is neither self-mortification nor self-indulgence.
It is neither pessimism nor optimism but realism.
It is neither absolutely this-worldly nor other-worldly.
It is not extrovert but introvert.
It is not theo-centric but ego-centric.
It is a unique Path of Enlightenment.
The original Pàli term for Buddhism is Dhamma, which, literally,

means that which upholds or sustains (he who acts in conformity with
its principles and thus prevents him from falling into woeful states).
748
Chapter 18
Mala Vagga
Impurities
Man At The Door Of Death Get Immediate
Help In The Presence Of The King Of
Death Avoid The Cycle Of Existence
18 (1) The Story of the Son of a Butcher
(Verses 235 – 238)

verses, with reference to the son of a butcher.
At Sàvatthi, so we are told, lived a certain butcher. He would

kill cows, select the choicest portions of their flesh for his own
table, cause the same to be cooked, and then sit down with son
and wife and eat the same; the rest he sold for a price. For fifty-
five years he kept up this practice of killing cows. During all
this time, although the Buddha resided at a neighbouring mon-
astery, on no occasion did he give the Buddha so much as a
spoonful of rice-gruel or boiled rice by way of alms. If he had
meat to eat, he never ate rice. One day while it was still light,
after selling some beef, he gave his wife a piece of beef to cook
for his supper, and then went to the pool to bathe.
While he was absent, a friend of his came to the house and said
to his wife, “Let me have a little of the beef which your hus-
band has for sale; a guest has come to my house.” “We have no
beef for sale. Your friend has sold all his beef and has gone to
the pool to bathe.” “Do not refuse my request; if you have a
piece of beef in the house, give it to me.” “There is not a piece
of beef in the house, except a piece which your friend has set
aside for his own supper, and as he will not eat unless he can
have meat to eat, he will certainly not give you this piece of
beef.” But he took the piece of beef and went off with it.
750
After the butcher had bathed, he returned home. When his wife
set before him rice which she had boiled for him, seasoned
with leaves of her own cooking, he said to her, “Where is the
meat?” “Husband, there is none.” “Did I not give you meat to
cook before I left the house?” “A friend of yours came to the
house and said to me, ‘A guest has come to my house; let me
have a little of the beef which you have for sale.’ I said to him,
‘There is not a piece of beef in the house, except a piece which
your friend has set aside for his own supper, and he will not eat
unless he can have meat to eat.’ But in spite of what I said to
him, he took the piece of beef himself and went off with it.”
“Unless I have meat to eat with it, I will not eat rice; take it
away.” “What is to be done, husband? Pray eat the rice.” “That
I will not.” Having caused his wife to remove the rice, he took
a knife in his hand and left the house.
Now an ox was tethered in the rear of his house. The man went
up to the ox, thrust his hand into the mouth of the ox, jerked out
his tongue, cut it off at the root with his knife, and returned to
the house with it. Having had it cooked on a bed of coals, he
placed it on the boiled rice and sat down to eat his supper. He
first ate a mouthful of rice, and then placed a piece of meat in
his mouth. That very moment his own tongue was cleft in
twain and fell out of his mouth into the dish of rice. That very
moment he received retribution similar in kind to the sin which
he had committed. With a stream of blood flowing from his
mouth, he entered the court of his house and crawled about on
his hands and knees, bellowing just like an ox.
At this time his son stood close by, watching his father. His
mother said to him, “Son, behold this butcher crawling about
the court of the house on his hands and knees, bellowing like
751
an ox. This punishment is likely to fall upon your own head.
Pay no attention to me, but seek safety in flight.” The son, ter-
rified by the fear of death, bade farewell to his mother and fled.
Having made good his escape, he went to Takkasilà. As for the
cow-killer, after he had crawled about the court of the house
for a time, bellowing like an ox, he died, and was reborn in the
Avãci Hell. The ox also died.
Having gone to Takkasilà, the butcher’s son became appren-

ticed to a goldsmith. One day his master, as he set out for the
village, said to him, “You are to make such and such an orna-
ment.” So saying, his master departed. The apprentice made
the ornament according to the directions he received. When his
master returned and looked at the ornament, he thought to him-
self, “No matter where this youth may go, he will be able to
earn his living anywhere.” So when the apprentice came of
age, the goldsmith gave him his daughter in marriage. He in-
creased with sons and daughters. When his sons came of age,
they acquired the various arts and subsequently going to Sàvat-
thi to live, established households of their own, and became
faithful followers of the Buddha. Their father remained in Tak-
kasilà, spent his days without performing a single work of
merit, and finally reached old age. His sons thought to them-
selves, “Our father is now an old man,” and sent for him to
come and live with them.
Then they thought to themselves, “Let us give alms on behalf

of our father.” Accordingly they invited the congregation of
monks presided over by the Buddha to take a meal with them.
On the following day they provided seats in their house for the
congregation of Monks presided over by the Buddha, served
them with food, showing them every attention, and at the con-
752
clusion of the meal said to the Buddha, “Venerable, this food
which we have presented to you is the food whereby our father
lives; render thanks therefore to our father.” The Buddha there-
upon addressed him and said, “Lay disciple, you are an old
man. Your body has ripened and is like a withered leaf. You
have no good works to serve as provisions for the journey to
the world beyond. Make for yourself a refuge. Be wise; be not
a simpleton.” Thus spoke the Buddha, pronouncing the words
of thanksgiving.

idàni paõóupalàsō iva asi taü yamapurisà api ca upaññhità
uyyōgamukhē ca tiññhasi tē pàtheyyaü api. ca na vijjati
idàni: now; paõóupalàsō iva: like a leaf withered and yel-

low; asi: you are; taü: for you; yamapurisà api ca: death’s
forces too; upaññhità: have come; uyyōgamukhē ca: (at)
death’s door; tiññhasi: you stand; tē: for you; pàtheyyaü api
ca: even provision for the road; na vijjati: is not seen
Now you are like a withered, yellowed dried leaf. The first
breath of wind will make you fall. Forces of Death have come
for you. You are now at death’s door. You do not even have
any provision for the road.

sō attanō dãpaü karōhi khippaü vàyama paõóitō bhava
niddhantamalō anaïgaõō dibbaü ariyabhåmiü ēhisi
sō: (therefore) you; attanō: to your own self; dãpaü: a

lamp; karōhi: become; khippaü: earnestly (quickly);
753
vàyama: strive; paõóitō bhava: become a wise person; nid-
dhantamalō: bereft of blemishes; anaïgaõō: devoid of
pains; dibbaü: heavenly; ariyabhåmiü: realm of the noble
ones; ēhisi: reach
As things are, be a lamp, an island, a refuge unto yourself.

Strive earnestly and diligently and become a wise person. Be-
reft of blemishes, devoid of defilements, reach the heavenly
realm of the Noble ones.

idàni upanãtavayō ca asi yamassa santikē sampayàtō
asi tē antarà vàsō api ca natthi tē pàtheyyaü api ca
na vijjati
idàni: now; upanãtavayō ca: of spent life span; asi: are you;
yamassa: of the king of Death; santikē: the presence; sam-
payàtō asi: you have come; tē: for you; antarà: in between;
vàsō api ca: even a shelter; natthi: there is not; tē: for you;
pàtheyyaü api ca: even provisions for the road; na vijjati:
are not seen
Now, your allotted span of life is spent. You have reached the
presence of the king of death (Yama). You do not have a rest-
ing place in between. You do not seem to have any provisions
for the road either.

sō attanō dipaü karōhi khippaü vàyama paõóitō bhava
niddhantamalō anaïgaõō puna jàtiü jaraü na upēhisi.
754
sō: (therefore) you; attanō: for your own self; dipaü: a
lamp; karōhi: become; khippaü: earnestly (quickly);
vàyama: make an effort; paõóitō bhava: become a wise
person; niddhantamalō: bereft of blemishes; anaïgaõō:
devoid of defilements; puna: once again; jàtiü jaraü: the
cycle of birth and decay; na upēhisi: do not enter
Therefore, become a lamp, an island, a refuge to your own self.

Strive earnestly and become a wise person. Bereft of blem-
ishes, devoid of defilements, you will not enter the cycle of
birth and decay any more.
Commentary
upanãtavayō: of spent life span. These stanzas have the death theme as
their central focus. The need to be aware that life will end is embodied
in these stanzas. The Buddha admonishes the aged person to be aware
of the possibility of death and accommodate provision to end suffering.
This, in effect, is an effort to make him alert and mindful to the ever
present threat of death. In the Buddhist system of meditation, the
awareness of death, and being mindful of it, form a crucial field of
meditation. A practical guide to this meditative contemplation of death
is an essential for all. This form of meditation is maraõànussati
bhàvanà – meditation on being mindful of death. Maraõànussati
means the constant reflection on death. The form of meditation that
one practises while reflecting on death is called maraõànussati
bhàvanà. Like the sun which moves on without a stop from sunrise to
sunset, the life of all beings of this world, too, goes on from birth to
death. There is no one who is immortal in this world. The life of a be-
ing is as impermanent as a drop of dew at the end of a blade of grass at
dawn. It is as evanescent as a line drawn on water or a bubble on the
surface of water. Life comes to an end with death during any of the
states – childhood, youth or old age.
755
Death is a legacy that all beings, be they humans, animals, deities or
brahmas, have acquired. It is the very nature of this world that what-
ever comes into existence should someday cease to be. This imperma-
nence, characterized by coming into being and cessation, is common to
all animate and inanimate objects of the world.
We should bear in mind the fact that trees, mountains, rivers, cities,
oceans, the sun and the moon, machinery and other equipment – all
these are subject to change and decay. All beings of the world have to
confront a three-fold fear someday or other, namely, old age (jarà), dis-
ease (vyàdhi) and death (maraõa). It is not possible to ward off these
fears by such factors as wealth, position, power or learning. Therefore,
we cannot consider life as something satisfactory or comfortable.
A person who does not think of death cannot grasp the impermanent
nature of life. The mind of such a person is susceptible to evil and dan-
gerous thoughts such as enmity, revenge, avarice, selfishness and ex-
cessive pride. The practice of maraõànussati bhàvanà is of immense
help to ward off the above-mentioned evil thoughts and to cultivate
such virtues as kindness, sympathetic joy, honesty, equality, non-
violence and generosity.
The Buddha has shown us that there are three divine messengers in so-
ciety who teach us three important lessons. They are the old, the dis-
eased and the dead. We meet these messengers frequently. When you
see someone who is disabled through old age, reflect on the fact that
you yourself will be subject to such a state someday; when you see a
sick person, think of the possibility of being diseased yourself, when
you attend a funeral or when you see a dead body or hear of a death, re-
flect on the fact that you too will die someday. By doing so you will
necessarily begin to honour elders, help the poor and the afflicted and
lead a virtuous life. Furthermore, it will help you to lead a life of com-
fort and solace by giving up the pride that arises out of wealth, posi-
tion, power clan, learning and youth.
By practicing the maraõànussati bhàvanà daily you could gradually

get rid of the fear of death. Furthermore, you will not be struck with
excessive grief even at the death of your parents, brothers, sisters or
756
other loved ones. This fact becomes clear from the ancient stories of
Mallikà, Patàcàrà and Kisàgōtamã or from the Jàtaka stories like the
Uraga Jàtaka. Therefore, always consider the great benefits you would
gain by the practice of maraõànussati meditation.
Before you commence the practice of maraõànussati bhàvanà, you

should clean yourself, make offerings of flowers, etc., and seek refuge
in the Triple Gem and observe the fivefold precepts, as mentioned ear-
lier in the case of the other types of meditation. Thereafter, be seated in
a suitable posture in a place conducive to meditation. Now, you should
commence the practice of meditation by reflecting on the following
facts again and again.
(1) I am subject to old age, disease and death. Like me, all beings of the
world are subject to old age disease and death.
Now you can go into the second stage, by reflecting on the following,
again and again, from beginning to end:
(2) My life is impermanent. Death is certain. I am subject to old age,

disease and death.
(3) The life of my parents is impermanent. Their death is certain. They
are subject to old age, disease and death.
(4) The life of my teachers is impermanent. Their death is certain. They
are subject to old age, disease and death.
(5) The life of my brothers and sisters is impermanent. Their death is
certain. They are subject to old age, disease and death.
(6) The life of my relatives is impermanent. Their death is certain.
They are subject to old age, disease and death.
(7) The life of my dear ones is impermanent. Their death is certain.
(8) The life of my neighbours is impermanent. Their death is certain.
(9) The life of those who are ill-disposed towards me is impermanent.
Their death is certain. They are subject to old age, disease and
death.
757
(10)The life of all beings in this world is impermanent. Their death is
certain. They are subject to old age, disease and death.
When you practice this meditation for a long period, your body, words
and mind will become pure. You will not be the cause of any harm to
society. Your actions, words and thoughts will be for the benefit of all.
The life of a person who practises this meditation constantly will in-
deed be a happy one and he will be able to face death without any fear
whatsoever. Furthermore, it will help him to obtain the comforts of
gods and men in the next world and to attain Nibbàna in the end.
To the average man, death is by no means a pleasant subject for talk or

discussion. It is something dismal and oppressive – a veritable kill-joy,
a fit topic for a funeral house only. The average man, immersed as he is
in the self, ever seeking after the pleasurable, ever pursuing that which
excites and gratifies the senses, refuses to pause and ponder seriously
that these very objects of pleasure and gratification will some day
reach their end. If wise counsel does not prevail and urge the unthink-
ing, pleasure-seeking man, to consider seriously that death can knock
at his door also, it is only the shock of a bereavement under his own
roof, the sudden and untimely death of a parent, wife or child that will
rouse him up from his delirious round of sense-gratification and rudely
awaken him to the hard facts of life. Then only will his eyes open, then
only will he begin to ask himself why there is such a phenomenon as
death. Why is it inevitable? Why are there these painful partings which
rob life of its joys?
To most of us, at some moment or another, the spectacle of death must

have given rise to the deepest of thoughts and profoundest of ques-
tions. What is life worth, if able bodies that once performed great deeds
now lie flat and cold, senseless and lifeless? What is life worth, if eyes
that once sparkled with joy, eyes that once beamed with love are now
closed forever, bereft of movement, bereft of life? Thoughts such as
these are not to be repressed. It is just these inquiring thoughts, if
wisely pursued, that will ultimately unfold the potentialities inherent in
the human mind to receive the highest truth.
758
According to the Buddhist way of thinking, death, far from being a
subject to be shunned and avoided, is the key that unlocks the seeming
mystery of life. It is by understanding death that we understand life; for
death is part of the process of life in the larger sense. In another sense,
life and death are two ends of the same process, and if you understand
one end of the process, you also understand the other end. Hence by
understanding the purpose of death, we also understand the purpose of
life. It is the contemplation of death, the intensive thought that it will
someday come upon us, that softens the hardest of hearts, binds one to
another with cords of love and compassion, and destroys the barriers of
caste, creed and race among the peoples of this earth, all of whom are
subject to the common destiny of death. Death is a great leveller. Pride
of birth, pride of position, pride of wealth, pride of power must give
way to the all-consuming thought of inevitable death. It is this levelling
aspect of death that made the poet say:
Sceptre and crown

Must tumble down
And in the dust be equal made
With the poor crooked scythe and spade.
It is the contemplation of death that helps to destroy the infatuation of

sense-pleasure. It is the contemplation of death that destroys vanity. It
is the contemplation of death that gives balance and a healthy sense of
proportion to our highly overwrought minds with their misguided
sense of values. It is the contemplation of death that gives strength and
steadiness and direction to the erratic human mind, now wandering in
one direction, now in another, without an aim, without a purpose. It is
not for nothing that the Buddha has, in the very highest terms, com-
mended to His disciples the practice of mindfulness regarding death.
This is known as maraõànussati bhàvanà. One who wants to practice it
must, at stated times, and also every now and then, revert to the
thought maraõaü bhavissati ‘death will take place’. This contempla-
tion of death is one of the classical meditation subjects treated in the
visuddhi magga (path of purification) which states that in order to ob-
tain the fullest results, one should practice this meditation in the correct
way, that is, with mindfulness (sati), with a sense of urgency
(saüvēga) and with understanding (màna). For example, suppose a
young disciple fails to realize keenly that death can come upon him at
any moment, and regards it as something that will occur in old age in
the distant future, his contemplation of death will be lacking strength
and clarity, so much so that it will run on lines which are not conducive
to success.
How great and useful is the contemplation of death can be seen from
the following beneficial effects enumerated in the visuddhi magga –
“The disciple who devotes himself to this contemplation of death is al-
ways vigilant, takes no delights in any form of existence, gives up han-
kering after life, censures evil doings, is free from craving as regards
the requisites of life; his perception of impermanence becomes estab-
lished, he realizes the painful and soulless nature of existence and at
the moment of death he is devoid of fear, and remains mindful and
self-possessed. Finally, if in this present life he fails to attain to Nib-
bàna, upon the dissolution of the body, he is bound for a happy des-
tiny.” Thus, it will be seen that mindfulness of death not only purifies
and refines the mind, but also has the effect of robbing death of its
fears and terrors, and helps one at that solemn moment when he is
gasping for his last breath, to face that situation with fortitude and
calm. He is never unnerved at the thought of death, but is always pre-
pared for it. It is such a man that can truly exclaim, “O’ death, where is
thy sting?”
760
Purify Yourself Gradually
18 (2) The Story of a Bràhmin (Verse 239)

this verse with reference to a bràhmin.
The story goes that early one morning this bràhmin went out of
the city, stopped at the place where the monks put on their
robes, and stood and watched them as they put on their robes.
Now this place was thickly overgrown with grass. As one of
the monks put on his robe, the skirt of the robe dragged
through the grass and became wet with drops of dew. Thought
the bràhmin, “The grass should be cleared away from this
place.” So on the following day he took his mattock, went
thither, cleared the place, and made it as clean and smooth as a
threshing-floor. The day after, he went to that place again. As
the monks put on their robes, he observed that the skirt of the
robe of one of the monks dropped to the ground and dragged in
the dust. Thought the bràhmin, “Sand should be sprinkled
here.” So he brought sand and sprinkled it on the ground.
Now one day, before breakfast, the heat was intense. On this
occasion he noticed that as the monks put on their robes, sweat
poured from their bodies. Thought the bràhmin, “Here I ought
to cause a pavilion to be erected.” Accordingly he caused a pa-
vilion to be erected. Again, one day early in the morning, it
rained. On this occasion also, as the bràhmin watched the
monks, he noticed that their robes were wetted by the drops of
rain. Thought the bràhmin; “Here I ought to cause a hall to be
erected.” So there he caused a hall to be erected. When the hall
was finished, he thought to himself, “Now I will hold a festival
in honour of the completion of the hall.” Accordingly he in-
761
vited the congregation of monks presided over by the Buddha,
seated the monks within and without the hall, and gave alms.
At the conclusion of the meal he took the Buddha’s bowl to

permit him to pronounce the words of thanksgiving. “Venera-
ble,” said he, “as I stood in this place when the monks were
putting on their robes and watched them, I saw this and that,
and I did this and that.” And beginning at the beginning, he
told the Buddha the whole story. The Buddha listened to his
words and then said, “Bràhmin, a wise man by doing good
works, time after time, little by little, gradually removes the
stains of his own evil deeds.”
mēdhàvi anupubbēna khaõē khaõē thōkathōkaü

rajatassa kammàrō iva attanō malaü niddhamē
mēdhàvi: the wise persons; anupubbēna: gradually;

khaõē khaõē: every moment; thōkathōkaü: little by little;
rajatassa: of silver; kammàrō iva: like the smith; attanō
malaü: one’s own blemishes; niddhamē: cleanse
Wise persons, moment after moment, little by little, remove the

blemishes from their own selves, just like smiths removing
blemishes from silver.
Commentary
Malaü: stain, blemish, taint. Usually, these are referred to as kilēsas.
Kilēsa, defilements, are mind-defiling, unwholesome qualities. There
are ten defilements, thus called because they are themselves defiled,
and because they defile the mental factors associated with them.
762
They are:
(1) Greed (lōbha);
(2) Hate (dōsa);
(3) Delusion (mōha);
(4) Conceit (màna);
(5) Speculative views (diññhi);
(6) Skeptical doubt (vicikicchà);
(7) Mental torpor (thãna);
(8) Restlessness (uddhacca);
(9) Shamelessness (ahirika);
(10) Lack of moral dread or conscientiousness (anottappa).
763
One’s Evil Ruins One’s Own Self
While residing at the Jētavana Monastery the Buddha spoke

this verse with reference to Venerable Tissa.
The story goes that a certain youth of respectable family, who

lived at Sàvatthi, retired from the world, became a monk, and
made his full profession, becoming known as Venerable Tissa.
Subsequently, while he was in residence at a monastery in the
country, he received a coarse cloth eight cubits in length. Hav-
ing completed residence, he celebrated the Terminal Festival,
and taking his cloth with him, went home and placed it in the
hands of his sister. Thought his sister, “This robe-cloth is not
suited to my brother.” So with a sharp knife she cut it into
strips, pounded them in a mortar, whipped and beat and
cleaned the shoddy, and, spinning fine yarn, had it woven into
a robe-cloth. The Venerable procured thread and needles, and
assembling some young monks and novices who were skilled
makers of robes, went to his sister and said, “Give me that
cloth; I will have a robe made out of it.” She took down a robe-
cloth nine cubits in length and placed it in the hands of her
youngest brother. He took it, spread it out, and said, “My robe-
cloth was a coarse one, eight cubits long, but this is a fine one,
nine cubits long. this is not mine; it is yours. I don’t want it.
Give me the same one I gave you.” “Venerable, this cloth is
yours; take it.” He refused to do so.
Then his sister told him everything she had done and gave him
the cloth again, saying, “Venerable, this one is yours; take it.”
Finally, he took it, went to the monastery and set the robe-
makers to work. His sister prepared rice-gruel, boiled rice, and
764
other provisions for the robe-makers, and on the day when the
cloak was finished, gave them an extra allowance. Tissa looked
at the robe and took a liking to it. Said he, “Tomorrow I will
wear this robe as an upper garment.” So he folded it and laid it
on the bamboo rack.
During the night, unable to digest the food he had eaten, he

died, and was reborn as a louse in that very robe. When the
monks had performed the funeral rites over his body, they said,
“Since there was no one to attend him in his sickness, this robe
belongs to the congregation of monks; let us divide it among
us.” Thereupon that louse screamed, “These monks are plun-
dering my property!” And thus screaming, he ran this way and
that. The Buddha, even as he sat in the Perfumed Chamber,
heard that sound by Supernatural Audition, and said to Venera-
ble ânanda, “ânanda, tell them to lay aside Tissa’s robe for
seven days.” The Venerable caused this to be done. At the end
of seven days that louse died and was reborn in the Abode of
the Tusita gods. On the eighth day the Buddha issued the fol-
lowing order, “Let the monks now divide Tissa’s robe and take
their several portions.” The monks did so and, amongst them-
selves, discussed as to why the Buddha had caused Tissa’s
robes to be put aside for seven days.
When the Buddha was told of their discussion, he said,

“Monks, Tissa was reborn as a louse in his own robe. When
you set about to divide the robe among you, he screamed,
‘They are plundering my property.’ Had you take his robe, he
would have cherished a grudge against you, and because of this
sin would have been reborn in Hell. That is the reason why I
directed that the robe should be laid aside. But now he has been
reborn in the Abode of the Tusita gods, and for this reason, I
765
have permitted you to take the robe and divide it among you.”
The Buddha continued, “Craving is, indeed, a grievous matter
among living beings here in the world. Even as rust which
springs from iron eats away the iron and corrodes it and
renders it useless, so also this thing which is called craving,
when it arises among living beings here in the world, causes
these same living beings to be reborn in Hell and plunges them
to ruin.”

ayasà ēva samuññhitaü malaü taduññhàya tamēva khàdati,
ēvaü atidhōnacàrinaü sakakammàni duggatiü nayanti
ayasà ēva: out of the iron itself; samuññhitaü malaü: rust

that has arisen; taduññhàya: originating there itself; tamēva:
that itself; khàdati: eats (erodes); ēvaü: thus; atidhōnacàri-
naü: monks who transgress the limits; sakakammàni:
one’s own (evil) actions; duggatiü: to bad state; nayanti:
lead (the evil doer)
The rust springing from iron consumes the iron itself. In the
same way, bad actions springing out of an individual destroy
the individual himself.
Commentary
duggati: bad state; woeful state; woeful course of existence. The word
derives from du + gati.
gati: course of existence, destiny, destination. There are five courses of

existence: hell, animal kingdom, ghost-realm, human world, heavenly
world. Of these, the first three count as woeful courses (duggati,
apàya), the latter two as happy courses (sugati).
766
Causes Of Stain
18 (4) The Story of Kàludàyi (Verse 241)

this verse with reference to Venerable Kàludàyi. At Sàvatthi,
we are told, a multitude of noble disciples gave alms before
breakfast, and after breakfast, taking ghee, oil, honey, molas-
ses, garments, and other requisites, went to the monastery and
listened to the Dhamma. When they departed, after listening to
the Dhamma, they praised the virtues of Venerables Sàriputta
and Moggallàna. The Venerable Udàyi overheard their talk and
said to them, “It is because you have heard only these Venera-
bles preach the Dhamma that you talk as you do; I wonder
what you would say if you were to hear me preach the
Dhamma.” Those who heard his remark thought to themselves,
“This must be some preacher of the Dhamma; we ought with-
out fail to hear this Venerable also preach the Dhamma.” So
one day they made the following request of the Venerable,
“Venerable, today is the day when we are wont to go and listen
to the Dhamma. After we have presented alms to the congrega-
tion of monks, be good enough, Venerable, to preach the
Dhamma to us by day.” The Venerable accepted the invitation.
When it was time for them to listen to the Dhamma, they went
to the Venerable and said, “Venerable, preach the Dhamma to
us.” So Venerable Udàyi sat down in the seat, took a painted
fan in his hand, waved it back and forth, but not knowing a sin-
gle word of the Dhamma, said, “I will intone the Sacred Word;
let some one else preach the Dhamma.” So saying, he de-
scended from the seat. The disciples caused someone else to
preach the Dhamma, and again assisted him to mount the seat
767
to intone the Sacred Word. But again the second time, the Ven-
erable, who knew no more about intoning than he did about
preaching, said, “I will recite the Sacred Word at night; let
some one else intone the Sacred Word now.” The disciples
therefore caused another to intone the Sacred Word and at
night brought the Venerable in again. But at night also he knew
as little how to intone, and said, “I will recite at dawn; let some
one else recite at night.” So saying, he descended from the seat.
The disciples caused another to recite the sacred word at night
and at dawn brought the Venerable in again. But once more he
failed.
Thereupon the multitude took up clods of earth, sticks, and

other missiles, and threatened him, saying, “Simpleton, while
we were talking about the virtues of Venerables Sàriputta and
Moggallàna, you said this and that. Why don’t you say some-
thing now?” The Venerable took to flight, and the multitude
ran after him. As he ran, he fell into a certain cesspool. The
multitude talked over the incidents of the day, saying, “As
Kàludàyi listened to our praise of the virtues of Venerables
Sàriputta and Moggallàna, he became jealous, declared himself
to be a preacher of the Dhamma, and when people rendered
him honour and said to him, ‘We would hear the Dhamma,’ he
sat down in the Seat of the Dhamma four times, although he
knew not a single word suitable to recite. Then, when we said
to him, ‘Yet you presented yourself as an equal to our noble
Venerables Sàriputta and Moggallàna,’ and took up clods of
earth, sticks, and other missiles, and threatened him, he ran
away and fell into a cesspool.”
The Buddha drew near and asked them, “Monks, what are you
talking about now, as you sit here all gathered together?”
768
When they told him, he said, “Monks, this is not the first time
he has wallowed in a cesspool; he did the same thing in a previ-
ous state of existence also.” After relating this Jàtaka in detail,
the Buddha said, “At that time the lion was the Venerable
Sàriputta and the boar was Kàludàyi.” Having finished the les-
son, the Buddha said, “Monks, Udàyi had learned only the
merest fragment of the Dhamma, but he never repeated the
Texts. No matter how much or how little one may learn of the
Sacred Word, not to repeat it is a grievous fault.”

mantà asajjhàyamalà gharà anuññhànamalà
vaõõassa kōsajjaü malaü rakkhatō pamàdō malaü
mantà: chants and formulas; asajjhàyamalà: have the non-

practice as their rust; gharà: houses; anuññhànamalà: have
the lethargy of inmates as their rust; vaõõassa: the complex-
ion; kōsajjaü malaü: non caring is the rust; rakkhatō: for
one who guards; pamàdō: heedlessness; malaü: is the rust
For formulas that have to be memorized, non-repetition is the

rust. For houses the neglect of the inmates is the rust. For com-
plexion non-caring is the rust. For a guard heedlessness is the
rust.
Commentary
pamàdō: heedlessness. The Buddha always advocated a life of heed-
fulness, Even the Buddha’s last words reflect this concern for heedful-
ness. In his final admonition, the Buddha said, “Behold, O’ monks,
now I speak to you. Transient are all conditioned things. Strive on with
diligence. The passing away of the Buddha will take place before long.
At the end of three months from now the Buddha will pass away.”
769
Taints Are Evil Things –
Ignorance Is The Greatest Taint Ignorance
The Worst Taint
18 (5) The Story of a Man Whose Wife Committed Adultery
(Verses 242 & 243)
While residing at Vēluvana, the Buddha spoke these verses,

with reference to a certain youth of respectable family.
The story goes that this youth married a young woman of equal
birth. From the day of her marriage his wife played the adulter-
ess. Embarrassed by her adulteries, the youth had not the cour-
age to meet people face to face. After a few days had passed, it
became his duty to wait upon the Buddha. So he approached
the Buddha, saluted him, and sat down on one side. “Disciple,
why is it that you no longer let yourself be seen?” asked the
Buddha. The youth told the Buddha the whole story. Then said
the Buddha to him, “Disciple, even in a former state of exist-
ence I said, ‘Women are like rivers and the like, and a wise
man should not get angry with them.’ But because rebirth is
hidden from you, you do not understand this.” In compliance
with a request of the youth, the Buddha related the following
Jàtaka:
Like a river, a road, a tavern, a hall, a shed,
Such are women of this world: their time is never known.
“For,” said the Buddha, “lewdness is a blemish on a woman;

niggardliness is a blemish on the giver of alms; evil deeds, be-
cause of the destruction they cause, both in this world and the
next, are blemishes on all living beings; but of all blemishes,
ignorance is the worst blemish.”
770
itthiyà duccaritaü malaü dadatō macchēraü malaü
pàpakà dhammà asmiü lōkē paramhi ca vē malà
itthiyà: to a woman; duccaritaü: evil behaviour; malaü:

is a blemish; dadatō: to a giver; macchēraü: miserliness;
malaü: is a blemish; pàpakà dhammà: for evil actions;
asmiü lōkē paramhi ca: this world and the next world
(are both); vē malà: certainly are blemishes
For women, misconduct is the blemish. For charitable persons,

miserliness is the stain. Evil actions are a blemish both here
and in the hereafter.

bhikkhavō, tatō malà malataraü avijjà paramaü
malaü ētaü malaü pahatvàna nimmalà hōtha
bhikkhavō: oh monk: tatō malà malataraü: above all

those stains (there is) a worst stain; avijjà: ignorance;
paramaü malaü: is the worst stain; ētaü malaü: this
stain; pahatvàna: having got rid of; nimmalà hōtha:
become stainless
O’ Monks, There is a worse blemish than all these stains. The

worst stain is ignorance. Getting rid of this stain become stain-
less – blemishless.
Commentary
itthiyà duccaritaü malaü: to a woman evil behaviour is a blemish. the
Buddha, of all the contemporary religious leaders, had the most liberal
771
attitude to women. It was also the Buddha who raised the status of
women and brought them to a realization of their importance to soci-
ety. Before the advent of the Buddha, women in India were not held in
high esteem. One Indian writer, Hēmacandra, looked down upon
women as the torch lighting the way to hell – narakamàrgadvàrasya
dãpikà. The Buddha did not humiliate women, but only regarded them
as feeble by nature. He saw the innate good of both men and women
and assigned to them their due places in His teaching. Sex is no barrier
for purification or service.
Sometimes the Pàli term used to connote women is màtugàma which

means ‘mother-folk’ or ‘society of mothers’. As a mother, a woman
holds an honourable place in Buddhism. The mother is regarded as a
convenient ladder to ascend to heaven, and a wife is regarded as the
best friend (paramà sakhà) of the husband.
Although at first the Buddha refused to admit women into the Sangha
on reasonable grounds, yet later He yielded to the entreaties of Venera-
ble ânanda and His foster-mother, Mahà Pajàpatã Gōtami, and founded
the order of bhikkhunãs (nuns). It was the Buddha who thus founded
the first society for women with rules and regulations.
Just as arahats Sàriputta and Moggallàna were made the two chief dis-
ciples in the Sangha, the oldest democratically constituted celibate
Sangha, even so the arahats Khēmà and Uppalavannà were made the
two chief female disciples in the Order of the Nuns. Many other female
disciples, too, were named by the Buddha Himself as amongst most
distinguished and pious followers. Amongst the Vajjis, too, freedom to
women was regarded as one of the causes that led to their prosperity.
Before the advent of the Buddha women did not enjoy sufficient free-
dom and were deprived of an opportunity to exhibit their innate spirit-
ual capabilities and their mental gifts. In ancient India, as is still seen
today, the birth of a daughter to a family was considered an unwelcome
and cumbersome addition.
On one occasion while the Buddha was conversing with King Kōsala,
a messenger came and informed the king that a daughter was born unto
772
him. Hearing it, the king was naturally displeased. But the Buddha
comforted and stimulated him, saying, “A woman child, O Lord of
men, may prove even better offspring than a male.
To women who were placed under various disabilities before the ap-
pearance of the Buddha, the establishment of the Order of Nuns was
certainly a blessing. In this Order queens, princesses, daughters of no-
ble families, widows, bereaved mothers, helpless women, courtesans,
all despite their caste or rank met on a common footing, enjoyed per-
fect consolation and peace, and breathed that free atmosphere which
was denied to those cloistered in cottages and palatial mansions. Many,
who otherwise would have fallen into oblivion, distinguished them-
selves in various ways and gained their emancipation by seeking ref-
uge in the Sangha.
Khēmà, the first chief female disciple, was the beautiful consort of
King Bimbisàra. She was at first reluctant to see the Buddha as she
heard that the Buddha used to refer to external beauty in disparaging
terms. One day she paid a casual visit to the monastery merely to enjoy
the scenery of the palace. Gradually she was attracted to the hall where
the Buddha was preaching. The Buddha, who read her thoughts, cre-
ated by His psychic powers a handsome young lady, standing aside
fanning Him. Khēmà admired her beauty. The Buddha made this cre-
ated image change from youth to middle age and old age, till it finally
fell on the ground with broken teeth, grey hair, and wrinkled skin.
Then only did she realize the vanity of external beauty and the fleeting
nature of life. She thought, “Has such a body come to be wrecked like
that? Then so will my body also.” The Buddha read her mind and said:
They who are slaves to lust drift down the stream,
Like to a spider gliding down the web
He of himself wrought. But the released,
Who all their bonds have snapped in twain,
With thoughts elsewhere intent, forsake the world,
And all delight in sense put far away.
Khēmà attained arahatship and with the king’s consent entered the Or-
der. She was ranked foremost in insight amongst the nuns. Patàcàrà,
773
who lost her two children, husband, parents and brother under very
tragic circumstances, was attracted to the Buddha’s presence by His
willpower. Hearing the Buddha’s soothing words, she attained the first
stage of sainthood and entered the Sangha. One day, as she was wash-
ing her feet she noticed how first the water trickled a little way and
subsided, the second time it flowed a little further and subsided, and
the third time it flowed still further and subsided. “Even so do mortals
die,” she pondered, “either in childhood, or in middle age, or when
old.” The Buddha read her thoughts and, projecting His image before
her, taught her the Dhamma. She attained arahatship and later became
a source of consolation to many a bereaved mother.
Dhammadinnà and Bhaddà Kàpilàni were two nuns who were hon-
oured exponents of the Dhamma.
In answer to Màra, the evil one, it was Nun Sōmà who remarked:
“What should the woman-nature count in her who, with mind well-set
and knowledge advancing, has right to the Dhamma? To one who en-
tertains doubt with the question ‘Am I a woman in these matters, or am
I a man, or what then am I?’ – the Evil One is fit to talk.”
Amongst the laity, too, there were many women who were distinguished
for their piety, generosity, devotion, learning and loving-kindness.
Visàkhà, the chief benefactress of the Order, stands foremost amongst

them all. Suppiyà was a very devout lady who, being unable to procure
some flesh from the market, cut a piece of flesh from her thigh to pre-
pare a soup for a sick monk.
Nakulamàtà was a faithful wife who, by reciting her virtues, rescued

her husband from the jaws of death. Sàmàwati was a pious and lovable
queen who, without any ill-will, radiated loving-kindness towards her
rival even when she was burnt to death through her machination.
Queen Mallikà, on many occasions, counselled her husband, King
Pasēnadi. A maidservant, Khujjuttarà, secured many converts by
teaching the Dhamma. Punabbasumàtà was so intent on hearing the
Dhamma that she hushed her crying child thus:
774
O silence, little Uttarà! Be still,
Punabbasu, that I may hear the Norm
Taught by the Master, by the Wisest Man.
Dear unto us is our own child, and dear
Our husband; dearer still than these to me
Is’t of this Doctrine to explore the Path.
A contemplative mother, when questioned why she did not weep at the
loss of her only child, said: “Uncalled he hither came, unbidden soon
to go; E’en as he came, he went. What cause is here for woe?”
Sumanà and Subhaddà were two sisters of exemplary character who

had implicit faith in the Buddha. These few instances will suffice to il-
lustrate the great part played by women in the time of the Buddha espe-
cially under the guidance of the Buddha.
775
Shameless Life Is Easy For A Modest Person
Life Is Hard
18 (6) The Story of Culla Sàrã (Verses 244 & 245)

Verses, with reference to a monk named Culla Sàrã who prac-
ticed medicine.
The story goes that one day this monk administered medical
treatment, in return for which he received a portion of choice
food. As he went out with this food, he met a Venerable on the
road and said to him, “Venerable, here is some food which I re-
ceived for administering medical treatment. Nowhere else will
you receive food like this. Take it and eat it. Henceforth, when-
ever I receive such food as this in return for administering
medical treatment, I will bring it to you.” The Venerable lis-
tened to what he said, but departed without saying a word. The
monks went to the monastery and reported the matter to the
Buddha. Said the Buddha, “Monks, he that is shameless and
impudent like a crow, he that practises the twenty-one varieties
of impropriety, lives happily. But he that is endowed with
modesty and fear of mortal sin, lives in sorrow.”

ahirikēna kàkasårēna dhaüsinà pakkhandinà
pagabbhēna saõkiliññhēna jãvitaü sujãvaü
ahirikēna: by a shameless person; kàkasårēna: sly as a

crow; dhaüsinà: slandering; pakkhandinà: slippery;
pagabbhēna: slick; saõkiliññhēna: corrupt; jãvitaü: living;
sujãvaü: could be led easily
776
If an individual possesses no sense of shame, life seems to be
easy for him, since he can live whatever way he wants with no
thought whatsoever for public opinion. He can do any destruc-
tion he wishes to do with the skill of a crow. Just as that of the
crow, the shameless person’s life, too, is unclean. He is boast-
ful and goes ahead utterly careless of others.

hirimatà ca niccaü sucigavēsinà alãnēna
appagabbhēna suddhàjãvēna passatà dujjãvaü
hirimatà ca: for a modest person; niccaü: constantly;

sucigavēsinà: pursuing what is pure; alãnēna: non-
attached; appagabbhēna: not slick; suddhàjãvēna: leading
a pure life; passatà: possessing insight; dujjãvaü: the life
is not easy
The life is hard for a person who is modest, sensitive and inhib-
ited, constantly pursuing what is pure, not attached, who is not
slick and impudent, who is leading a pure life and is full of in-
sight.
Commentary
kàkasårēna: crafty as a crow. The attitude of the shameless person is
compared to that of a crafty crow, lurking until opportunity is ripe for it
to snatch whatever it can. The Stanza says that life is easy for such
crafty person, but that is not the right attitude for a member of the
Sangha (Brotherhood) to adopt. The Brotherhood is the last of the
Three Gems of Buddhism.
The last of the Three Refuges, the Jewel of the Sangha is still to be
considered. It has been left over for this section as it is more appropri-
ate to consider it under practice. The Teachings of the Buddha are for
777
everyone. No one has ever been excluded from becoming a Buddhist
by sex, race or colour. It depends upon the individual Buddhist (and his
circumstances) whether he remains a layman or becomes a monk (or
nun). The benefit which each class derives from the other is mutual:
the laymen give robes, food, shelter and medicines to the monks and
these are a monk’s supports for his life. The monks (and nuns) on their
part, give something most precious to the laity: the Dhamma as they
have studied, practiced and realized it. Thus lay Buddhists can easily
find advice and help in a monastery from one of the teachers there or
perhaps from a son, uncle or some other relative who is practicing ei-
ther permanently or for some time as a novice, monk or nun. And so, a
balance is preserved, each group giving to the other something neces-
sary for right livelihood.
Monks and novices have sets of rules to guide them in their life and
these, being voluntarily observed as ways of self-training, may be
equally voluntarily relinquished, as when a monk becomes a novice
again or reverts to the state of a layman. In some countries, it is a com-
mon practice for laymen to spend some time as a novice or monk, (the
latter ordination is only given to persons over the age of twenty years).
Usually this is done when a school or college education is over, before
taking up work, and for a period of three or four months from approxi-
mately July to October or November. This period, when monks must
reside in their monastery, is known as the Rains Residence and is
meant to be a period devoted to learning, the practice of meditation or
some other intensified spiritual activity. After this yearly Rains Resi-
dence is over, monks are free to go to other monasteries or into the for-
est as they wish. In the Buddhist Sangha, monks should not possess
money and are to live their lives with few possessions.
As monks, they must, of course, refrain from any sort of sexual inter-
course, thus observing ‘chastity’. But they have not the rule to observe
unquestioning ‘obedience’ though they have obligations as disciples of
a teacher and all good monks honour these strictly. When, after at least
five years, they have some learning and experience, knowing their
rules well, they are free to wander here and there as they choose, seek-
ing good teachers, or practicing by themselves.
778
Mention should be made of the four most important precepts in the
monk’s code, for breaking which he is expelled from the Sangha, never
being able in this life to become a monk again. These four rules are: 1)
Never to have any sexual relations; 2) Never deliberately to kill a man,
or to order other persons to kill, either other human beings or them-
selves; 3) Never to take anything that does not belong to one with the
intention of possessing it oneself, 4) Never to claim falsely any spirit-
ual attainment, powers, or degree of enlightenment (he is excused if he
is mad, conceited or not serious).
A monk’s actual possessions are very few and any other objects around
him should be regarded by him as on loan from the Sangha. He has
only eight Requisites: an outer double-thick ‘cloak’ an upper-robe, an
under-robe, a bowl to collect food, a needle and thread to repair his
robes, a waistband for his under-robe, a razor, and a water-strainer to
exclude small creatures from his drinking water so that neither they nor
himself, are harmed.
As to his duties, they are simple but not easy to perform. He should en-
deavour to have wide learning and deep understanding of all that his
Teacher, the Enlightened One, has taught: he should practice the Teach-
ing, observing Virtue, strengthening Collectedness and developing Wis-
dom; he will then realize the Buddha’s Teachings according to his prac-
tice of them; and finally, depending upon his abilities, he may teach
accordingly by his own example, by preaching, by writing books, etc.
When going for Refuge to the Sangha, one should not think of Refuge-
going to the whole body of monks for though some of them are Noble,
the true nobility experienced after the fire of Supreme Wisdom has
burnt up the defilements, a good number are still worldlings practicing
Dhamma. Among the laity too, there may be those who are Noble. The
Noble monks and laity together form the Noble Sangha which, as it is
made up of those who are freeing and have freed themselves from the
bondage of all worlds, is truly a secure Refuge. That laypeople may at-
tain this supermundane Nobility should be sufficient to prove that this
Teaching is meant also for them, though to do this they must practice
thoroughly.
779
The Jewel of the Sangha has known many great teachers from the im-
mediate disciples of Lord Buddha, such as the Venerables A¤¤à-
Koõda¤¤a, Sàriputta, Moggallàna, Mahàkassapa, ânanda; and Venera-
ble Nuns such as Mahàpajàpati, Khēmà, Uppalavannà, Dhammadinnà,
with laymen such as the benevolent Anàthapiõóika and famous lay-
women as was Visàkhà and this great procession of Enlightened disci-
ples still continues down the ages to the present day.
Although one may go for Refuge to the exterior Noble Sangha, one
should seek for the real Refuge within. This is the collection of Noble
Qualities (such as the Powers of Faith, Energy, Mindfulness, Collect-
edness and Wisdom) which will lead one, balanced and correctly cul-
tured, also to become a member of the Noble Sangha.
After describing Buddhist beliefs and their basis in the Triple Gem or
Threefold Refuge, it is now time to outline what Buddhists practice in
order to realize the Teachings of the Enlightened One, and so substan-
tiate within their own experience the doctrines which initially they be-
lieved.
As a frame for the vast mass of teachings which would qualify to be

considered here, an ancient threefold summary of the Teaching is used:
virtue, collectedness and wisdom. Lord Buddha has concisely formu-
lated them in a verse famous in all Buddhist lands:
Never doing any kind of evil, (refers to virtue)

The perfecting of profitable skill, (to collectedness)
Purifying of one’s heart as well, (to wisdom)
This is the Teaching of the Buddhas.
These are known as the three trainings, but since the last one, Wisdom,
is both mundane and supermundane, four sections have been devised
as comprising the range (though far from the full substance) of the
Dhamma: mundane wisdom, virtue, collectedness and supermundane
wisdom.
Special Note: There is a strange idea current in some places that Bud-
dhism is only for monks. Nothing could be further from the truth. As
780
we hope to show here, there is something for everyone to do, whether
monks or laity. It is true that many of the Buddha’s discourses are ad-
dressed to monks but this does not preclude the use of their contents by
the laity. How much Buddhist Teaching one applies to one’s life, while
to some extent depending on environment: work, family, etc., in the
case of lay people, does to a greater extent depend on one’s keenness
and determination. The monk is in surroundings more conducive to the
application of the Buddha’s Teachings, as he should have less distrac-
tions than do the laity. Even among monks, ability and interest natu-
rally vary. The word ‘priest’ should never be used for a bhikkhu, the
best translation being ‘monk’.
Buddhist monks and nuns do not beg for their food nor are they beg-
gars. A strict code of conduct regulates a monk’s round to collect food.
He may not for instance, make any noise – cry out or sing – in order to
attract people’s attention. He walks silently and in the case of meditat-
ing monks, with a mind concentrated on his subject of meditation, and
accepts whatever people like to give him. Lord Buddha once gravely
accepted the offering of a poor child who had nothing else to give ex-
cept a handful of dust: the child had faith in the Great Teacher. From
this, one learns that it is not what is given that is important, but rather,
how a thing is given. The monk is to be content with whatever he is
given, regarding the food or a medicine to keep the mind-body contin-
uum going on.
781
Wrong Deeds To Avoid Precepts
The Layman Should Follow These Precepts
Prevent Suffering
18 (7) The Story of Five Hundred Lay Disciples (Verses 246 – 248)

these Verses, with reference to five lay disciples.
For of these five hundred lay disciples, one kept only the pre-
cept of abstinence from the taking of life; another, another pre-
cept, and so on. One day, they fell into a dispute, each of them
saying, “It is a hard thing I have to do; it is a hard precept I
have to keep.” And going to the Buddha, they saluted him and
referred the whole matter to him. The Buddha listened to what
they had to say, and then, without naming a single precept as of
lesser importance, said, “All of the precepts are hard to keep.”
So saying, the Buddha pronounced these stanzas.
yō pàõaü atipàtēti musàvàdaü ca bhàsati lōkē

adinnaü àdiyati, paradàraü ca gacchati
yō: if someone; pàõaü atipàtēti: takes life; musàvàdaü ca

bhàsati: utters lies; lōkē: in this world; adinnaü: what was
not given; àdiyati: takes; paradàraü ca gacchati: commits
adultery
If in this world a person destroys life; speaks untruth; takes

what is not given and commits adultery goes to another man’s
wife.
782
yō narō suràmērayapànaü ca anuyu¤jati ēsō
idha lōkasmiü ēva attanō målaü khaõati
yō narō: if someone; suràmērayapànaü ca: taking intoxi-

cating drinks; anuyu¤jati: indulges; ēsō: he; idha lōkasmiü
ēva: here in this world itself; attanō: one’s own; målaü:
root; khaõati: digs up
A man who is given to taking intoxicating drinks, uproots him-

self in this world itself.

bhō purisa pàpadhammà asa¤¤atà ēvaü jànàhi lōbhō
ca adhammō ca taü ciraü dukkhàya mà randhayuü
bhō purisa: oh you man!; pàpadhammà: evil action;

asa¤¤atà: is bereft of restraint; ēvaü: this way; jànàhi:
(you must) know; lōbhō: greed; adhammō ca: and evil
ways; taü: (these two) you; ciraü: for a long period of
time; dukkhàya: in suffering; mà randhayuü: do not allow
to keep you
O’ you man, evil actions do not have restraint or discipline.

This way, you must appreciate that greed and the evil action of
anger should not be allowed to inflict suffering upon you for a
long while.
Commentary
These three stanzas dwell upon the five Precepts that laymen should
observe initially. The following is an analysis of these five.
783
Among the items of right behaviour, the lowest are the pa¤casãla, the
five precepts for training, the ABC of Buddhist ethics. These are the
basic principles for the lay follower. They are:
(1) I undertake the training precept to abstain from killing anything that
breathes;
(2) I undertake the training precept to abstain from taking what is not
given.
(3) I undertake the training precept to abstain from sexual misconduct.
(4) I undertake the training precept to abstain from speaking falsehood.
(5) I undertake the training precept to abstain from liquor that causes
intoxication and heedlessness.
Sir Edwin Arnold, in The Light of Asia, states the five Precepts in these
words:
Kill not – for pity’s sake – lest ye slay
The meanest thing upon its ward way.
Give freely and receive, but take from none
By greed, or force, or fraud, what is his own.
Bear not false witness, slander not nor lie;
Truth is the speech of inward purity.
Shun drugs and drinks, which work the wit abuse;
Clear minds, clean bodies, need no Sōma juice.
Touch not thy neighbour’s wife, neither commit
Sins of the flesh unlawful and unfit.
These sãlas are to be kept and acted on in one’s daily life, they are not
for mere recitation, for lip-service or for applying to others.
He who knoweth the Precepts by heart, but faileth to practice them,
Is like unto one who lighteth a lamp and then shutteth his eyes.
Buddhism does not demand of the lay follower all that a member of the
Sangha is expected to observe. But whether monk or layman, moral
habits are essential to the upward path. One who becomes a Buddhist
by taking the three refuges is expected, at least, to observe the five ba-
sic precepts which is the very starting point on the path. They are not
restricted to a particular day or place, but are to be practiced through-
out life everywhere, always. There is also the possibility of their being
784
violated by all save those who have attained at least the first stage of
sanctity (sōtàpatti). Nevertheless when a transgression occurs it is use-
less to repent for one’s weaknesses and shortcomings, for repentance
will not do any good to or help oneself or others. It will only disturb
one’s mind. Again, it may be observed that, according to Buddhism,
wrongdoing is not regarded as a ‘sin’, for that word is foreign to the
teaching of the Buddha. There is no such thing as ‘breaking the
Buddha’s laws’, for he was not a law-giver or an arbitrator who pun-
ished the bad and rewarded the good deeds of beings, hence there is no
repentance, sorrow or regret for ‘sin’. The doer of the deed is responsi-
ble for his actions; he suffers or enjoys the consequences, and it is his
concern either to do good, or to be a transgressor. It must also be stated
that all actions, good or ill, do not necessarily mature. One’s good
kamma may suppress the evil kamma and vice versa.
As the formula clearly shows, there are no laws or commandments.
Voluntarily you promise to observe the training precepts, and there is
no compulsion or coercion; you yourself are responsible for your ac-
tions. If you violate what you have undertaken to keep, it is very neces-
sary then to make a firm determination not to repeat, but to correct
your weakness, and try hard not to lapse again. A careful thinker ought
to realize that the sole purpose of keeping these precepts is to train one-
self, to control one’s impulses, evil inclinations and wrong acts, and
thus pave the path to purification and happiness, give security to soci-
ety and promote cordiality. On close analysis we know that the observ-
ance of these precepts is the only way to lessen our lust (greed), hate
and delusion, the root causes of all evil in society. For instance, the
first precept cannot be transgressed without entertaining thoughts of
hate and cruelty, in the case of the third it is specifically lust, the sec-
ond and the fourth maybe due to both greed and hate, and the fifth to
greed, while delusion is behind all the five precepts.
It is important to note that to take intoxicating liquor causes delusion. It
prevents clear thinking, lessens one’s power of reasoning and brings
about negligence, infatuation and a host of other evils. A drunkard is
not responsible for his actions and may commit any crime. Hence, the
violation of this one precept may lead a man to break all the others.
Says the Buddha:
785
Give up this base of all evil
Which leads to madness,
To abuse of mind.
Now one may argue that to drink in moderation is harmless, but there
is a saying:
First a man takes a drink,
Then the drink takes a drink,
Then the drink takes the man.
And so it is always better to bear in mind the Buddha’s warning: “Be
mindful, self-controlled and serene.” Let us shun drugs and drinks
which blind one to both the truths of life and the path to deliverance.
Remember that the third and fifth precepts have an affinity, they sup-
port each other and both bring enjoyment (rasassàda). Sometimes in
the Pàli canon the fifth precept is omitted thus including it in the third
as in the case of the moral code mentioned in the eightfold path. Then
there are the ten precepts, or items for training which are meant for the
novices (sàmanēras). They are formed by adding five to those already
mentioned.
Sãla: moral purity. The five bhikkhus referred to in these verses, were
practicing a discipline leading to sãla – moral purity.
Meditation as a means of mental purification presupposes the possession
of moral purity (sãla-visuddhi) which forms its essential foundation. The
intrinsic value of morality in Buddhist teaching lies in the fact that it
purges the mind of its inferior tendencies and leaves it clear for the pro-
duction of the inward illumination of true knowledge. The mind, which
in its ordinary, lowly condition is wayward and accustomed to submit to
the demands of every worldly impulse and passion of the lower in-
stincts, is with difficulty controlled when the higher incentive makes its
appearance for the first time as a mere stranger of no authority. Since
meditation is the means of transmuting the ordinary consciousness to the
higher state, it is necessary that some previous training and discipline
should be imposed upon the lower consciousness, regulating and re-
stricting its usual activities until it is in complete submission to the di-
rection of the higher mind. To this end the mind must first be well
786
equipped with such higher moral qualities as faith, mindfulness, energy,
and wisdom, and must establish them in such a position that they cannot
be crushed by their adversaries. In all the schemes of Buddhist training
therefore we find that training in morality (sãla) is an essential prelimi-
nary to further progress. Therefore the disciple should first have com-
pletely perfected this preliminary training in Sãla, for it is the beginning
of the higher religious culture. In the words of the Saüyutta Nikàya:
What is the beginning of higher states? Sãla of perfect purity.
Sãla is of paramount importance in meditation because it is the antidote

of remorse and mental waverings which are inimical to the concentra-
tion of the mind. To this effect it has been said: ânanda, the benefit
and advantage of moral virtues is the absence of remorse. Furthermore,
we read in the âkankeyya Sutta:
Monk, should a monk desire to attain the jhànas which are sublime, su-
perhuman, the higher states of consciousness, conducive to a happy
life, let him fulfil the moral virtues… should he desire tranquility…
psychic powers… higher knowledge… complete cessation of the àsa-
vas – let him fulfil the moral virtues.
Sãla, being thus a fundamental feature of Buddhism, implies all good

qualities which are included in the category of its moral and ethical
teachings. Strictly speaking it comprises first the consciousness built
up by abstinence from immoral conduct, and secondly, the thought as-
sociated with the observance of the positive rules enacted for moral pu-
rity. Its two salient characteristics are: (1) samàdhàna, the firm estab-
lishing of mind and thoughts together in harmony, and (2) upadhàrana,
the supporting and holding together of all good qualities. The two as-
pects of sãla, negative and positive, are very distinctly marked in every
department of religious and ethical life. The negative aspect empha-
sises abstinence from sins (which are vàritta, prohibitions), and the
positive aspect the necessity of accumulating good and fulfilling one’s
duty (càritta). Every formula laid down in connection with the pre-
cepts has these two aspects. For instance, (i) he refrains from killing,
lays aside the cudgel and the sword; (ii) full of kindness and compas-
sion he lives for the welfare and happiness of all living things.
787
The Envious Are Not At Peace The Unenvious
Are At Peace
18 (8) The Story of Tissa (Verses 249 & 250)

Verses with reference to Tissa, a young monk.
It is said of the novice Tissa that he used to go about finding

fault with the gifts of the householder Anàthapiõóika, and of
the female lay disciple Visàkhà, and even of the multitude of
noble disciples; he even went so far as to find fault with the
Gifts beyond Compare. Whenever he received cold food in
their refectory, he would complain because it was cold; when-
ever he received hot food, he would complain because it was
hot. Whenever they gave but a little, he would blame them,
saying, “Why do they give so very little?” And whenever they
gave abundant alms, he would also blame them, saying, I sup-
pose they had no place in their house to put it;” or, “Surely they
should give the monks only so much as they require to support
life; so much gruel and boiled rice as this is absolutely
wasted.” But with reference to his own kinsfolk, he would say,
“Oh, the house of our kinsfolk is a veritable tavern for all the
monks who come from all the four quarters!” Thus did he sing
the praises of his kinsfolk.
Now Tissa was in reality the son of a certain gatekeeper. While

accompanying some carpenters on a journey through the coun-
try, he retired from the world on his arrival at Sàvatthi and be-
came a monk. When the monks observed that he was thus find-
ing fault with the gifts and other good works of men, they
thought to themselves, “Let us find out the truth about him.” So
788
they asked him, “Brother, where do your kinsfolk live?” “In
such and such a village,” replied Tissa. The monks accordingly
sent a few novices there to investigate. The novices went there
and asked the villagers, who provided them with seats and food
in the rest-house, “There is a novice named Tissa who came
from this village and retired from the world; who are his kins-
folk?” Thought the villagers, “There is no youth who has left
any gentleman’s household in this village and retired from the
world; what are these novices saying?” So they said to the nov-
ices, “Venerables, we have heard of a certain gatekeeper’s son
who travelled with a company of carpenters and retired from
the world; without doubt he is the novice you refer to.” When
the young monks learned that Tissa had no kinsfolk of conse-
quence there, they returned to Sàvatthi and informed the
monks what they had learned, saying, “Venerable, Tissa goes
around chattering without sufficient cause.” The monks re-
ported the matter to the Buddha. Said the Buddha, “Monks,
this is not the first time he has gone about uttering words of
disparagement and empty boasting; in a previous state of exist-
ence also he was a braggart.” The Buddha continued, “Monks,
if any man is annoyed because others give either little or much,
or coarse or fine food, or because they give nothing to him
when he has given to others, such a man will not attain Trance
or Insight or the Paths and the Fruits.” So saying, the Buddha
preached the Dhamma by pronouncing these stanzas.
janō vē yathà saddhaü yathà pasàdanaü dadàti

yō paresaü tattha pànabhōjanē maïku bhavati sō
vē divà và rattiü và samàdhiü na adhigacchati
789
janō: people; vē: undoubtedly; yathà saddhaü: in terms of
one’s faith; yathà pasàdanaü: according to one’s pleasure;
dadàti: give; yō: if someone; parēsaü: others; tattha
pànabhōjanē: deserved food and drink; maïku bhavati:
becomes jealous of; sō: he; vē: certainly; divà và rattiü và:
day or night; samàdhiü: tranquility of mind; na adhigac-
chati: will not have
The people give in terms of the faith they have in the recipient.
They give in terms of their pleasure. If one is jealous when one
receives food and drink, one will never attain tranquility of
mind – day or night.

yassa ētaü samåcchinnaü ca målaghaccaü samåhataü,
sa vē divà và rattiü và samàdhiü adhigacchati
yassa: if one’s; ētaü: this (jealousy); samåcchinnaü:

uproots fully; ca: also; målaghaccaü: eradicates totally;
samåhataü: destroys it; sa: he; divà vē rattiü và: day and
night; samàdhiü: tranquility; adhigacchati: will attain
If someone were to fully uproot and totally eradicate this jeal-

ousy, and if it is absolutely destroyed, he will, without any
doubt, attain tranquility day or night.
Commentary
samàdhiü: tranquility of mind. Right concentration (samàdhi) is a step
in the Eightfold Noble Path. Having the mind fixed on a single object
(cittēkaggatà, literally means one-pointedness of mind): this is concen-
tration. ‘Right concentration’ (sammàsamàdhi), in its widest sense, is
that kind of mental concentration which is present in every wholesome
790
state of consciousness (kusala-citta), and hence is accompanied by at
least right thought (2nd Step), right effort (6th Step) and right mindful-
ness (7th Step). Wrong concentration is present in unwholesome states
of consciousness, and hence is only possible in the sensuous, not in a
higher sphere. Samàdhi, used alone, always stands in the Suttas for
sammà-samàdhi, or right concentration.
The four fundamentals of mindfulness (7th step): these are the objects
of concentration. The four great efforts (6th step): these are the requi-
sites for concentration.
The practicing, developing and cultivating of these things: this is the

development (bhàvanà) of concentration. Right concentration (sammà-
samàdhi) has two degrees of development: (1) neighbourhood concen-
tration’ (upacàra-samàdhi), which approaches the first absorption
without, however, attaining it; (2) attainment concentration (appanà-
samàdhi), which is the concentration present in the four absorptions
(jhàna). These absorptions are mental states beyond the reach of the
five-fold sense-activity, attainable only in solitude and by unremitting
perseverance in the practice of concentration. In these states all activity
of the five senses is suspended. No visual or audible impressions arise
at such a time, no bodily feeling is felt. But, although all outer sense-
impressions have ceased, yet the mind remains active, perfectly alert,
fully awake.
The attainment of these absorptions, however, is not a requisite for the

realization of the four supermundane paths of holiness; and neither
neighbourhood-concentration nor attainment-concentration, as such,
possess the power of conferring entry to the four supermundane paths;
hence, they really have no power to free one permanently from evil
things. The realization of the four supermundane paths is possible only
at the moment of deep insight (vipassanà) into the impermanency (ani-
ccatà). Miserable nature (dukkhatà) and impersonality (anattatà) of
this whole phenomenal process of existence. This insight, again, is at-
tainable only during neighbourhood-concentration, not during attain-
ment-concentration.
791
He who has realized one or other of the four supermundane paths with-
out ever having attained the absorptions, is called sukka-vipassaka, or
suddha-vipassanàyànika, i.e., one who has taken merely insight (vipas-
sanà) as his vehicle. He, however, who after cultivating the absorp-
tions, has reached one of the supermundane paths, is called Samatha-
yànika, or one who has taken tranquility (samatha) as his vehicle
(yàna).
Mental tranquility is brought about by bhàvanà-meditation. Samatha

bhàvanà, the development of mental tranquility with concentration, is
accompanied by three benefits; it gives happiness in the present life, a
favourable rebirth, and the freedom from mental defilements which is a
prerequisite for attainment of insight. In samatha the mind becomes
like a still, clear pool completely free from disturbance and agitation,
and ready to mirror on its surface the nature of things as they really are,
the aspect of them which is hidden from ordinary knowledge by the
restlessness of craving. It is the peace and fulfillment which is depicted
on the features of the Buddha, investing His images with a significance
that impresses even those who have no knowledge of what it means.
Such an image of the Buddha can itself be a very suitable object of
meditation, and is, in fact, the one that most Buddhists instinctively
use. The very sight of the tranquil Buddha image can calm and pacify a
mind distraught with worldly hopes and fears. It is the certain and visi-
ble assurance of Nibbàna.
792
Craving Is The Worst Flood
18 (9) The Story of Five Lay-Disciples (Verse 251)

this verse with reference to five lay-disciples.
The story goes that these five men went to the monastery desir-
ing to hear the Dhamma and, having saluted the Buddha, sat
down respectfully on one side. Now in the case of the Buddhas,
no such thought ever enters their mind as the following, “This
man is a Khattiya, this man is a Brahman, this is a rich man,
this is a poor man; I will preach the Dhamma to this man in
such wise as to exalt him; I will not do so, however, in the case
of this other man.” It matters not with reference to what subject
the Buddhas preach the Dhamma. They place reverence for the
Dhamma before all else, and preach the Dhamma as though
they were bringing down the Celestial River from the sky.
But though the Buddha preached the Dhamma in this wise to

the five men who sat about him, one of them was asleep while
sitting, the second one was drawing lines with his fingers on
the ground, the third was trying to shake a tree, the fourth was
looking up at the sky. The fifth was the only one who was re-
spectfully and attentively listening to the Buddha. Venerable
ânanda, who was near the Buddha, fanning him, saw the dif-
ferent behaviour of the five disciples and said to the Buddha,
“Venerable Sir! While you were expounding the Dhamma like
big drops of rain falling from the sky, only one out of those
five people was listening attentively.” Then Venerable ânanda
described the different behaviour of the other four to the
Buddha and asked why they were behaving thus.
793
The Buddha then explained to Venerable ânanda, “ânanda,
these people could not get rid of their old habits. In their past
existences, the first one was a snake; as a snake usually coils it-
self up and goes to sleep, so also, this man goes to sleep while
listening to the Dhamma. The one who was scratching the
earth with his hand was an earthworm, the one who was shak-
ing the tree was a monkey, the one who was gazing up at the
sky was an astronomer and the one who was listening atten-
tively to the Dhamma was a learned astrologer. In this connec-
tion, ânanda, you must remember that one must be attentive to
be able to understand the Dhamma and that there are many
people who cannot follow what is being said.”
Venerable ânanda then asked the Buddha, “Venerable Sir!
What are the things that prevent people from being able to take
in the Dhamma?” And the Buddha replied. “ânanda, they are
unable to do so by reason of lust, by reason of hatred, by reason
of delusion. For there is no fire like the fire of lust, consuming
living beings as it does, without leaving so much as ashes be-
hind. To be sure, the world-conflagration which closes an ep-
och burns up the world without leaving anything behind, but
this is a fire which breaks out only on the appearance of the
seven suns, and this fire burns only at times and at seasons. But
as for the fire of lust, there is no time when the fire of lust does
not burn. Therefore, I say that there is no fire like the fire of
lust, no grip like hatred, no snare like delusion, and no river
like Craving.” At the end of the discourse, the one who was lis-
tening attentively attained sōtàpatti fruition.

ràgasamō aggi natthi, dōsasamō gahō natthi,
mōhasamaü jàlaü natthi, taõhàsamà nadã natthi
794
ràgasamō: comparable to lust; aggi: a fire; natthi: there is
not; dōsasamō: comparable to hatred; gahō: a grip; natthi:
there is not; mōhasamaü: comparable to ignorance; jàlaü:
a net; natthi: there is not; taõhàsamà: comparable to desire;
nadã: a river; natthi: there is not
There is no fire like passion. There is no grip like hatred. There

is no net like ignorance. There is no torrent like craving.
Commentary
ràgasamō, dōsasamō, mōhasamaü, taõhàsamà: All the main blem-
ishes of the human mind are compared to various disasters that affect
man. Lust (ràgō) is compared to fire. Hatred (dōsa) is thought of as a
grip. Ignorance (mōha) is compared to a net. Craving (taõhà) is com-
pared to a furious flood: this enables people to understand mental
blemishes in physical terms.
795
Easy To See Are The Faults Of Others
18 (10) The Story of Meõdaka the Rich Man (Verse 252)
While residing near the town of Bhaddiya, the Buddha spoke

this verse with reference to the renowned rich man Meõdaka
and his family.
Once, during his tour of Anga and Uttara regions, the Buddha
saw in his vision that time was ripe for Meõdaka, his wife, his
son, his daughter-in-law, his granddaughter and his servant, to
attain sōtàpatti fruition. Seeing the prospect of these six people
attaining sōtàpatti fruition, the Buddha went to the town of
Bhaddiya.
Meõdaka was an extremely rich man. It was said that he found

a large number of life-size golden statues of goats in his back-
yard. For this reason, he was known as Meõdaka (a goat) the
rich man. Again, it was also said that during the time of Vipassi
Buddha he had donated a monastery for Vipassi Buddha and a
congregation hall complete with a platform for the preacher.
On completion of these buildings he made offerings of alms-
food to Vipassi Buddha and the monks for four months. Then,
in yet another of his past existences, when he was a rich man in
Bàrànasi, there was a famine throughout the region. One day
they had cooked a meal just enough for the members of the
family when a paccēkabuddha stood at the door for alms-food.
Then and there he offered all the food. But due to his great
faith and generosity, the rice pot was later found to be miracu-
lously filled up again; so also were his granaries.
Meõdaka and his family, hearing that the Buddha was coming
to Bhaddiya, went to pay homage to him. On the way he met a
796
number of heretics who said to him, “Householder, how is it
that you, who believe in the Activity of Souls, go to the hermit
Gōtama, who does not?” Thus did the heretics seek to dissuade
him from his purpose. But instead of paying any attention to
them, he went and saluted the Buddha and seated himself re-
spectfully on one side. Thereupon the Buddha preached the
Dhamma to him in orderly sequence.
After hearing the discourse given by the Buddha, Meõdaka, his

wife Candapadumà, his son Dhananjaya, his daughter-in-law
Sumanàdēvi, his granddaughter Visàkhà and the servant Puõõa
attained sōtàpatti fruition. Meõdaka then told the Buddha how,
on his way, some ascetics had spoken ill of the Buddha and had
tried to dissuade him from coming to see Him. The Buddha then
said, “My disciple, it is natural for people not to see one’s own
faults, and to exaggerate other people’s faults and failings.”
a¤¤ēsaü vajjaü sudassaü attanō pana duddasaü

hi sō parēsaü vajjàni bhusaü yathà ōpuõàti kaliü
kitavà sañhō iva attanō pana chàdēti
a¤¤ēsaü: others’; vajjaü: fault; sudassaü: easy to see;

attanō pana: but one’s own (fault); duddasaü: is difficult
to see; hi: so it is; sō: he; parēsaü: others’; vajjàni: faults;
bhusaü yathà: like chaff; ōpuõàti: winnows into promi-
nence; kaliü: one’s own body; kitavà: with leafs and
branches camouflaging; sañhō iva: like the bird-hunter;
attanō pana: one’s own faults; chàdēti: conceals
797
The faults of others are clearly observed. But one’s own faults
are difficult to see. A person winnows the faults of others into
prominence, like chaff. He hides his own like the bird-hunter
who conceals himself with leaves and twigs.
Commentary
kitavà: camouflage. Here, the image of a bird-hunter (sathō) covering
himself with twigs and branches to conceal his presence from birds, is
used. In the same way the evil person, too, camouflages his intentions
to deceive others.
798
Seeing Others’ faults
18 (11) The Story of Venerable Ujjhànasa¤¤ã (Verse 253)

this verse with reference to Venerable Ujjhànasa¤¤ã.
Venerable Ujjhànasa¤¤ã was always finding fault with and

speaking ill of others. Other monks reported him to the Buddha.
The Buddha replied to them, “Monks, if someone finds fault
with another so as to teach him good ways, it is not an act of
evil and is therefore not to be blamed. But, if someone is al-
ways finding fault with others and speaking ill of them just out
of spite and malice, he will not attain concentration and mental
absorption (jhàna). He will not be able to understand the
Dhamma, and moral intoxicants (àsavas) will increase in him.

paravajjànupassissa niccaü ujjhànasa¤¤inō
tassa àsavà vaóóhanti sō àsavakkhayà àrà
paravajjànupassissa: those who are given to the habit of
observing faults of others; niccaü: constantly; ujjhà-
nasa¤¤inō: deride others; tassa: his; àsavà: taints;
vaóóhanti: grow; sō: he; àsavakkhayà: from the state of
taintlessness; àrà: is far away
There are those who are given to the habit of observing the
faults of others. They deride others constantly. Their taints keep
on thriving, and are far away from the state of taintlessness.
799
Commentary
ujjhànasa¤¤inō: tending to divide others. The name of the Venerable
in the story derives from his personal weakness in finding fault with
others, merely to destroy them.
paravajjànupassissa: those who are given to the habit of observing the
faults of others. This is a shortcoming of most men. It is almost a by-
product of worldly life. In day to day life, much unhappiness is caused
by this habit. This habit arises partly due to the inclination of some to be
talkative. When they talk without inhibition fault-finding, too, happens.
“Much talking is a source of danger,
Through silence misfortune is avoided,
The talkative parrot in a cage is shut,
While birds that cannot talk fly freely.”
(Tibetan Yōga)
How often do we speak deliberately? How often do we know what we
are going to say before words have come tumbling out of our mouths?
And sometimes we can even surprise ourselves by what we have said
as much as we may have surprised and shocked the person to whom we
were talking. And quite often we wish we had not said something after
we have said it. But then it is too late, for words that have once come
out can never be withdrawn, even though we may apologize for them
and retract them. For they have been expressed and there they abide
forever. The sound vibrations made by our vocal cords have become
something in the world, part of the world. Some people believe that the
same is true of thought; that a thought once made, whether good or
bad, never disappears out of existence again. This is a very serious idea
when we remember how lightly we utter words in anger, dislike, con-
tempt or unkindness, and these words are conditioned reflexes. An
event occurs that annoys us and before we are aware of it certain angry
words have tumbled out. And the next stage, of course, after noticing
what we are saying is to notice what we are thinking, for we must think
before we speak, although generally the thought is so rapid as to merge
itself with the words. The injunction we often hear from grown ups to
“Think before you speak!” (although they seldom do so themselves)
means to slow up the rate of our replies so that we know our thought
800
before we express it aloud; then we know what we are saying. If you
can form the habit of noticing what you are saying, and if you think
about it, you will soon be able to see what sort of remarks come out the
most rapidly and the most violently – the ones that hurt other people
the most. When you reason something out you have to think and there-
fore speak slowly, but when your emotions are aroused, when you feel
anger or dislike or pity or sorrow or resentment, then your emotions
(whose centre is the middle of the brain) send their direction to the
tongue and rapid, violent words pour forth before you can stop them.
Thoughts controlled mean words controlled, and words controlled
mean actions controlled, for angry words are often followed by blows,
and control of words and actions means that you cannot be provoked
into a fight and perhaps into drawing a knife and doing someone seri-
ous injury. Indeed, it is quite good fun trying to see the effect you pro-
duce on someone by refusing to allow yourself to be provoked. They
tend to get more and more infuriated because they are trying to anger
you and just cannot do it. Then you can watch and see how silly people
look when they are losing their tempers, and you will know how silly
you would look when you lose yours. So remember, the tongue is re-
ally your servant and you are its master, and it should therefore say
what you want it to say, and not run off on its own as it does so often.
For unfortunately, with most of us, it’s our tongue that is master of us
and we are its slaves, and we have to listen to what it speaks in our
name, and we seem unable to stop it wagging.
“One does not become a wise man just by talking a lot,
neither is he versed in the doctrine because he speaks much.”
(Buddha)
Sometimes it is very difficult to find out the truth through arguments.
One who possesses oratorical power could twist and hide the facts for
his own sake, and could easily run down another’s point of view. Espe-
cially, heated arguments never bring any good results. One who wants
to know the real facts must think quietly and discuss with others
calmly and gently. The truth will never come out through heated argu-
ments, or by hurting the feelings of others; because everybody tries to
defend his own prestige even though he knows he is in the wrong.
801
Nothing Is Eternal Other Than Nibbàna
The Buddha Has No Anxiety
18 (12) The Story of Subhadda the Wandering Ascetic
(Verses 254 & 255)
While residing at the Sal Forest of the Mallàs at Upavattana in
the city of Kusinàrà, the Buddha spoke these verses just before
Parinibbàna (The Great Demise) in reply to the question raised
by Subhadda the wandering ascetic.
The story goes that in times long past, when Subhadda’s

younger brother gave alms, nine times, of the first-fruits of a
certain crop, Subhadda himself had no desire to give alms and
refused, but in the end did give alms. As a result of this, he
failed to see the Buddha both in the First Period of Enlighten-
ment and in the Second. In the Last Period of Enlightenment,
however, when the Buddha had come to the time of the Great
Decease, he thought to himself, “I have entertained doubts on
three points and have asked the old monks to resolve my doubts
for me. But because I have looked upon the monk Gōtama as a
novice, I have never asked him. Now, however, the time of his
Great Decease has come, and if I do not ask him now, I may be
sorry hereafter.” Accordingly, he approached the Buddha.
Venerable ânanda sought to prevent him. But the Buddha gave

him leave to approach, saying to the Venerable, “ânanda, do
not keep Subhadda away; let him ask me his question.” There-
fore, Subhadda entered within the curtain, seated himself at the
foot of the bed, and asked the Buddha the following questions,
“Sir monk, is there such a thing as a path through the air? Can
one be called a monk who is an outsider? Are the Aggregates
eternal?” Thereupon the Buddha informed him that these
802
things have no real existence, expounding the Dhamma in
these stanzas.

àkàsē padaü natthi, bàhirē samaõō natthi, pajà
papa¤càbhiratà, Tathàgatà nippapa¤cà
àkàsē: in the sky; padaü natthi: footsteps are not seen;
bàhirē: outside; samaõō: monks; natthi: are not found;
pajà: the masses; papa¤càbhiratà: are engulfed in worldly
attractions; Tathàgatà: the Buddhas; nippapa¤cà: are
totally bereft of worldly preoccupations
In the skies, there are no footsteps that can be discerned. In the
same way, outside the Buddhist system, there are no persons
that could be discerned as Samaõàs – monks. The ordinary
masses are assailed by worldly hindrances. But the Buddhas
are not affected by those hindrances.

àkàsē padaü natthi bàhirē samaõō natthi, sassatà
saïkhàrà natthi Buddhànaü i¤jitaü natthi
àkàsē: in the sky; padaü natthi: footsteps are not seen;

bàhirē: outside; samaõō: monks; natthi: are not found; sas-
satà: eternity; saïkhàrà: of the component thing; natthi:
there is not; Buddhànaü: for the Buddha; i¤jitaü: agitation
or anxiety; natthi: there is not
In the skies, there are no footsteps that can be discerned. In the

same way, outside the Buddhist system there are no persons
who could be described as Samaõàs-bhikkhus. No component
thing is eternal. The Buddha has no agitation or anxiety.
803
Commentary
Ascetic Subhadda. The last personal convert of the Buddha was As-
cetic Subhadda. He has a significant place in the history of Buddhism
on account of that fact. At the time of the Buddha’s Parinibbàna, a
wandering Ascetic, named Subhadda was living at Kusinàrà. He heard
the news that the Ascetic Gōtama would attain Parinibbàna in the last
watch of the night. And he thought, I have heard grown-up and elderly
teachers, and their teachers, the wandering ascetics, say that seldom
and very seldom, indeed, do Exalted, Fully Enlightened arahats arise in
this world. Tonight in the last watch the Ascetic Gōtama will attain
Parinibbàna. A doubt has arisen in me, and I have confidence in the as-
cetic Gōtama. Capable, indeed, is the ascetic Gōtama to teach the doc-
trine so that I may dispel my doubt.”
samaõō natthi bàhirē: Outside the Dispensation (sàsana) of the
Buddha.
Here samaõa refers to Saints who have realized the four Paths and four
Fruits. They are the Ariya Saints who have attained Nibbàna.
There is no single impediment such as craving, pride and so on, by
means of which the Buddhas regard the conditioned things as eternal.
Thereupon Subhadda, the wandering ascetic, went to Upavattana Sàla
grove of the Mallàs where the Venerable ânanda was, and approach-
ing him spoke as follows: “I have heard grown-up and elderly teachers
and their teachers, the wandering ascetics, say that seldom, and very
seldom, indeed, do exalted, fully enlightened arahats arise in this
world. Tonight, in the last watch of the night, Ascetic Gōtama will at-
tain Parinibbàna. A doubt has arisen in me, and I have confidence in
the Ascetic Gōtama. Capable, indeed, is the Ascetic Gōtama to teach
the doctrine so that I may dispel my doubts. Shall I, O ânanda, obtain a
glimpse of the Ascetic Gōtama?”
“Enough, friend Subhadda, do not worry the Buddha. The Buddha is
wearied,” said the Venerable ânanda.
For the second and third time Subhadda repeated his request, and for the
second and third time Venerable ânanda replied in the same manner.
804
The Buddha heard the conversation between the Venerable ânanda
and Subhadda, and addressing ânanda, said: “Nay, ânanda, do not
prevent Subhadda. Let Subhadda, O ânanda, behold the Accomplished
One. Whatsoever Subhadda will ask of me, all that will be with the de-
sire for knowledge, and not to annoy me. And whatever I shall say in
answer he will readily understand.”
Thereupon the Venerable ânanda introduced Subhadda to the Buddha.

Subhadda exchanged friendly greetings with the Buddha and sitting
aside said, “There are these ascetics and priests, O Gōtama, who are
leaders of companies and congregations, who are heads of sects and
are well-known, renowned religious teachers, esteemed as good men
by the multitude, as, for instance, Påraõa Kassapa, Makkhalã Gōsàla,
Ajita Kēsakambali, Pakudha Kaccàyana, Sa¤jaya Bellaññhiputta, Ni-
ganñha Nàthaputta – have they all, as they themselves claim, thor-
oughly understood the Truth or not, or have some of them understood,
and some not?”
“Let it be, O Subhadda! Trouble not yourself as to whether all or some

have realized it or not. I shall teach the doctrine to you. Listen and bear
it well in mind. I shall speak.” “So be it, Lord!” replied Subhadda.
The Buddha spoke as follows: “In whatever Dispensation there exists

not the Noble Eightfold Path, neither is the First Samana, nor the Sec-
ond, nor the Third, nor the Fourth to be found therein. In whatever Dis-
pensation, O Subhadda, there exists the Noble Eightfold Path, there
also are to be found the First Samaõa, the Second Samaõa, the Third
Samaõa, the Fourth Samaõa. In this Dispensation, O Subhadda, there
exists the Noble Eightfold Path.
“Here, indeed, are found the First Samaõa, the Second Samaõa, the
Third Samaõa, and the Fourth Samaõa. The other foreign schools are
empty of Samaõas. If, O Subhadda, the disciples live rightly, the world
would not be void of arahats. My age was twenty-nine when I went
forth as a seeker after what is good. Now one and fifty years are gone
since I was ordained. Outside this fold there is not a single ascetic who
acts even partly in accordance with this realizable doctrine.”
Thereupon Subhadda spoke to the Buddha as follows: “Excellent, Lord
excellent! It is as if, O Lord, a man were to set upright that which was
overturned, or were to reveal that which was hidden, or were to point
the way to one who has gone astray, or were to hold a lamp amidst the
darkness, so that whoever has eyes may see, even so has the doctrine
been expounded in various ways by the Buddha. And I, Lord, seek ref-
uge in the Buddha, the Doctrine, and the Sangha. May I receive the
Lesser and the Higher Ordination in the presence of the Buddha!”
“Whoever, Subhadda,” said the Buddha, “being already committed to

the other doctrines desires the Lesser and the Higher Ordination, re-
mains on probation for four months. At the end of four months, the dis-
ciples approving, he is ordained and raised to the status of a monk.
Nevertheless, on understanding, I make the individual exception.”
Then said Subhadda, “If, Lord, those already committed to other doc-
trines, who desire the Lesser and the Higher Ordination in this Dispen-
sation, remain on probation for four months, I too will remain on pro-
bation; and after the lapse of that period, the disciples approving, let
me be received into the Sangha and raised to the status of a monk.”
Thereupon the Buddha addressed ânanda and said, “Then, ânanda,

you may ordain Subhadda.” “So be it, Lord!” replied ânanda.
And Subhadda, the wandering ascetic, spoke to the Venerable ânanda

as follows, “It is a gain to you, O Venerable ânanda! It is indeed a great
gain to you, for you have been anointed by the anointment of disciple-
ship in the presence of the Buddha by Himself.” Subhadda received in
the presence of the Buddha the Lesser and the Higher Ordination.
And in no long time after his Higher Ordination, the Venerable Sub-
hadda, living alone, remote from men, strenuous, energetic, and reso-
lute, realized, in this life itself, by his own intuitive knowledge, the
consummation of that incomparable Life of Holiness, and lived abid-
ing in that state for the sake of which sons of noble families rightly
leave the householder’s life for the homeless life. He perceived that re-
birth was ended, completed was the Holy Life, that after this life there
was none other.
806
Chapter 19
Dhammaññha Vagga
Established in Dhamma
The Just And The Impartial Are The Best
Judges Firmly Rooted In The Law
19 (1) The Story of the Judge (Verses 256 & 257)

these verses with reference to some judges who were corrupt.
On a certain day the monks made their alms-round in a settle-

ment at the north gate of Sàvatthi, and returning from their pil-
grimage to the monastery, passed through the center of the city.
At that moment, a cloud came up, and the rain began to fall.
Entering a hall of justice opposite, they saw lords of justice
taking bribes and depriving lawful owners of their property.
Seeing this, they thought, “Ah, these men are unrighteous! Un-
til now we supposed they rendered righteous judgments.”
When the rain was over, they went to the monastery, saluted
the Buddha, and sitting respectfully on one side, informed him
of the incident. Said the Buddha, “Monks, they that yield to
evil desires and decide a cause by violence, are not properly
called justices; only they that penetrate within a wrong, and
without violence render judgement according to the wrong
committed, are properly called justices.”
yēna atthaü sahasà nayē tēna dhammaññhō na hōti

paõóitō yō ca atthaü ca anatthaü ca ubhō niccheyya
yēna: if for some reason; atthaü: the meaning; sahasà

nayē: falsely adjudged; tēna: by that; dhammaññhō: based
on justice; na hōti: he is not; paõóitō: the wise person; yō
808
ca: in his way; atthaü ca: justice; anatthaü ca: and the
injustice; ubhō: these two; niccheyya: decides
If for some reason someone were to judge what is right and

wrong, arbitrarily, that judgement is not established on right-
eousness. But, the wise person judges what is right and what is
wrong discriminately, without prejudice.
asàhasēna dhammēna samēna parē nayatã dhammassa

guttō mēdhàvã dhammaññhitō ti pavuccati
asàhasēna: without being arbitrary; dhammēna: right-

eously; samēna: impartially; parē: others; nayatã: judges;
dhammassa: by the law of righteousness; guttō: protected;
mēdhàvi: that wise person; dhammaññhitō ti: one
established in the righteous; pavuccati: is called
That wise person, who dispenses justice and judges others im-
partially, without bias, non-arbitrarily, is guarded by and is in
accordance with the Law of Righteousness. Such a person is
described as well established in the Dhamma.
Commentary
dhammaññhitō: one who is established in righteousness. The Buddha
has always made it clear that an intellectual appreciation of the intrica-
cies of the Dhamma is not all fruitful unless one is firmly established in
the Dhamma – to say one should organize his style of life in accord-
ance with the Dhamma. At this stage, it is essential to know what is the
word of the Buddhas.
809
If one wishes to know what were the words of the Buddha Himself,
then the books about Buddhism will not suffice and one should turn to
the records of His Teachings collected in the Pàli canon. This canoni-
cal collection of the Buddha word cannot be compressed into one
handy volume although there are many brief formulations of the
Dhamma from different points of view. As the Buddha taught for
forty-five years, so the records of His Dhamma and the Vinaya are
compendious.
Most of the books in the Pàli canon have been translated once, very
few have two or three translations, while only one book has been trans-
lated several times into English (the Dhammapada). The summary be-
low includes only the canon in Pàli, the language spoken by the
Buddha, the works of which are complete. Sanskrit canons are either
fragmentary, existing only in Chinese and Tibetan translations and un-
translated into English, or else are composed of much later works
which, although they are often ascribed to Gōtama the Buddha, can
hardly be his words.
The Pàli canon was codified in the first council after the Buddha’s
passing (parinibbàna). A few items have been added at later dates.
This canon was then transmitted by memorizers – monks who learned
portions of the discourses by heart from their Teachers, and in turn
transmitted the memorized text to their monk-pupils. This verbal trans-
mission lasted for about four hundred years. Many bràhmins trained in
the art of committing texts to memory became monks and faithfully
transmitted the canon in Pàli language until the time of the fourth
council in Sri Lanka.
Due to the disturbed conditions of those times, the senior monks de-
cided to commit the whole canon to writing. They assembled for this
purpose and wrote the Buddha’s word using the metal stylus to inscribe
ola palm leaves. Since that time the canon has been copied using the
same materials until printed editions began to appear at the end of the
nineteenth century. The first complete printed edition was published by
order of King Ràma the Fifth (Chulalongkorn) using the Thai script.
810
In the West, the Pàli Text Society was founded by T. W. Rhys Davids
in 1881, for the publication of the entire canon in Latin-script. This is
now complete and most of it has also been translated into English and
published by that society.
The canon is composed of the following sections and subsections. The

renderings in English of the Pàli names for them are the titles of the
published translations of the Pàli Text Society (PTS) unless otherwise
stated.
I. Vinaya-Pitaka: “The Book of the Discipline” (lit.: Volume of Dis-

cipline) six books in complete translation.
(1) Bhikkhu-vibhanga – the matrix of discipline for monks.
(2) Bhikkhunã-vibhanga – the matrix of discipline for nuns.
(3) Mahàvagga – the great collection of miscellaneous disciplines.
(4) Cullavagga – the lesser collection of miscellaneous disciplines.
(5) Parivàra – a summary composed in Sri Lanka.
(6) Bhikkhu-pàtimokkha – the 227 fundamental training rules for
monks (published by Mahamakut Press, Bangkok).
II. Sutta-Piñaka: (lit.: The Volume of Discourses).
(1) Dãgha-nikàya – “Dialogues of the Buddha” (lit.: The Extended Col-

lection) three books containing 34 long discourses.
(2) Majjhima-nikàya – “Middle Length Sayings” (lit.: The Middle-
length Collection) three books containing 152 discourses of me-
dium length.
(3) Saüyutta-nikàya – “Kindred Sayings” (lit.: The Related Collec-
tion) five books containing 7,762 discourses arranged by subject.
(4) Anguttara-nikàya – “Gradual Sayings” (lit.: The One-further Col-
lection) five books containing 9,557 discourses arranged in nu-
merical groups from one to eleven.
(5) Khuddaka-nikàya – “Minor Anthologies” (lit.: Minor Collection)
composed of fifteen separate works:
811
(i) Khuddakapàtha – “Minor Readings” (and Illustrator – its commen-
tary). A brief handbook of essentials.
(ii) Dhammapada – (many illustrations) 26 chapters containing 423 in-
spiring Verses.
(iii) Udàna – “Verses of Uplift” – inspired utterances.
(iv) Itivuttaka – “As It Was Said” – a collection of short discourses.
(v) Sutta-nipàta – “Woven Cadences” – mostly discourses in verse.
(vi) Vimànavatthu – “Stories of the Mansions” – accounts of the heav-
ens.
(vii)Pētavatthu – “Stories of the Departed” – accounts of the ghosts.
(viii)Thēragàthà – “Psalms of the Brethren” – “The Venerables’ Verses”
– inspired verse spoken by enlightened monks.
(ix) Thērãgàthà – “Psalms of the Sisters” – the same as above, but for
nuns.
(x) Jàtaka – “Jataka Stories” – 550 past lives of the Buddha in three
books (only verses are canonical, stories are commentary).
(xi) Niddēsa – ancient commentary on (v) above.
(xii)Patisambhidàmagga – analytical work.
(xiii)Apadàna – no English translation of these past lives of disciples.
(xiv)Buddhavaüsa – Two translations: “The Lineage of the Buddhas”
and “The Chronicle of the Buddhas”.
(xv)Cariyà-piñaka – ‘The Collection of Ways of Conduct’.
III. Abhidhamma-Piñaka: (lit.: The Volume of Further Teachings) five

books in translation so far.
(1) Dhammasanganã – ‘Buddhist Psychological Ethics’.

(2) Vibhanga – ‘The Book of Analysis’.
(3) Dhàtukathà – ‘The Discourse on Elements’.
(4) Puggalapa¤¤atti – ‘A Designation of Human Types’.
(5) Kathàwatthu – ‘Points of Controversy’ added at the Third Council.
(6) Yamaka – Pairs.
(7) Paññhàna – ‘Conditional Relations’.
812
But for the practice and penetration of the Dhamma it is not necessary
to read all the Buddha’s words and the extensive commentaries, though
in some cases it may remain useful. The Buddha has said:
Better the single Dhamma Word
by hearing which one dwells at peace,
Than floods of verse as thousand-fold
profitless and meaningless.
(Dhammapada, Verse 102)
813
Who Speaks A Lot Is Not Necessarily Wise

this verse with reference to a group of six monks.
Once, there was a group of six monks who made trouble at the
place of eating, either in the monastery or in the village. One
day, while some sàmanēras were having their alms-food, the
group of six monks came in and said boastfully to the sà-
manēras, “Look! We only are the wise.” Then they started
throwing things about, leaving the place of eating in disorder.
When the Buddha was told about this, he said, “Monks! I do
not say that one who talks much, abuses and bullies others is a
wise man. Only he who is free from hatred, and harms no one
is a wise man.”
yàvatà bahu bhàsati tēna paõóitō na hōti

khēmã avērã abhayō paõóitō iti pavuccati
yàvatà: just because; bahu bhàsati: (one) speaks a lot; tēna:

by that; paõóitō na hōti: he does not become a wise person;
khēmã: liberated; avērã: not hating; abhayō: fearless (per-
son); paõóitō iti: a wise person; pavuccati: is called
A person cannot be described as learned simply because he

speaks quite a lot. He who is liberated and secure, non-hating
and fearless is described as a learned person.
814
Commentary
khēmã, avērã, abhayō: liberated, hateless, fearless. These are the three
qualities extolled in this verse. The assiduous cultivation of these vir-
tues will make a man a wise person, but not talkativeness. To disci-
pline the mind in these qualities and to become a true wise man (pan-
ditō), one must practice mind training (bhàvanà). The most effective
system in this regard is the meditation on mettà.
The word maitrã, or mettà, means loving-kindness. Accordingly, the
form of meditation which helps one to acquire the ability to consider
all beings in this world, including animals, as one’s friends is mettà
bhàvanà.
May all beings be happy, may all beings be healthy, may all beings be
well – extension of such thoughts towards all beings whether they be
relatives or non-relative, friends or enemies, humans or animals is
mettà bhàvanà. Wishing happiness towards humans alone does not
mean maitrã in the true sense of the word. True maitrã constitutes the
wishing of happiness to the entire world including even the smallest of
living things. The Buddha is the supreme example of maitrã in this
world. He has shown maitrã equally to all beings of the world, irrespec-
tive of their being friends or enemies, humans or non-humans. Maitrã is
a merit of highest order. It is one of the four sublime states (brahma vi-
hàra). It is one of the perfections (pàramità) for the attainment of su-
preme enlightenment (sammà sambōdhi). According to the discourse
of khanda sutta no harm could be caused by serpents or wild animals if
loving-kindness is extended towards them.
The benefits of mettà bhàvanà are dealt with in the discourse of the
mettànisamsa. Therein are given eleven benefits of practicing mettà
bhàvanà.
(1) Comfortable sleep.
(2) Waking up comfortably.
(3) Not having bad dreams.
(4) Being loved by all humans.
(5) Being loved by deities.
815
(6) Protection by deities.
(7) Not being subject to danger from fire, poisons and weapons.
(8) Mental Poise.
(9) Brightness of facial complexion.
(10) Ability to face death without fear.
(11) The birth in the brahma world after death for one who has devel-
oped concentration and who was not able to attain arahatship in
this life.
It is very significant that out of these eleven benefits ten could be ob-
tained in this very life. This meditation is of immense use in order to
lead a happy life. The greatest wealth a man could possess is mental
peace. The absence of mental peace is mainly due to the presence of
enmity in the mind. If this meditation is continued without interruption
one can achieve the four transcendental states. As human beings, we
are by nature envious of others’ happiness and progress. Therefore, to
attain real loving kindness is rather difficult. Human beings are in-
clined to be happy about the good fortune of their wives and children.
This is not real mettà but desire posing as mettà. This is a doctrine op-
posed to mettà and this tendency should be discouraged.
The real mettà is to wish others happiness without ever expecting even
the smallest benefit in return. One should not confuse Mettà with the
desire to develop the interests of one’s own family. In addition, without
actually having a feeling of good-will towards all living beings it is
meaningless to wish others health, wealth and happiness. Mettà
bhàvanà bestows benefits on the person who cultivates mettà as well as
on the persons towards whom such feeling are directed. Both parties
are benefitted only by genuine mettà. Mettà should be cultivated thus:
Màtà yathà niyaü puttaü

âyusà ēkaputtamanurakkhē
E vampi sabbabhåtēsu
Mànasambhàvayē aparimànaü
816
Those Who Know Speak Little
19 (3) The Story of Ekådàna the Arahat (Verse 259)

this verse with reference to a monk who was an arahat.
This monk lived in a grove near Sàvatthi. He was known as

Ekådàna, because he knew only one stanza of exultation
(udàna) by heart:
To the monk of lofty thoughts, heedful, training
himself in the ways of silence,
To such a monk, tranquil and ever mindful,
sorrows come not.
But the monk fully understood the meaning of the Dhamma as

conveyed by the stanza. On each sabbath day, he would exhort
others to listen to the Dhamma, and he himself would recite the
one stanza he knew. Every time he had finished his recitation,
the guardian spirits (dēvàs) of the forests praised him and ap-
plauded him resoundingly. On one fast-day, two learned elder
monks, who were well-versed in the Tipitaka, accompanied by
five hundred monks came to his place. Ekådàna asked the two
elder monks to preach the Dhamma. They enquired if there
were many who wished to listen to the Dhamma in this out of
the way place. Ekådàna answered in the affirmative and also
told them that even the guardian spirits of the forests usually
came, and that they usually praised and applauded at the end of
discourses. So, the two learned elders took turns to preach the
Dhamma, but when their discourses ended, there was no ap-
plause from the guardian spirits of the forests. The two learned
thēras were puzzled; they even doubted the words of Ekådàna.
817
But Ekådàna insisted that the guardian spirits used to come
and always applauded at the end of each discourse. The two
elders then pressed Ekådàna to do the preaching himself.
Ekådàna held the fan in front of him and recited the usual
stanza. At the end of the recitation, the guardian spirits ap-
plauded as usual. The monks who had accompanied the two
learned elders complained that the dēvas inhabiting the forests
were very partial.
They reported the matter to the Buddha on arrival at the Jēta-

vana Monastery. To them the Buddha said, “Monks! I do not
say that a monk who has learnt much and talks much of the
Dhamma is “one who is versed in the Dhamma, (Dhammad-
hara).” One who has learnt very little and knows only one
stanza of the Dhamma, but fully comprehends the Four Noble
Truths, and is ever mindful is the one who is truly versed in the
Dhamma.”

yàvatà bahu bhàsati, tàvatà dhammadharō na yō ca
appaü api sutvàna kàyēna dhammaü passati, sō vē
dhammadharō hōti sō dhammaü nappamajjati.
yàvatà: just because; bahu bhàsati: one speaks a lot;

tàvatà: by that; dhammadharō na: one does not become an
upholder of the dhamma; yō ca: if someone; appaü api:
even a little of the dhamma; sutvàna: having heard;
kàyēna: by his body; dhammaü passati: practices the
dhamma; sō: he; vē: without any doubt; dhammadharō
hōti: becomes an upholder of dhamma; yō: if someone;
dhammaü: in dhamma; nappamajjati: is diligent (he too is
an upholder of dhamma)
818
One does not become an upholder of the Law of Righteousness
merely because one talks quite a lot. Even if one, though he has
heard only a little, experiences the Dhamma by his body and is
diligent, he is truly an upholder of the Dhamma.
Commentary
bahu bhàsati: speaks uninhibitedly. The tendency to speak effusively
can be counteracted by the silence of the mind. The means to achieve
this is meditation. Watching the mind in meditation, and allowing the
mind to be silent can be effected through the contemplation of the
mind (citta vipassanà).
But how does one dwell in contemplation of the mind? Herein the dis-
ciple knows the greedy mind as greedy, and the mind which is not
greedy as not greedy; knows the angry mind as angry, and the not an-
gry mind as not angry; knows the deluded mind as deluded, and the un-
deluded mind as undeluded. He knows the cramped mind as cramped,
and the scattered mind as scattered; knows the developed mind as de-
veloped, and the undeveloped mind as undeveloped; knows the sur-
passable mind as surpassable, and the unsurpassable mind as unsur-
passable; knows the concentrated mind as concentrated, and the
unconcentrated mind as unconcentrated; knows the freed mind as
freed, and the unfreed mind as unfreed.
Thus he dwells in contemplation of the mind, either with regard to his

own person, or to other persons, or to both. He beholds how the mind
arises; beholds how it passes away; beholds the arising and passing
away of the mind. ‘Mind is there’: this clear awareness is present in
him, to the extent necessary for knowledge and mindfulness; and he
lives independent, unattached to anything in the world. Thus does the
disciple dwell in contemplation of the mind.
819
Grey Hair Alone Does Not Make An Elder
The Person Full Of Effort Is The True Elder
19 (4) The Story of Venerable Lakunñaka Bhaddiya
(Verses 260 & 261)
these verses with reference to Venerable Bhaddiya. He was
also known as Lakunñaka Bhaddiya because he was very short
in stature.
For on a certain day this Venerable went to wait upon the
Buddha. As he departed, thirty forest monks saw him. The
monks went to the Buddha, saluted him, and sat down respect-
fully on one side. The Buddha, perceiving that they were ripe
for arahatship, asked them this question, “Did you see a certain
Venerable leave this place?” “No, Venerable, we did not.”
“You did not?” ‘We saw a certain novice, Venerable.”
“Monks, he was no novice; he was a Venerable.” “He was ex-
ceedingly young, Venerable.” “Monks, I do not call a man a
Venerable merely because he is old, because he sits in the seat
of a Venerable; but he who comprehends the Truths and is ever
kind to others, he is a Venerable indeed.”

yēna assa sirō palitaü tēna thērō na hōti tassa
vayō paripakkō mōghajiõõō iti vuccati
yēna: for some reason; assa: one’s; sirō palitaü: hair

becomes gray; tēna: just because of that; thērō na hōti: one
does not become an elder; tassa vayō: his age; paripakkō:
becomes mature; mōghajiõõō iti: ripe in years but not in
virtue; vuccati: is called
820
One does not become an elder merely because one’s hair has
turned grey. One who is only old in years has grown ripe use-
lessly.

yamhi saccaü ca dhammō ca ahiüsà sa¤¤amō
damō vantamalō sa dhãrō vē thērō iti pavuccati
yamhi: if in an individual; saccaü ca: the fourfold truths;

dhammō ca: the Buddha’s teaching; ahiüsà: harmlessness;
sa¤¤amō: restraint; damō: discipline (are present); van-
tamalō: if he has got rid of the stains of defilements; sa:
that person; dhãrō: a person full of effort; vē: certainly;
thērō: true elder; iti pavuccati: (he) is called
All things that men do arise out of the mind. The words and
deeds of men spring from their minds. Sometimes their minds
are blemished – evil. If they speak or act with an evil mind, the
inevitable result is suffering. Wherever they go this suffering
will keep on following them. They cannot shake off this suffer-
ing. This is very much like the wheel of the cart that follows
the steps of a draught bull yoked to the cart. The cartwheel
keeps on following the bull. The bull is perpetually bound to it.
Commentary
Thēra: This term is applied to monks who have counted at least ten
years in the Sangha from the date of their higher ordination. Thēra, lit-
erally, means well established – one who is firm and stable. In English,
this term is generally rendered as Elder. A monk who has completed
twenty years in the Sangha is referred to as Mahà Thēra (Great Vener-
able). In Sanskrit, the term for Thēra is Sthavira.
saccaü: truth. Here, the Four Noble Truths are meant.
821
Dhammō: The nine supramundane states are described as nine lōkut-
tara Dhamma. They are the four paths and the four fruits, and the ninth
is Nibbàna. The four paths and four fruits are:
(1) sōtàpanna path
(2) sōtàpanna fruit
(3) sakadàgàmi path
(4) sakadàgàmi fruit
(5) anàgàmi path
(6) anàgàmi fruit
(7) arahat path
(8) arahat fruit
(9) Nibbàna
As the traveller by night sees the landscape around him by a flash of

lightning, and the picture so obtained swims long thereafter before his
dazzled eyes, so the individual seeker, by the flashing light of insight,
glimpses Nibbàna with such clarity that the after-picture never more
fades from his mind.
When the spiritual pilgrim realizes Nibbàna for the first time, he is
called a sōtàpanna, one who has entered the stream that leads to Nib-
bàna for the first time. The stream represents the noble eightfold path.
A stream-winner is no more a worldling (puthujjana), but an ariya (no-

ble).
On attaining this first stage of sainthood, he eradicates the following

three fetters (saüyōjana) that bind him to existence known as:
(1) Sakkàya-diññhi = sati + kàyē – diññhi – literally, view when a group

or compound exists. Here, kàya refers to the five Aggregates of
matter, feeling, perception, mental states, and consciousness. The
view that there exists an unchanging entity, a permanent soul, when
there is a complex compound of psycho-physical aggregates, is
termed sakkàya-diññhi. Dhammasangani enumerates twenty kinds
of such soul-theories. Sakkàya-diññhi is usually rendered as self-il-
lusion, theory of individuality or illusion of individualism.
822
(2) Vicikicchà – doubts. They are doubts about (i) the Buddha, (ii) the
Dhamma, (iii) the Sangha, (iv) the disciplinary rules (sikkhà), (v)
the past, (vi) the future, (vii) both the past and the future, and (viii)
dependent origination (Pañicca-Samuppàda).
(3) Sãlabbataparàmàsa – adherence to (wrongful) rites & ceremonies.
Dhammasangani explains it thus: “It is the theory held by ascetics and

bràhmins outside this doctrine that purification is obtained by rules of
moral conduct, or by rites, or by both rules of moral conduct and rites.”
For the eradication of the remaining seven fetters, a sōtàpanna is re-

born seven times at the most. He gains implicit confidence in the
Buddha, the Dhamma, and the Sangha. He would not, for any reason,
violate any of the five precepts. He is not subject to rebirth in states of
woe as he is destined to enlightenment.
With fresh courage as a result of this distant glimpse of Nibbàna, the

noble pilgrim makes rapid progress and, perfecting his insight, be-
comes a sakadàgàmi (once-returner), the second stage of sainthood, by
attenuating two other fetters – namely, sense-desires (kàmaràga) and
ill-will (pañigha).
Now, he is called a once-returner because he is born in the human

realm only once should he not attain arahatship in that birth itself. It is
interesting to note that the ariya saint, who has attained the second
stage of sainthood, can only weaken these two powerful fetters with
which he is bound from a beginningless past. At times, though to a
slight extent, he may harbour thoughts of lust and anger.
It is by attaining the third stage of sainthood, that of the anàgàmi

(never-returner), that he completely eradicates those two fetters. There-
after, he neither returns to this world nor is he born in the celestial
realms, since he has rooted out the desire for sensual gratification. Af-
ter death, he is reborn in the pure abodes (suddhàvàsa), an environment
reserved for anàgàmis. There, he attains arahatship and lives till the
end of his life.
823
When a layman becomes an anàgàmi he leads a celibate life.
The anàgàmi saint now makes his final advance and, destroying the re-
maining five fetters – namely, attachment to Realms of Form
(råparàga), attachment to formless realms (aråparàga), pride (màna),
restlessness (uddhacca), and ignorance (avijjà) – attains arahatship, the
final stage of sainthood.
Stream-winners, once-returners and never-returners are called sēkhas

because they have yet to undergo a training. Arahats are called asēkhas
(adepts) because they no more undergo any training.
An arahat, literally a worthy one, is not subject to rebirth because he

does not accumulate fresh kammic activities. The seeds of his repro-
duction have all been destroyed.
824
Who Gives Up Jealousy Is Good-Natured
Who Uproots Evil Is The Virtuous One
19 (5) The Story of Some Monks (Verses 262 & 263)

these verses with reference to some monks.
For once upon a time certain Venerables saw some young
monks and novices dyeing robes and performing the other du-
ties for their preceptors. Thereupon they said to themselves,
“We ourselves are clever at putting words together, but for all
that, receive no such attentions. Suppose now we were to ap-
proach the Buddha and say to him, ‘Venerable, when it comes
to the letter of the sacred word, we too are expert; give orders
to the young monks and novices as follows – Even though you
have learned the Law from others, do not rehearse it until you
have improved your acquaintance with it under these Vener-
ables.’ Thus will our gain and honour increase.”
Accordingly, they approached the Buddha and said to him
what they had agreed upon. The Buddha listened to what they
had to say and became aware of the following, “In this Reli-
gion, according to tradition, it is entirely proper to say just this.
However, these Venerables seek only their own gain.” So he
said to them, “I do not consider you accomplished merely be-
cause of your ability to talk. But that man in whom envy and
other evil qualities have been uprooted by the Path of arahat-
ship, he alone is truly accomplished.”

vàkkaraõamattēna vaõõapokkharatàya và issukã
maccharã sañhō narō sàdhuråpō na hōti
825
vàkkaraõamattēna: merely because of the ornate speech;
vaõõapokkharatàya và: or by the comeliness of appear-
ance; issukã: envious; maccharã: greedy; sañhō: devious;
narō: man; sàdhuråpō: an acceptable person; na hōti: does
not become.
Merely because of one’s verbal flourishes, impressive style of

speaking, or charming presence, a person who is greedy, envi-
ous and deceitful does not become an acceptable individual.

yassa ētaü samucchinnaü ca målaghaccaü samåhataü
vantadōsō mēdhàvi sō sàdhuråpō iti vuccati
yassa: if by one; ētaü: all these evils; samucchinnaü:

are being uprooted; ca: and; målaghaccaü: eradicated;
samåhataü: fully destroyed; vantadōsō: he who has
given up all these evils; mēdhàvi: wise; sō: that wise
person; sàdhuråpō iti: a virtuous one; vuccati: is called
If an individual has uprooted and eradicated all these evils and

has got rid of blemishes, such a person is truly an acceptable
individual.
Commentary
Buddha as teacher: In these verses, the Buddha admonishes elder
monks who believe that they are the right persons to teach the young
monks just because they can use words deftly. The Buddha says it
takes more than the clever use of words to be an expert spiritual
teacher. Throughout his life, Buddha taught and guided people in spir-
itual matters – and even in worldly matters at times. He did not only
preach, but also lived according to what he preached.
826
The Buddha was the embodiment of the virtues that he preached. Dur-
ing his successful and eventful ministry of forty-five years, he trans-
lated all his words into action. At no time did he ever express any hu-
man frailty or any base passion. Yet the Buddha’s moral code is the
most perfect which the world has ever known.
For more than twenty-five centuries, millions of people have found in-
spiration and solace in his Teaching. His Teaching still beckons the
weary pilgrim to the security and peace of Nibbàna.
To Buddha, religion was not a bargain but a way to enlightenment. He

did not want followers with blind faith; he wanted followers who could
think freely and wisely.
There was never an occasion when the Buddha expressed any un-
friendliness towards a single person. Not even to his opponents and
worst enemies did the Buddha express any unfriendliness. There were
a few prejudiced minds who turned against the Buddha and tried to kill
him; yet the Buddha never treated them as enemies. The Buddha once
said, “As an elephant in the battle field endures the arrows that are shot
into him, so will I endure the abuse and unfriendly expression of other
people.”
In the annals of history, no man is recorded as having so consecrated

himself to the welfare of all living beings as did the Buddha. From the
hour of His enlightenment to the end of His life, He strove tirelessly to
elevate mankind. He slept only two hours a day. Though twenty-five
centuries have gone since the passing away of the great Teacher, His
message of love and wisdom still exists in its pristine purity. This mes-
sage is still decisively influencing the destinies of humanity. He was
the most compassionate one who illuminated this world with loving-
kindness.
After attaining Nibbàna, the Buddha left a deathless message that is

still living with us in the world today. Today we are confronted by the
tenable threat to world peace. At no time in the history of the world
was His message more needed than it is now.
827
The Buddha was born to dispel the darkness of ignorance and to show
the world how to get rid of suffering and disease, decay and death and
the worries and miseries of living beings.
No amount of talk and discussion not directed towards right under-

standing will lead to deliverance. This was the principle that guided the
Buddha’s Ministry.
The Buddha was not concerned with some meta-physical problems

which only confuse man and upset his mental equilibrium. Their solu-
tion surely will not free mankind from misery and ill. That was why the
Buddha hesitated to answer such questions, and at times refrained from
explaining those which were often wrongly formulated. The Buddha
was a practical Teacher. His sole aim was to explain in all its detail the
problem of dukkha, suffering, the universal fact of life, to make people
feel its full force, and to convince them of it. He has definitely told us
what He explains and what He does not explain.
828
Shaven Head Alone Does Not Make A Monk
Who Gives Up Evil Is True Monk
19 (6) The Story of Venerable Hatthaka
(Verses 264 & 265)

these verses with reference to a monk named Hatthaka.
The story goes that whenever Hatthaka was defeated in an ar-

gument he would say, “Pray come to such and such a place at
such and such a time and we will resume the discussion.” He
would then precede his opponent to the appointed place and
say, “See! The heretics are so afraid of me that they dare not
meet me; this is a confession of defeat on their part.” This, and
much else of the same sort he would say. These were the tac-
tics he invariably employed with one opponent after another
whenever he met defeat. The Buddha, hearing that Hatthaka
was doing thus and so, sent for him and asked him, “Hatthaka,
is the report true that you are doing thus and so?” “It is true,”
replied Hatthaka. Then said the Buddha, “Why do you do so?
A man who utters such falsehoods has no right to the name of
monk merely because he goes about with his head tonsured.
But he that conquers sins both small and great, is a monk in-
deed.”

muõóakēna samaõō na abbatō alikaü bhaõaü
icchà-lōbhasamàpannō kiü samaõō bhavissati
muõóakēna: by the shaven head; samanō na: one does not

become a monk; abbatō: unprincipled; alikaü bhaõaü:
829
given to lying; icchà-lōbhasamàpannō: he filled with desire
and greed; kiü samaõō bhavissati: how can a monk be
Can an individual who does not practice religion, speaks un-

truth, and is filled with desire and greed, become an ascetic
merely because he is shaven-headed?

yō ca anuü thålàni pàpàni sabbasō samēti
pàpànaü samitattà hi samaõō iti pavuccati
yō ca: if someone; anuü: minute; thålàni: massive; pàpàni:

evil actions; sabbasō: totally; samēti: quells; pàpànaü: evil
actions; samitattà hi: (as) has eradicated fully; samaõō:
(he) monk; iti pavuccati: is called
If an individual quells all sins, big and small, he is described as

an ascetic because he has quelled sins.
Commentary
Jētavana Monastery: A good portion of the stanzas in the Dham-
mapada originated at Jētavana Monastery. In consequence, this monas-
tery possesses a special significance as the spiritual residence of the
Dhammapada.
Jētavana Monastery was built by Anàthapiõóika, a stalwart among all-
time supporters of Buddhism. Anàthapiõóika praised the Buddha for
His manner of preaching the doctrine, and took refuge in the Triple
Gem as a lay disciple of the Buddha. He further invited the Buddha and
the fraternity of monks to receive alms from him the next day at the res-
idence of his brother-in-law, and took leave of the Buddha in reverence.
When the millionaire at Ràjagaha heard of the invitation to the Buddha

by his brother-in-law, he said, “You yourself are a guest here; so I will
830
provide you with all the expenses in regard to the alms-giving.”
“Thank you, O millionaire, I have all the expenses for the purpose,”
said Anàthapiõóika. Similar offers were made by the chief of the sub-
urbs of Ràjagaha, and by King Bimbisàra himself But Anàthapiõóika
did not accept any such offers. At the end of the alms-giving,
Anàthapiõóika invited the Buddha to Sàvatthi with the fraternity of
monks for residence.
“Well Gone Ones take delight in lonely spots,” said the Buddha. “I
know that, Venerable,” asserted Anàthapiõóika. The Buddha delivered
an admonition to Anàthapiõóika, and left the place. After finishing his
work at Ràjagaha Anàthapiõóika left for Sàvatthi. He was a person
with many friends and associates, and he used to give good counsel to
others. On the way, he told the people, “Friends, lay out parks, build
monasteries and offer alms. The Buddha is born in the world. I have in-
vited Him to Sàvatthi; and He will be coming along this road.”
Thus induced by Anàthapiõóika the people began to lay out gardens,

build monasteries, and make arrangements for alms. No sooner had
Anàthapiõóika arrived at Sàvatthi than he looked for a suitable spot for
the residence of the Buddha, and saw the garden of prince Jēta. So he
went to see the prince, and said, “Sir, will you give me your garden to
build a monastery?” “No, I will not give my garden even if you were to
spread there one billion of gold coins,” said the prince. “I have then
bought your garden, prince,” said the millionaire. “No,” said the other.
The dispute as to whether the garden had been bought by Anàtha-

piõóika or not was taken before judicial officers who decided in favour
of Anàthapiõóika, as the land was bought when the price was fixed.
Anàthapiõóika brought a billion of gold coins in cart loads, and cov-

ered the ground. But a small spot was left uncovered, and he ordered
his men to go and bring more gold coins to cover the remainder. Then
prince Jēta thought that the cause for which the millionaire is sacrific-
ing his gold cannot be a light one, and he said, “No, millionaire, you
need not cover the balance area with gold. Let me make a donation of
the area.”
831
The millionaire granted his request, as the prince was a well known
and highly recognized person, and his patronage meant much. The
prince put up an edifice over that area. Anàthapiõóika constructed on
the Jēta grove monasteries, studies, stores, alms-halls, fire places, lava-
tories, bathrooms, walks, ambulatories, wells, ponds, heated rooms and
pavilions.
The Buddha, after spending sufficient time at Ràjagaha, proceeded to-

wards Vēsàli, and arrived at Vēsàli in due course. Thence the Buddha
arrived at Sàvatthi, and came to the Jētavana Monastery. Anàtha-
piõóika offered alms to the Buddha and the fraternity of monks, and on
the advice of the Buddha, donated the Jētavana Monastery to the frater-
nity of monks of the four directions, whether present there or not.
samaõa: This is a term used to denote religious priests. The members

of the Buddhist Sangha are also referred to as samaõa. In this verse,
Buddha describes the person who deserves to be called samaõa.
Among the four groups of the disciples of the Buddha, bhikkhu

(monks), bhikkhunã (nuns), upàsaka (male lay disciples), and upàsikà
(female lay disciples) – the Sangha or Order of monks are most closely
associated with the Buddha. The duty of the Buddhist monk is to learn
the Teachings of the Buddha and to give guidance and advice in ac-
cordance with these Teachings. He is also required to perform the reli-
gious duties and ceremonies. His duty is not limited to preserving the
Buddha’s Word; his duty is also to introduce the Teachings of the
Buddha throughout the world. It is not easy to introduce the Buddha’s
Teaching in any part of the world without obtaining the proper guid-
ance and assistance from monks.
Buddhist monks are not regarded as priests since they do not act as me-
diator between deity and man. They can only show the way for those
who want to find their own salvation. To approach the Buddha, no me-
diator is required. There is no need for the special intervention of a
priest or any selected person.
832
From the very beginning of the establishment of the Sangha, two dif-
ferent groups of monks were formed: grantha dhura and vidarshanà
dhura. Grantha dhura are the monks who associate with the public.
They offer their religious services to society. Educated young men who
become monks usually join this group. Vidarshana dhura are the
monks who keep away from the busy society and devote their time to
meditation. Most elderly men who become monks usually join this
group. The monks who associate with the public should not neglect
their meditation. They should try to devote at least a few minutes a day
for meditation. Those who devote their time only to meditation should
give others necessary instruction how to meditate. Both groups of
monks are equally important. In certain Buddhist countries, some
monks set aside certain periods of time for meditation; then they return
to serve the society.
Buddhist monks live a very simple life. Their attitude towards life is
filled with tolerance and contentment. In the monasteries where monks
live, there is an atmosphere of peace, tranquillity and serenity. There is
a look of peace and calm on the smiling faces of many of the monks.
Their faces often reflect a dignity, a gentleness, an air of detachment
and freedom from the commitments of the householder. Kindness,
truthfulness, and devotion towards religion are their duties.
In many Buddhist countries, monks render service not only in the reli-
gious field but also in social, educational, cultural and health activities.
In fact, monasteries in Buddhist countries are traditionally centres of
social service.
If the Buddha had not introduced the Sangha, the Teaching of the
Buddha would have disappeared long ago from this world. The tradi-
tion of Buddhist councils, which have ensured the perpetuation of the
Word of the Buddha, was initiated by monks. Several Councils were
held to draw up the canonical texts and the creed of Buddhism in their
pure form. Arahant Mahàkassapa presided over the first council held in
Ràjagaha immediately after the passing away of the Buddha.
833
One Is Not A Monk Merely By Begging Alms Food
Holy Life Makes A Monk
19 (7) The Story of a Bràhmin (Verses 266 & 267)

these verses with reference to a bràhmin.
The story goes that this bràhmin retired from the world and be-
came a monk of an heretical order. As he went about on his
alms-round he thought to himself, “The Buddha addresses as
monks his own disciples who go about on alms-round; he
ought to address me also as a monk.” Accordingly, he ap-
proached the Buddha and said to him, “Venerable, I also sup-
port my life by going about on alms-round; address me as a
monk.” But the Buddha said to him, “Bràhmin, I do not call a
man a monk merely because he receives alms. For a man who
adopts and practices all the forms is not therefore a monk. But
he that weighs well all the aggregates of being and acts accord-
ingly, he is a monk indeed.”
yàvatà parē bhikkhatē tēna bhikkhu na hōti;

vissaü dhammaü samàdàya tàvatà bhikkhu na hōti
yàvatà: because (someone); parē: from others; bhikkhatē:

begs; tēna: by that; bhikkhu na hōti: (he) does not become a
monk; vissaü dhammaü: repulsive belief; samàdàya:
embracing; tàvatà: to that extent; bhikkhu na hōti: does not
become a monk
834
No one becomes a monk merely because he begs from others.
An individual, though begging, does not become a monk if he
embraces vicious and repulsive beliefs.

idha yō pu¤¤aü ca pàpaü ca bàhetvà brahmacariyavà
lōkē saïkhàya carati sa vē bhikkhå iti vuccati
idha: in this (dispensation); yō: if someone; pu¤¤aü ca:
merit; pàpaü ca: and evil actions; bàhetvà: giving up (ris-
ing above); brahmacariyavà: living higher discipline; lōkē:
in this world; saïkhàya: reflecting wisely; carati: if one
lives; ca: that person; vē: certainly; bhikkhå iti: a monk;
vuccati: is called
Who rises above both good and bad and treads the path of
higher discipline, reflecting wisely, that person indeed de-
serves to be described as a monk.
Commentary
The Buddha’s encounters with bràhmins: In the course of his earthly
mission the Buddha encountered mostly aggressive bràhmins, who
confronted him. One of these is the nameless bràhmin who occasioned
the present verses. Although he was not significant enough to have his
name known, some other bràhmins He had to deal with were remarka-
bly well-known. Some of them were:
Sōõadanóa: The Buddha, accompanied by a group of many monks, ar-

rived in the city of Campà, in the Kingdom of Anga, and was staying on
the bank of the pond Gaggarà. At that time, the bràhmin Sōõadanóa was
living in Campà, enjoying the area donated to him by King Bimbisàra.
The people of the city who heard of the qualities and the attainments of
the Buddha went in large numbers towards the pond Gaggarà where
835
the Buddha was staying. Sōõadanóa who saw the people going in large
numbers in the direction of the pond, heard from his attendant that they
were going to see the Buddha. Sōõadanóa told his attendant to inform
the people that he himself wished to join them and see the Buddha.
About five hundred bràhmins who had come to Campà heard of the
wish of Sōõadanóa to see the Buddha, and went and told him that it
was beneath his dignity to go and see the Buddha, and that the proper
thing was for the Buddha to come and see Sōõadanóa. When these
bràhmins reminded Sōõadanóa of his birth, qualities and attainments,
he spared no pains in describing to them the high birth, the supreme
virtues, and the attainments of the Buddha in detail. Finally,
Sōõadanóa succeeded in convincing them of the greatness of the
Buddha, and went in their company to see the Buddha.
Sōõadanóa entered into conversation with the Buddha, and was able to
listen to a long exposition of the doctrine. Being fully satisfied with the
teaching of the Buddha, he took refuge in the Triple Gem, and offered
himself as a life-long devotee of the Buddha. After inviting the Buddha
and the monks to meals, he offered them alms the next day at his
residence.
Kåñadanta. When the Buddha was travelling in Magadha in the com-

pany of about five hundred monks. He came to the bràhmin village of
Khànumàtà and was staying at its mango grove. At this time, the bràh-
min Kåñadanta was living in this village donated to him by King Bim-
bisàra. He also had made preparations for an animal sacrifice on a large
scale, and cattle, calves, goats and lambs, numbering seven hundred in
each group, were tethered for sacrifice.
The people of the village were going in large numbers to the mango
grove to see the Buddha, and were seen by Kåñadanta. When he heard
of the purpose of their visit, he also intimated to them his wish to join
them. However, the hundreds of bràhmins who had come to take part
in the sacrifice tried to dissuade him from going to see the Buddha, and
referred to his status and attainments in lofty terms. After listening to
them, Kåñadanta spoke to them of the greatness of the Buddha in all re-
836
spects, and after convincing them of the greatness of the Buddha, he
went in their company to the mango grove to see Him.
The Buddha preached to him a long discourse, dwelling mainly on mo-
rality and the observance of the precepts, and unfolded the Four Noble
Truths. Kåñadanta, while listening to the doctrine, realized the fruit of
Sōtàpatti. He abandoned the animal sacrifice, and offered alms to the
Buddha and the monks the next day at the sacrificial hall.
Pokkharasàti. When the Buddha was travelling in the kingdom of
Kōsala, in the company of about five hundred monks, He came to the
bràhmin village of Icchànaïgala, and began to spend the time in Ic-
chànaïgala Grove. At this time, the bràhmin Pokkharasàti was living in
the city of Ukkaññhà, and was enjoying its proceeds. This city had been
donated to him by Pasēnadi, the King of Kōsala.
Pokkharasàti had a learned pupil called Ambaññha under him, and he
asked his pupil to go and see the Buddha at the grove and ascertain
whether the Buddha had the greatness attributed to Him by the people.
The pupil asked the teacher how he could ascertain whether the
Buddha had the greatness attributed to Him. He advised his pupil to
look for the thirty-two marks of a great person in the Buddha, for such
a person, according to their teaching, is destined to be a Universal
Monarch if he remains a layman, and a fully enlightened Sanctified
One if he renounces the world.
Ambaññha took leave of his teacher, and went by chariot, in the com-
pany of a large number of young men, to the grove in which the
Buddha dwelt. When he knocked at the door of the chamber of the
Buddha, as he was told by the monks who were outside, the Buddha
opened the door. Ambaññha entered the chamber with his followers,
and his followers sat down. He kept standing and walking while talk-
ing to the Buddha.
The Buddha asked him whether that was the way he used to talk to his
teachers and elders. He said that it was different with them, but with
shaven-headed dark monks, he was used to talk in that manner. The
Buddha remarked that he was ill-educated and undisciplined. Am-
baññha then found fault with the Sàkyans, and referred to them in dis-
837
paraging terms. The Buddha pointed out to him that he descended from
a servant girl of the Sàkyans, and he admitted the fact.
After listening to a long discourse of the Buddha and satisfying himself
that He had the thirty-two great marks, Ambaññha took leave of the
Buddha, and went to his teacher Pokkharasàti, He told Pokkharasàti
that the Buddha was endowed with the thirty-two marks of a great man
and that he had a long conversation with Him. When Pokkharasàti
heard how his pupil had spoken to the Buddha, he lost his temper, and
kicked him in anger.
Pokkharasàti forthwith went to the Buddha, apologized to Him for the
shortcomings of his pupil, and listened to the doctrine of the Buddha.
He realized the doctrine and took refuge in the Triple Gem, and offered
himself as a life-long devotee of the Buddha.
Jànussōni. Jànussōni was a learned bràhmin who lived in the bràhmin
village of Manasàkata in the kingdom of Kōsala. When the Buddha
was residing at the Jētavana Monastery in Sàvatthi, Jànussōni was trav-
elling at noon through the city of Sàvatthi in a chariot drawn by all-
white mares. On the way he met the wandering ascetic Pilōtika, and
asked him where he was coming from. He said that he was coming
from meeting the Venerable Gōtama.
“What do you think of the Venerable Gōtama? Is He highly learned? Is
He very erudite?” asked Jànussōni. “Who am I to fathom the wisdom
and estimate the erudition of the Venerable Gōtama? It is only another
person like the monk Gōtama who is capable of measuring and esti-
mating his wisdom and erudition.”
“You are speaking very highly of the monk Gōtama,” remarked Jà-
nussōni. “Who am I to speak highly of the monk Gōtama? He is
praised by the praiseworthy. He is the greatest among all deities and
men,” said Pilōtika. Jànussōni asked, “How did you come to be so
pleased with the monk Gōtama?” Pilōtika explained the greatness of
the Buddha, making use of the simile of the feet of the elephant. After
listening to Pilōtika, Jànussōni hastened to see the Buddha, and met
Him. He also told the Buddha everything that Pilōtika said about the
Buddha, using the simile of the feet of the elephant. The Buddha com-
838
pleted the discourse of the simile, and preached the Cålahatthi-
padōpama Sutta in full. At the end of the discourse, Jànussōni praised
the Buddha and became a life-long disciple of the Buddha.
On another occasion, the Buddha preached to him the Bhayabhērava

Sutta, where He explained the theory of cause and effect, and said that
His doctrine is a middle way teaching which avoids both materialism
and nihilism.
Sēla and Kēniya. When the Buddha was travelling with one thousand
two hundred and fifty monks in the region of Anguttaràpa, He came to
the suburb of âpana. The matted-haired ascetic Kēniya who had heard
much about the greatness of the Buddha went to see the Him. After he
listened to the admonition of the Buddha, he was highly pleased with
Him, and invited Him to alms with the fraternity of monks.
The Buddha, however, did not accept the invitation, as the fraternity of
monks was large and Kēniya was a follower of the bràhmins. When
Kēniya pleaded for the third time and made his request, the Buddha ac-
cepted his invitation in silence. Kēniya went to his hermitage and with
the help of his friends and relations made all preparations for the great
feast in honour of the Buddha. The building of the pavilion was under-
taken by Kēniya himself.
When these preparations were in progress a highly educated bràhmin

called Sēla, who was a teacher of three hundred pupils and a follower
of Kēniya, came to this spot and inquired what all those preparations
were for, and heard that they were for the Buddha who was dwelling in
their suburb, âpana. When Sēla saw the personality of the Buddha en-
dowed with the thirty-two marks of a great being, he was highly satis-
fied, and praised the personality of the Buddha in a number of verses.
After the Buddha replied to him, he begged for ordination, and with his
following entered the order and received higher ordination. In due
course, they became sanctified ones.
The next day, Kēniya entertained the Buddha and the fraternity of
monks with a great feast at his hermitage, at the end of which the
Buddha gave over the merits to him in two verses.
839
Silence Alone Does Not Make A Sage
Only True Wisdom Makes A Sage
19 (8) The Story of the Followers of Non-Buddhist
Doctrines (Verses 268 & 269)
these verses with reference to some non-Buddhist ascetics.
The story goes that whenever the heretics took a meal in a
given place, they would say to their hosts, “May tranquillity be
your portion, may happiness be your portion, may your years
increase. In such and such a place there is mud, in such and
such a place there are thorns; to such a place you should not
go.” After this manner would they express their thanks and
good wishes, and only after having so done, would they depart.
But in the first period of enlightenment, before the saying of
thanksgivings had been enjoined, the monks would depart
from the refectory with never a word of thanksgiving to their
hosts. At this the people were offended and said, “We hear
words of thanksgiving and good wishes from the heretics, but
the reverend monks depart in utter silence.” The monks re-
ported this matter to the Buddha.
Said the Buddha, “Monks, henceforth in refectories and other
such places render thanks according to your good pleasure and
speak pleasantly to your hosts as you sit beside them.” Thus
did the Buddha enjoin upon them the saying of thanksgivings,
and they did according to his command. When the people
heard the words of thanksgiving, they put forth the greater ef-
forts, invited the monks to take meals in their houses, and went
about bestowing abundant offerings upon them. Then were the
heretics offended and said, “We are sages and keep silence, but
the disciples of the Buddha deliver lengthy discourses in refec-
840
tories and other such places.” When the Buddha heard their re-
marks, he said, “Monks, I do not call a man a sage merely be-
cause he keeps silence. For there are some men who say
nothing because of ignorance, others because of lack of confi-
dence, while still others are so niggardly that they seek to pre-
vent others from learning anything of importance which they
themselves know. Therefore, I say that a man is not called a
sage merely because he keeps silence; rather is he called a sage
because of suppression of evil.”

måëharåpō aviddasu mōnēna munã na hōti
paõóitō yō ca tulaü paggayha iva varaü àdàya
målharåpō: possessing foolish ways; aviddasu: the igno-
rant one; mōnēna: through the ritual of keeping silent only;
munã na hōti: does not become a sage; paõóitō: blessed
with wisdom; yō ca: someone; tulaü paggayha iva: like a
person holding scales; varaü àdàya: deciding what is
noble
The ignorant person, possessing foolish ways and seemingly
bewildered, may practice silence – the austerity of the munis.
But this does not make him a sage. But the wise person, like
someone holding scales, weighs good and bad and selects what
is noble.

pàpàni parivajjēti, sa munã. sō tēna munã.
yō ubhō lōkē munàti, tēna munã pavuccati.
pàpàni parivajjēti: (He) gets rid of evil; sa: in conse-

quence; munã sō: is described as muni (the sage): tēna:
841
therefore; munã: that sage; yō: he who; ubhō lōkē: both
worlds (internal and external); munàti: through his wisdom
comprehends; tēna: because of this; munã pavuccati: is
described as muni (the sage)
Weighing what is right and wrong, he shuns evil. For this he is

a sage (muni). He is capable of weighing both worlds through
his sagely wisdom.
Commentary
Heretics: On many occasions, the hermits spread adverse rumours
about the Buddha and His Teachings. These stanzas, too, were occa-
sioned by such an attempt by the heretics to mar the reputation of the
Buddha. Some attempts by heretics to sully the character of the
Buddha took a gruesome guise. Here are some such attempts.
When, at one time, the Buddha was dwelling at the Jãtavana Monastery,
the heretics were greatly worried about their own future. For the Buddha
and the fraternity of monks were highly respected, honoured, looked af-
ter and obeyed by the people, and they were provided with meals, robes,
seats, medicines and other requisites. On the other hand, the heretics
were not so respected, honoured, looked after and listened to, and they
did not receive meals, robes, seats, medicines and other requisites.
As the heretics were unable to face this situation, they went to a female
wandering ascetic, who was known as Sundarã (beauty) due to her bod-
ily beauty. She was young in age, and bad in character. It was the plan
of the heretics that they would attack the character and reputation of
the Buddha and the monks through this female ascetic.
They asked her, “Sister, can you do some favour for your relations?”
“What do you want me to do? There is nothing I will not do for you. I
am prepared even to sacrifice my life for the sake of my relations,” as-
sured the female ascetic.
The heretics asked her to go at once to the Jētavana, and keep on going
there regularly. Accordingly, she decked herself well and began to go to
the Jētavana at the time when people were returning from the Monastery
842
after listening to the discourses of the Buddha. When she was asked by
the people where she was going to, she said that she was going to spend
the night in the Fragrant Chamber with the Buddha. She would actually
spend the night in a hermitage of the heretics, and early in the morning
would come to the city passing the Jētavana Monastery. When people
asked her where she was coming from, she said that she was returning
home after spending the night in the Fragrant Chamber of the Buddha.
The heretics, one day, got this female ascetic killed and buried in a
hole in the ditch of the Jãtavana Monastery by some hirelings, and went
and complained to King Pasēnadi that Sundarã was missing.
“Where do you suspect her to be?” asked the King. “In the Jētavana
Monastery,” they replied promptly.
The king gave them permission to search where they wished. Finding
the body near the Jētavana Monastery, they carried it to the palace.
Then they said to the king, “O’ King, the followers of the Buddha have
killed this Paribbàjikà and have thrown away her body in the rubbish
heap near the Jētavana Monastery to cover up the misdeed of their
Teacher.” To them, the king replied, “In that case, you may go around
the town and proclaim the fact.” So they went around the town carry-
ing the dead body of Sundarã, shouting, “Look at what the followers of
the Buddha have done; see how they have tried to cover up the mis-
deed of Gōtama!” The procession then returned to the palace.
The king next ordered his men to further investigate the murder of Sun-
darã. On investigation, they found out that Sundarã had died at the
hands of some drunkards. So they were brought to the king. When
questioned, the drunkards disclosed that they were hired by the ascetics
to kill Sundarã and put her body near the Jētavana Monastery. The king
then sent for the non-Buddhist ascetics, and they finally confessed their
role in the murder of Sundarã. The king then ordered them to go round
the town and confess their guilt to the people.
So they went round the town saying, ‘We are the ones who killed Sun-
darã. We have falsely accused the disciples of Gōtama just to bring dis-
grace on Gōtama. The disciples of Gōtama are innocent, only we are
guilty of the crime.” As a result of this episode, respect for the Buddha
was very much enhanced, to his glory.
843
True Ariyas Are Harmless
19 (9) The Story of a Fisherman Named Ariya (Verse 270)

this verse with reference to a fisherman named Ariya.
Once, there was a fisherman who lived near the north gate of
Sàvatthi. One day through his supernormal power, the Buddha
found that time was ripe for the fisherman to attain sōtàpatti
fruition. So on his return from the alms-round, the Buddha, fol-
lowed by the monks, stopped near the place where Ariya was
fishing. When the fisherman saw the Buddha, he threw away
his fishing gear and came and stood near the Buddha. The
Buddha then proceeded to ask the names of his monks in the
presence of the fisherman, and finally, he asked the name of
the fisherman. When the fisherman replied that his name was
Ariya, the Buddha said that the noble ones (ariyas) do not
harm any living being, but since the fisherman was taking the
lives of fish he was not worthy of his name. At the end of the
discourse, the fisherman attained sōtàpatti fruition.

yēna pàõàni hiüsati tēna ariyō na hōti sabbapàõànaü
ahiüsà ariyō iti pavuccati
yēna: if someone; pàõàni: living beings; hiüsati: hurts;
tēna: due to that; ariyō: a noble person; na hōti: (he) does
not become; sabbapàõànaü: all living beings; ahiüsà:
does not hurt; ariyō iti pavuccati: (because of that) he is
called a noble one
A person who hurts living beings is not a noble human being.
The wise person, who does not hurt any living being is called
ariyō, a noble individual.
844
Commentary
ahiüsà: non-violence. The all-pervading spirit of Buddhist ethics
ahiüsà. This concept was interpreted in an immortal manner by Em-
peror Asōka, whose missionaries took the Word of the Buddha to most
centres of the then-known world. For four years Asōka, though in fact
the ruler of his domains, had to wage a relentless struggle to subjugate
them and further enlarge his territories, bringing Kàlinga too under his
sway. This was Asōka’s digvijaya or war of military conquest. It was
only after the completion of this digvijaya of Asōka that, stricken by
remorse at the terrible magnitude of the human slaughter involved, he
embarked on a policy of Dharmavijaya or conquest by righteousness,
imbued with the high ideals of love and compassion taught by the
Buddha’s Dhamma. Thereafter he was known as Dharmàsōka.
Having turned to the path of righteousness, after embracing Buddhism,

Asōka set about spreading the faith both in his empire and in far-flung
lands abroad. He had his two children ordained, his son Mahinda and
his daughter Sanghamittà, sending the former to propagate the faith in
Sri Lanka, while Sanghamittà came later with the sapling of the Mahà
Bō Tree at Buddhagayà and established the Order of Buddhist Nuns.
The policy of Asōka was one which enjoined:
(1) ahiüsà to all beings,
(2) refraining from harsh and rude speech,
(3) respecting parents, teachers and elders,
(4) having regard for bràhmins, priests and servants,
(5) leading a life of righteousness, which entails
compassion, generosity, truthfulness, purity,
gentleness, gratitude and spending according to one’s means,
(6) engaging in dharmayàthrà or pilgrimages,
(7) constructing of wells and ponds and the planting of
fruits and medical herbs, and
(8) having filial regard and affection for one’s subjects.
845
A Monk Should Destroy All Passions
Blemishes Should Be Given Up To Reach Release
19 (10) The Story of Some Monks (Verses 271 & 272)

these verses with reference to some virtuous monks.
The story goes that some of these monks considered thus

within themselves. “We have acquired virtue; we have taken
upon ourselves the pure practices; we are exceedingly learned;
we dwell in places of abode that are solitary and remote; we
have developed the supernatural powers by ecstatic meditation.
For us it would be no hard matter to attain arahatship; indeed,
we could attain arahatship any day we wished.” Likewise those
of the monks who had attained the fruit of the third path, con-
sidered thus within themselves, “For us it would be no hard
matter now to attain arahatship.” One day all of them ap-
proached the Buddha, saluted him, and seated themselves re-
spectfully to one side.
The Buddha asked them, “But, monks, have you brought your
religious duties to consummation?” The monks replied, “Ven-
erable, we have attained such and such degrees of sanctity.
Therefore, whenever we wish, we are able to attain arahatship.
With this thought in our minds we keep residence.” When the
Buddha heard their reply, he said, “Monks, it is never proper
for a monk, merely because he has kept the precepts whole and
undefiled, or because he has attained the bliss of the third path,
to think, ‘But little suffering is involved in our present exist-
ence.’ On the contrary, not until he has attained destruction of
the depravities, should he allow himself to think, ‘I have at-
tained true bliss.’”
846
sãlabbatamattēna puna bàhusaccēna và athavà
samàdhi làbhēna vivicca sayanēna và
sãlabbatamattēna: only through precepts and rights; puna:

and also; bàhusaccēna và: through much learning; athavà:
not only; samàdhi làbhēna: through the attainment of tran-
quility; vivicca sayanēna và: or through secluded lodging
These two stanzas are an admonition to the monks making an
effort to reach the state of blemishlessness – Nibbàna. They are
asked not to slacken their effort to win liberation by being con-
tent with some of the achievements which only pave the way to
the final goal.

aputhujjanasēvitaü nekkhammasukhaü phusàmi bhikkhu
àsavakkhayaü appattō vissàsaü na àpàdi
aputhujjanasēvitaü: patronized by those who have risen
above the worldly; nekkhammasukhaü: the joy of renunci-
ation; phusàmi: I touch with my mind; bhikkhu: the monk;
àsavakkhayaü appattō: without reaching the release from
the blemishes; vissàsaü: to confidence; na àpàdi: do not
reach
Monks, do not rest content by precepts and rites. Do not even
be content with extensive learning. Nor should you feel satis-
fied by achieving states of mental trance. Do not rest content
with seclusion, assuring yourself “I have experienced the joy
of renunciation not possible for the ordinary.” Do not slacken
your effort until you attain Nibbàna.
847
Commentary
nekkhammasukhaü: the joy of renunciation. To attain higher reaches
of the joy of spiritual life, nekkhamma (renunciation) is essential.
On one occasion, the Buddha was residing at the Deer Park in Isipa-
tana, near Vàrànasi. Thereupon the Buddha addressed the group of five
monks as follows:
There are these two extremes (antà), O’ monks, which should be

avoided by one who has renounced (pabbajitēna):
(1) Indulgence in sensual pleasures – this is base, vulgar, worldly, ig-

noble and profitless and,
(2) Addiction to self-mortification – this is painful, ignoble and profit-

less.
Abandoning both these extremes the Buddha has comprehended the

middle path (majjhimà pañipadà) which promotes sight (cakkhu) and
knowledge (¤àna), and which tends to peace (våpasamàya), higher
wisdom (abhi¤¤àya), enlightenment (sambōdhàya), and Nibbàna.
What, O’ monks, is that middle path the Buddha has comprehended

which promotes sight and knowledge, and which tends to peace, higher
wisdom, enlightenment, and Nibbàna?
The very noble eight-fold path – namely, right understanding (sam-

màdiññhi), right thoughts (sammà saükappa), right speech (sammà
vàcà), right action (sammà-kammanta), right livelihood (sammà àjãva),
right effort (sammà vàyàma), right mindfulness (sammàsati), and right
concentration (sammà samàdhi), – This, O’ monks, is the Middle path
which the Tathàgata has comprehended.
Now this, O’ monks, is the noble truth of suffering (dukkha-ariya-

sacca)! Birth is suffering, decay is suffering, disease is suffering, death
is suffering, to be united with the unpleasant is suffering, to be sepa-
848
rated from the pleasant is suffering, not to get what one desires is suf-
fering. In brief the five aggregates of attachment are suffering.
Now, this, O’ monks, is the noble truth of the cause of suffering

(dukkha-samudaya-ariyasacca):
It is this craving which produces rebirth (pōnōbhavikà), accompanied

by passionate clinging, welcoming this and that (life). It is the craving
for sensual pleasures (kàmataõhà), craving for existence (bhavataõhà)
and craving for non-existence (vibhavataõhà).
Now, this, O’ monks, is the noble truth of the cessation of suffering

(dukkha-nirōdha-ariyasacca):
It is the complete separation from, and destruction of, this very crav-
ing, its forsaking, renunciation, the liberation therefrom, and non-at-
tachment thereto.
Now, this, O’ monks, is the noble truth of the path leading to the cessa-
tion of suffering (dukkha-nirōdha-gàminã-pañipadà-ariyasacca).
It is this noble eight-fold path – namely, right understanding, right

thoughts, right speech, right action, right livelihood, right effort, right
mindfulness and right concentration.
(1) i. “This is the noble truth of suffering.” Thus, O’ monks, with re-
spect to things unheard before, there arose in me the eye, the know-
ledge, the wisdom, the insight, and the light.
ii. “This noble truth of suffering should be perceived (pari¤¤eyya).”

Thus, O’ monks, with respect to things unheard before, there arose in
me the eye, the knowledge, the wisdom, the insight, and the light.
iii. “This noble truth of suffering has been perceived (pari¤¤àta).”

Thus, O’ monks, with respect to things unheard before, there arose in
me the eye, the knowledge, the wisdom, the insight, and the light.
849
2) i. “This is the noble truth of the cause of suffering.” Thus, O’
monks, with respect to things unheard before, there arose in me the
eye, the knowledge, the wisdom, the insight, and the light.
ii. “This noble truth of the cause of suffering should be eradicated

(pahàtabbha).” Thus, O’ monks, with respect to things unheard before,
there arose in me the eye, the knowledge, the wisdom, the insight, and
the light.
iii. “This noble truth of the cause of suffering has been eradicated
(pahãnaü).” Thus, O’ monks, with respect to things unheard before,
the light.
3) i. “This is the noble truth of cessation of suffering.” Thus, O’

monks, with respect to things unheard before, there arose in me the
eye, the knowledge, the wisdom, the insight, and the light.
ii. “This noble truth of the cessation of suffering should be realized

(sacchikàtabba).” Thus, O’ monks, with respect to things unheard be-
fore, there arose in me the eye, the knowledge, the wisdom, the insight,
and the light.
iii. “This noble truth of the cessation of suffering has been realized
(sacchikataü).” Thus, O’ monks, with respect to things unheard be-
fore, there arose in me the eye, the knowledge, the wisdom, the insight,
and the light.
4) i. “This is the noble truth of the path leading to the cessation of

suffering.” Thus, O’ monks, with respect to things unheard before,
the light.
ii. “This noble truth of the path leading to the cessation of suffering
should be developed (bhàvētabbaü).” Thus, O’ monks, with respect to
things unheard before, there arose in me the eye, the knowledge, the
wisdom, the insight, and the light.
850
iii. “This noble truth of the path leading to the cessation of suffering
has been developed (bhàvitaü).” Thus, O’ monks, with respect to
things unheard before, there arose in me the eye, the knowledge, the
wisdom, the insight, and the light.
As long, O’ monks, as the absolute true intuitive knowledge regarding

these four noble truths under their three aspects and twelve modes was
not perfectly clear to me, so long I did not acknowledge in this world
inclusive of deities, Màras and bràhmas, and amongst the hosts of as-
cetics and priests, deities and men, that I had gained the incomparable
supreme enlightenment (anuttaraü sammàsambōdhiü).
When, O’ monks, the absolute true intuitive knowledge regarding these

four noble truths under their three aspects and twelve modes, became
perfectly clear to me, then only did I acknowledge in this world inclu-
sive of deities, Màras, bràhmas, amongst the hosts of ascetics and
priests, deities and men, that I had gained the incomparable supreme
enlightenment.
And there arose in me the knowledge and insight (¤àõadassana) –

“Unshakable is the deliverance of my mind. This is my last birth, and
now there is no existence again.”
Thus the Buddha discoursed, and the delighted monks applauded the
words of the Buddha.
When this doctrine was being expounded there arose in the Venerable
Koõda¤¤a the dustless, stainless, truth-seeing eye (Dhammacakkhu)
and he saw that “whatever is subject to origination all that is subject to
cessation.”
When the Buddha expounded the discourse of the Dhammacakka, the

earth-bound deities exclaimed, “This excellent Dhammacakka which
could not be expounded by any ascetic, priest, deity, Màra or bràhma
in this world has been expounded by the Buddha at the Deer Park in
Isipatana, near Vàrànasi.
851
Chapter 20
Magga Vagga
The Path
Eight-Fold Path Is The Best Only Path To
Purity Path To End Suffering Buddha
Only Shows The Way
(Verses 273 – 276)

these verses with reference to five hundred monks.
The story goes that once upon a time the Buddha, after jour-
neying through the country, returned to Sàvatthi and seated
himself in the hall of Dhamma. When he had taken his seat,
these five hundred monks began to talk about the paths over
which they had travelled, saying, “The path to such and such a
village is smooth; to such and such a village, rough; to such
and such a village, covered with pebbles; to such and such a
village, without a pebble. After this manner did they discuss
the paths over which they had travelled. The Buddha, perceiv-
ing that they were ripe for arahatship, went to the hall of
Dhamma, and seating himself in the seat already prepared for
him asked, “Monks, what is the present subject of discussion as
you sit here together?” When they told him, he said, “Monks,
this is a path foreign to our interests; one who is a monk should
address himself to the noble path, for only by so doing can he
obtain release from all sufferings.”
maggànaü aññhangikō seññhō saccànaü caturō padà

dhammànaü viràgō seññhō dipadànaü ca cakkhumà
853
maggànaü: of the paths; aññhangikō maggō: the eight-fold
(path is); seññhō: is greatest; saccànaü: of truths; caturō
padà: four noble truths (are the greatest); dhammànaü: of
the states of being; viràgō: detachment-Nibbàna;
dipadànaü: of the two-footed; cakkhumà: one who pos-
sesses eyes (the Buddha) is the greatest
Of all paths, the eight-fold path is the greatest. Of the truths, the
greatest are the four noble truths. Detachment (Nibbàna) is the
greatest among all states. And of all those who are two-footed
ones, one who possesses eyes, the Buddha is the greatest.

visuddhiyà dassanassa ēsō ēva maggō natthi a¤¤ō
tumhē ētamhi pañipajjatha etaü màrassa pamōhanaü
visuddhiyà dassanassa: for the clarity of insight; ēsō ēva

maggō: this is the only path; natthi a¤¤ō: no other (path);
tumhē: (therefore) you; ētamhi: this path; pañipajjatha: fol-
low; etaü: this path; màrassa: death; pamōhanaü: will
bewilder
This is the path. There is no other for the achievement of clar-

ity of insight. You must follow this path to the total bewilder-
ment of Màra.

ētamhi patipannà tumhē dukkhassa antaü karissatha
mayà sallasanthanaü maggō a¤¤àya vē akkhētō
854
ētamhi: this path; patipannà: following; tumhē: by you;
dukkhassa: of suffering; antaü karissatha: (you) must
make an end of; mayà: by me; sallasanthanaü: for the
extraction of the arrow (from the body); maggō: the path;
a¤¤àya: having known; vē: certainly; akkhētō: proclaimed
If you follow this path, you will reach the termination of suf-
fering. This path has been revealed by me, after realizing the
extraction of arrows.
tumhēhi àtappaü kiccaü Tathàgatà akkhàtàrō

pañipannà jhàyinō Màrabandhanà pamokkhanti
tumhēhi: by yourself; àtappaü: the effort (to get rid of

blemishes); kiccaü: should be made; Tathàgatà: the way-
farers (the Buddhas); akkhàtàrō: proclaimers (of Nibbàna);
pañipannà: the followers of the path; jhàyinō: meditators;
Màrabandhanà: from the shackles of death; pamokkhanti:
get fully released
The effort must be made by yourself. The Buddhas (the Teach-

ers) only show the way and direct you. Those contemplative
meditators who follow the path, fully and totally escape the
snares of death.
Commentary
Esō va maggaü natthi a¤¤ō dassanassa visuddhiyà: There is no other
path for purity of vision than just this one. Those who travel along the
path indicated by the Buddha to reach purity of vision, have to practice
the technique of meditation, by which purity of vision is achievable.
855
A truth-seeker attains this stage through seven stages. In consequence,
this process is characterized as sapta visuddhi (seven stages of purity).
The seven stages of purity are:
(1) Sãla visuddhi (purity of morals)
(2) Citta visuddhi (purity of mind)

(3) Diññhi visuddhi (purity of views)
(4) Kankhàvitarana visuddhi (purity of the conquest of doubts)
(5) Maggàmagga ¤aõadassana visuddhi (purity of knowledge and
insight into the right and wrong path)
(6) Patipadà ¤aõadassana visuddhi (purity of knowledge and
insight into progress)
(7) ¥aõadassana visuddhi (purity of knowledge and insight into
the noble path).
(1) Sãlavisuddhi – purity of morals – The person with an impure char-

acter has always a fear that others will find fault with him or bring
shame on him or take revenge on him. Similarly, his own con-
science troubles him, saying that he has done something wrong.
The mind of the non-virtuous person is debilitated by such
thoughts. The person whose mind is thus debilitated will not gain
any results if he turns to meditation. Like a tree which is planted on
infertile soil, his mind will not be able to attain wisdom by concen-
tration. Therefore, a yōgàvacara, if he wishes to concentrate and
reach an exalted state or attain the correct path by meditation, must
first of all prepare the way for meditation, just as a farmer prepares
the land for cultivation. If he is a layman he must act according to
the ways of a layman. If he is a monk he must act according to the
ways of a monk. The layman if he wishes to be virtuous must at the
minimum observe the five precepts. Virtue will arise when all de-
filements are eradicated. Therefore, he must try his best to purify
himself by leading a virtuous life instead of feeling that he is unable
to lead a virtuous life and giving up meditation.
856
(2) Cittavisuddhi – purity of mind – It is very difficult to realize the na-
ture of nàma råpa (mind and matter) as they are covered by illu-
sions of the existence of individuals, males, females, persons and
other concepts. The knowledge of nàma råpa which we gather
from books is insufficient for us to eradicate our defilements and at-
tain the path leading to salvation and enlightenment. Knowledge
from books is knowledge at second-hand which has not been expe-
rienced, as it has not been realized by the individual himself. It is
not self-realization.
To attain the correct path we require more than a knowledge from

books; we require a clear philosophy which we can comprehend for
ourselves. This philosophy can be realized only by meditation and
meditation alone. Just as a person sharpens his knife before he be-
gins to cut anything hard, in order to understand the nature of nàma
råpa the yōgàvacara must first of all prepare his mind. When his
mind is free from hindrances, he attains citta visuddhi.
To purify our minds we must increase our powers of concentration.

The nature of the mind is not to concentrate for a long time on one
object but to wander from object to object. The person who is trav-
elling at a very fast speed is unable to comprehend any one thing he
sees on the side of the road as his mind, which has not attained con-
centration and wanders from object to object, cannot comprehend
the true nature of things. When, by insight meditation, we are con-
centrating on the real nature of mind and matter, if the mind does
not abide for a long time on this, it will begin to wander from object
to object very fast. Such a mind will not be able to grasp the ulti-
mate reality. If he is unable to do so, the wisdom of insight medita-
tion would not arise in him quickly. Therefore, if he wishes to
develop insight wisdom quickly, he must concentrate and prepare
his mind for such a venture.
After diligent practice a person will attain the ability to keep his
mind concentrated on one object for a long time. This ability of
mind concentration is attained by mental discipline (samàdhi).
Without allowing in the intervening period anything else to enter
857
his mind, if he is able to keep his mind concentrated on one object
for a long time he is in a state of trance. There are also yōgàvacaras
who, at the very beginning, develop a high state of insight wisdom
without developing concentration. Therefore, there is no harm if
those who do not like to develop concentration can develop pure in-
sight wisdom. Of those who develop insight wisdom after concen-
tration there are some who attain this insight wisdom while they are
in a trance. Still others develop concentration up to a certain point
and when they have reached the first stage of concentration they are
able to attain to insight wisdom. Others develop concentration and
insight wisdom at the same time and meditate making use of both
these factors at the same time. Of these systems, to achieve insight
wisdom after attaining a state of trance does not suit the present
day. If one does so it may happen that for a long time one may not
be able to achieve insight wisdom.
It is our opinion that at first a person must develop his concentration

and thereafter adopt the method of developing both concentration
and insight wisdom. This seems to be the best system which can be
followed.
(3) Diññhivisuddhi – Purity of views – To purify one’s mind by meditat-

ing on the Buddha or by undertaking any other system of meditation
one must commence with diññhi visuddhi bhàvanà. What is âtma
diññhi dråsti? âtma diññhi dråsti means not considering mind and
matter as mind and matter, myself as myself, mother as mother, fa-
ther as father, brother as brother, sister as sister, an enemy as an en-
emy, a friend as a friend, and considering other varied individuals as
beings in the same character and treating them and accepting them
as such. This is âtma dråsti. Sakkàyadiññhi is another name for it.
(sakkàya -diññhi, means belief in a soul or self). Insight wisdom
means considering the nature of mind and matter as mind and matter
itself and not as oneself or as father, mother or any other being. This
insight wisdom which is free from àtma dråsti is called diññhi visud-
dhi. The brief explanation of diññhi visuddhi is purity of wisdom.
858
The beginning of insight meditation is diññhi visuddhi bhàvanà. The
yōgàvacara will have to spend a very long time to acquire this
diññhivisuddhi – pure wisdom. He must master correctly the diññhi-
visuddhi. If the yōgàvacara tries to go forward without correctly
mastering the diññhivisuddhi his meditation practice will be con-
fused. This should be mastered in the manner in which the doctrine
of mind and matter can be seen as myself, mother or father or any
other individual just as we peel the bark of a banana tree and thus
make our wisdom into separate sections. This meditation has to be
developed till we get rid of the ideas which we formerly entertained
in our minds as mine, my father, my brother, my son, my wife – i.e.,
the conception of considering them as beings and individuals and
until we can see and analyse them as I am not I, and my father is
not my father, and consider them as just constituents of matter and
mind.
According to Buddhist philosophy there is no permanent, unchanging

spirit or entity which we can consider as self or soul or ego in contra-
distinction to matter, and consciousness or vi¤¤àna should not be con-
sidered as spirit as opposed to matter. It should be particularly empha-
sised, because a wrong conception that consciousness is a sort of self
which continues as a permanent substance throughout life has persisted
throughout the ages.
The Buddha has explained it further by an example. The nature of a

fire is described by the material on account of which it burns. If it
burns on account of straw it is called a straw fire. So consciousness is
described according to the condition through which it arises.
The Buddha has described in unequivocal terms that consciousness is

dependent on matter, sensation, perception and mental conceptions and
that it cannot subsist independently of them. Consciousness exists with
matter as its means (råpàyaü), matter as its object (råpàrammaõa),
matter as its support – (råpapatiññhitaü) and seeking happiness it may
grow, increase and develop. Consciousness may exist having sensation
as its means or mental conception as its support, and seeking happiness
it may grow, increase and develop.
859
If a man says “I shall show the coming, the going, the disappearance,
the arising, the growth, the increase or the development, or conscious-
ness apart from matter, sensation, perception and mental conception,”
he would be speaking of something that does not exist. In brief, the
five aggregates (Pa¤cakkhandha) can be described thus. What we can
describe as a being or an individual or I, is only a convenient name or a
label given to the combination of these five groups. They are all imper-
manent and subject to constant change. Whatever is impermanent is
sorrow, The true meaning of the Buddha’s words is, briefly, this: The
five aggregates of attachment are equal to sorrow. For two consecutive
moments they are not the same. Therefore, A is not equal to A. They
are a flux or stream of momentary arising or disappearing.
“O’ Brahmaõa, it is just like a mountain river flowing far and swift tak-
ing everything along with it. There is no moment, no instant or second
when it ceases to flow, but it continues to flow. Similarly, is human life
like a mountain river.” In these words the Buddha explained to
Raññhapàla that the world is in continuous flux and is impermanent.
As one thing disappears it conditions the appearance of the next in a

series of cause and effect. There is no unchanging substance within
them. There is nothing behind them that can be described as a perma-
nent self, or soul. It will be agreed by every one that neither matter nor
sensation nor perception, nor any of these mental activities nor con-
sciousness can be really called “I”. But these independent five physical
and mental aggregates are working together in combination as a
physio-psychological machine to give the idea of “I”. But this is an er-
roneous idea, a mental conception which is nothing but one of those
fifty-two mental conceptions of the fourth aggregate, which is the idea
of self.
These five aggregates taken together are popularly called suffering it-
self. There is no other being or myself standing behind these five ag-
gregates who experiences dukkha.
860
Kammassa Kàrakà natthi – vipàkassaca vēdakō
Suddhadhammà pavattanti – ēvētaü sammadassanaü
(4) Kaõkhàvitàraõa visuddhi – purity of the conquest of doubts – To

obtain the supramundane state, doubt is a great hindrance. To erad-
icate the origin of anything we must discover its causes. The cycle
of rebirth can be destroyed by finding out its causes.
(5) Maggàmagga ¤àõadassana visuddhi – purity of knowledge and in-

sight into right and wrong path. Here, magga means the correct sys-
tem of meditation. To attain this state of wisdom one should
observe the tilakkhaõa meditation. When the nàma and råpa are
taken together they are referred to as saükhàra. The conditioned
things (saükhàras) referred to in the paticca samuppàda refer to
cause and effect of the karmic actions. Although we hear the words
anicca, dukkha and anatta very often, we do not realise that they
have such a deep meaning. We know that all living beings are sub-
ject to death, but this is insufficient for vipassanà bhàvanà. It is not
enough to know only the attributes of sorrow. This is difficult for
us to understand because our mind is overwhelmed by delusion.
(6) Pañipadà¤aõadassana visuddhi – purity of knowledge and insight

into progress. The disciple who is free from the harmful influences
of the defilements and has gained the purity and knowledge of the
right and wrong paths in the previous stage, develops his insight to
its culmination in this final stage through the systematic and stead-
fast progress of deeper understanding. This is termed pañipadà –
gradual progress – which consists of the nine-fold insight wisdom
leading to the realisation of transcendental states.
(7) ¥àõadassana visuddhi – purity of knowledge and insight into the

noble path. The four wisdom of knowing the path to four stages of
higher attainment make up this.
861
Conditioned Things Are Transient
All Component Things Are Sorrow
Everything Is Soul-less
20 (2) The Story of Five Hundred Monks (Verses 277 – 279)
verses, with reference to five hundred monks.
The story that these five hundred monks, who had received a
meditation topic from the Buddha and who had striven and
struggled with might and main in the forest without attaining
arahatship, returned to the Buddha for the purpose of obtaining
a meditation topic better suited to their needs.
The Buddha inquired within himself, “What will be the most

profitable meditation topic for these monks?” Then he con-
sidered within himself, “In the dispensation of the Buddha
Kassapa these monks devoted themselves for twenty thousand
years to meditation on the characteristic of impermanence;
therefore, the characteristic of impermanence shall be the sub-
ject of the single stanza which I shall give.”
And he said to them, “Monks, in the sphere of sensual exist-

ence and in the other spheres of existence all the aggregates of
existence are by reason of unreality impermanent.”

sabbē saïkhàrà aniccà iti yadà pa¤¤àya passati
atha dukkhē nibbindati ēsa visuddhiyà maggō
sabbē: all; saïkhàrà: component things; aniccà: are tran-

sient; iti yadà: when this; pa¤¤àya passati: (you) realize
862
with insight; atha: then; dukkhē: from suffering; nibbind-
ati: (you) get detached; ēsa: this is; visuddhiyà: to total
freedom of blemishes (Nibbàna); maggō: the path
All component things, all things that have been put together, all
created things are transient, impermanent, non-constant. When
this is realized through insight, one achieves detachment from
suffering. This is the path to total freedom from blemishes.

sabbē saïkhàrà dukkhà iti yadà pa¤¤àya passati
sabbē: all; saïkhàrà: component things; dukkhà’ti: are suf-
fering; iti yadà: when this; pa¤¤àya passati: (you) realize
All component things – all things that have been put together –
all created things are sorrow-fraught. When this is realized
through Insight, one achieves detachment from suffering. This
is the path to total freedom from suffering.

sabbē dhammà anattà iti yadà pa¤¤àya passati
sabbē: all; dhammà: states of being; anattà: (are) without a

self; iti yadà: when this; pa¤¤àya passati: (you) realize
863
Commentary
All states of being are without a self. When this is realized

through insight, one achieves detachment from suffering. This
is the path to total freedom from suffering.
aniccà: impermanent. In the Buddhist system, there are three char-

acteristics of existence – anicca, dukkha and anatta. Impermanence
implies that all forms of existences end up in decay and death. With the
exception of Nibbàna, this applies to all phenomena.
Whoever constantly keeps in mind the fact that he would someday be

subjected to death and that death is inevitable, would be eager to fulfil
his duties to his fellow men before death, and this would certainly
make him heedful in respect of this world and the next. It has been said,
therefore, that a “monk who is engaged in the thought of death is ever
heedful (Maraõasati-manuyuttō bhikkhu satatam appamattō hōti).
There are, however, extremists who say that reflection on death is an

unnecessary thought that tends to retard the progress of a person. This
is not so. For, thus has Visnusarman said in the Pancatantra:
Samcintya tamugradandam
mrtyum manusyasya vicaksanasya
Varsambusikta iva carmabandhah
Sarvaprayatnah Sithili bhavanti.
(All the endeavours of a wise man who constantly thinks of death that
causes severe punishment, are bound to become easy and flexible like
leather bags moistened with rain water.)
It must be noted, however, that Buddhism never advocated dejection

and neglect of one’s duties by pondering over death. On the contrary,
what is taught in Buddhism is the fulfillment of one’s duties and obli-
gations in the best possible manner even on the eve of death. The
Buddha had expressed His categorical disapproval of the postpone-
ment of one’s duties: thus says the Buddha:
864
Ajjēva kiccam àtappaü Kō ja¤¤a Màraõaü suvē...
(Today itself, one should strive for the accomplishment of one’s

tasks; for, who knows whether death would strike tomorrow… )
The Uraga Jàtaka recounts how a father, when his only son lay dead,
bitten by a serpent, sent news of the incident to the inmates of the
house and without awaiting their arrival, continued to plough his field;
he was a person who regularly practiced meditation on death. By thus
reflecting on the inevitability of death, one becomes increasingly ac-
tive in the performance of one’s duties; one also develops a sense of
fearlessness towards death. Furthermore, such a person takes care not
to commit the slightest sin that is likely to cause suffering in the next
world; he also becomes a free person who has forsaken all bonds and
attachments to his beloved ones and other objects.
Both monks and laymen, unmindful of death and considering them-

selves as immortals, are often heedless in cultivating virtues. They en-
gage themselves in strife and arguments and are often dejected, with
their hopes and aspirations shattered. At times, they postpone their
work with the hope of doing it on a grand scale in the future, and end
up without being able to do anything. Therefore, it is only proper that
one should daily reflect on death. Out of the four-fold topics of medita-
tion prescribed for Buddhists as suitable to be practiced everywhere
(sabbattha kammaññhàna), reflection on death comes as the fourth
(Buddhànussati mettà ca – asubhaü Maraõassati).
“ E kadhammō bhikkavē bhàvitō bahulãkatō ēkanta nibbidàya viràgàya

nirōdhàya upasamàya abhi¤¤àya sambōdhàya nibbàõàya saüvattati;
katamō ēkadhammō maraõassati.” There is, O’ monks, one Dhamma
which when meditated on and practiced constantly, leads to detach-
ment from the world of becoming, freedom from all defilements,
emancipation from worldly sorrows, acquisition of higher knowledge,
realization of the four noble truths, and attainment of Nibbàna. What is
this one Dhamma? It is the constant reflection on death. The loftiness
and significance of reflection on death is clearly conveyed by this doc-
trinal passage.
865
dukkha: suffering. This is the second of the three characteristics of ex-
istence. The four noble truths, too, pivot around suffering (dukkha).
The Buddha’s Teaching regarding the four noble truths deals with the
knowledge of suffering, the cause of suffering, the cessation, and the
way to the cessation of suffering. The truth regarding suffering tells us
that all beings are subject to birth, decay, disease and death. In brief,
the five aggregates (skandhàs): physical phenomena (råpa); feelings of
sensation (vēdanà); perception (sa¤¤à); volitional activities (sam-
khàra); consciousness (vi¤¤àna); all constitute suffering. This is the
truth regarding suffering, and the right understanding of it is sam-
màdiññhi. This Sammàdiññhi is basically essential for the understanding
of the real nature of the world. Of the four noble truths, the understand-
ing of suffering is of cardinal importance. Thus this is considered first.
The second noble truth deals with the cause of suffering, and this is
craving or attachment (taõhà). It is because of this craving that all be-
ings continue to be born and reborn in saüsàra. What a being enjoys as
happiness is really suffering, which springs from this craving or attach-
ment. Man pursues many pleasures, seeking happiness like the deer de-
luded by a mirage because of this craving or attachment. To be emanci-
pated from Saüsàra or the cycle of birth and rebirth one must under-
stand the truth regarding craving. This craving assumes three forms:
(1) Kàma taõhà (attachment to sensual pleasures);
(2) Bhava taõhà (attachment to existence);
(3) Vibhava taõhà (attachment to non-existence).
Kàma taõhà arises out of sakkàyadiññhi or the idea that there exists an
unchanging entity or a permanent soul – that there is such an entity as
‘I’. A person who is under such a delusion always strives to pander to
his five senses. It is because of kàma taõhà that happiness is regarded
as enjoyment through the five senses. This is a delusion. As kàma taõhà
increases, suffering arises. Thus kàma taõhà is a cause of suffering.
866
Bhava taõhà is the craving that arises in a being for termination of life.
This craving arises in a being who believes in the existence of a soul
(sassatadiññhi).
Vibhava taõhà is the craving that arises in a being for the enjoyment of
sensual pleasures as an end in itself. This craving arises because of the
non-belief in an after-life (ucchēdadiññhi). The Lōkàyata theory of
Càrvàka and Ajita Kēsakambala belongs to this category. In the Brah-
majàla Sutta of the Buddhist canon seven types of ucchēdavàda are
expounded.
The person who develops right understanding, the first constituent of

the noble eight-fold path, realizes that this craving is the cause of suf-
fering. The second of the four noble truths deals with the cause of this
craving or suffering. Right understanding gives the knowledge of how
to end suffering. The Third noble Truth deals with the cessation of suf-
fering. This cessation of suffering is brought about by eradicating the
three kinds of craving (taõhakkhaya) which give rise to suffering. This
is Nibbàna.
Right understanding gives us the knowledge of the path to the cessa-

tion of suffering. The fourth noble truth deals with the cessation of suf-
fering (dukkhanirōdhagàmini patipadàgnàna). The path to the cessa-
tion of suffering is the noble eight-fold path. This is the middle path. It
is, therefore, impossible to eradicate the three forms of craving which
give rise to suffering without following the middle path.
Anatta: no-soul concept. This is the third of the three characteristics of

existence as the Buddha expounded. The idea of a lack of a soul, or a
permanent and abiding self, or an àtman that is eternal is extremely dif-
ficult for most individuals to understand.
The sum total of the doctrine of change taught in Buddhism is that all
component things that have conditioned existence are a process and not
a group of abiding entities, but the changes occur in such rapid succes-
sion that people regard mind and body as static entities. They do not
867
see their arising and their breaking up, but regard them unitarily, see
them as a lump (ghàna sa¤¤à) or whole.
Those ascetics and bràhmins who conceive a self in diverse ways con-
ceive it as either the five aggregates of clinging, or as any one of them.
“Herein the untaught worldling… considers body as the Self, Self as

possessed of body as included in the self, self as included in the
body… similarly as to feeling, perception, volitional formations, and
consciousness… Thus this is the wrong view. The I am notion is not
abandoned…
It is very hard, indeed, for people who are accustomed continually to

think of their own mind and body and the external world with mental
projections as wholes, as inseparable units, to get rid of the false ap-
pearance of ‘wholeness’. So long as man fails to see things as proc-
esses, as movements, he will never understand the anatta (no-Soul)
doctrine of the Buddha. That is why people impertinently and impa-
tiently put the question: “If there is no persisting entity, no unchanging
principle, like self or soul (àtman), what is it that experiences the re-
sults of deeds here and hereafter?”
Another view of the three characteristics of existence are the char-

acteristics of impermanence (anicca), suffering (dukkha) and not-self
(anatta). These three characteristics are always present in or are con-
nected with existence, and they reflect the real nature of existence.
They help us to deal with existence. What we learn to develop as a re-
sult of understanding the three characteristics is renunciation. Once we
understand that existence is universally characterised by imperma-
nence, suffering and not-self, we eliminate our attachment to existence.
Once we eliminate our attachment to existence, we gain the threshold
of Nibbàna. This is the purpose served by the understanding of the
three characteristics. It removes attachment by removing delusions, the
misunderstanding that existence is permanent, is pleasant and has
something to do with the self. This is why understanding the three
characteristics is central to wisdom.
868
The Slothful Miss The Path
20 (5) The Story of Venerable Tissa the Idle One
(Verse 280)

this verse with reference to Tissa, a lazy monk.
Once, many young men were admitted into the Sangha by the
Buddha in Sàvatthi. After receiving a meditation topic from the
Buddha, all the new monks except one went to the forest to
practice meditation. They practiced zealously and vigilantly so
that in due course all of them attained arahatship. When they
returned to the monastery to pay homage to him, the Buddha
was very pleased and satisfied with their achievement. Monk
Tissa who stayed behind did not try hard and therefore
achieved nothing.
When Tissa found that the relationship between the Buddha

and those monks was very cordial and intimate, he felt rather
neglected, and regretted that he had wasted all that time. So he
resolved to practice meditation throughout the night. As he was
walking in meditation on that night, he slipped and broke a
thigh bone. Other monks hearing his cry went to help him. On
hearing about the above incident the Buddha said, “Monks, one
who does not strive when he should be striving but idles away
his time will not attain mental absorption (jhàna) and magga
insight.”

uññhànakàlamhi anuññahànō yuvà balã àlasiyaü upētō, saü-
sanna saïkappamanō kusãtō alasō pa¤¤àya maggaü na vindati
869
uññhànakàlamhi: when an effort is due; anuññhahànō: does
not make the effort; yuvà: (though) young; balã: (though)
strong; àlasiyaü upētō: (if) lethargic; saüsanna saïkappa-
manō: if good thoughts are suppressed; kusãtō: lazy; alasō:
indolent; pa¤¤àya maggaü: the path of wisdom; na vin-
dati: does not find
If an individual does not make an effort even at a time when ex-

ertion is due, if a person is lethargic even when he is young and
strong, if a person suppresses the wholesome thoughts that arise
in his mind, if he is lazy, he will not find the path to wisdom.
Commentary
pa¤¤àya maggaü: the path that has to be discerned through wisdom.
pa¤¤à: understanding, knowledge, wisdom, insight, comprises a very
wide field. The specific Buddhist knowledge or wisdom, however, as
part of the noble eight-fold path to deliverance, is insight, i.e., that intu-
itive knowledge which brings about the four stages of holiness and the
realization of Nibbàna and which consists in the penetration of the im-
permanency, misery and impersonality of all forms of existence.
With regard to the condition of its arising one distinguishes three kinds
of knowledge: knowledge based on thinking (cintà-maya-pa¤¤à),
knowledge based on learning (suta-maya-pa¤¤à), and knowledge
based on mental development (bhàvanà-maya-pa¤¤à).
Based on thinking is that knowledge which one has acquired through
one’s own thinking, without having learnt it from others. Based on
learning is that knowledge which one has heard from others and thus
acquired through learning. Based on mental development is that know-
ledge which one has acquired through mental development in this or
that way, and which has reached the stage of full concentration.
Wisdom is one of the five mental faculties, one of the three kinds of
training, and one of the perfections.
870
Purify Your Thoughts, Words And Deeds
20 (6) The Story of a Pig Spirit (Verse 281)

this verse with reference to a pig spirit.
Once Venerable Mahà Moggallàna was coming down the Gi-

jjhakåña hill with Venerable Lakkhana when he saw a miser-
able, ever-hungry spirit (pēta), with the head of a pig and the
body of a human being. On seeing the pēta, Venerable Mahà
Moggallàna smiled but did not say anything. Back at the mon-
astery, Venerable Mahà Moggallàna, in the presence of the
Buddha, talked about this pēta with its mouth swarming with
maggots. The Buddha also said that he himself had seen that
very pēta soon after his attainment of Buddhahood, but that he
did not say anything about it because people might not believe
him and thus they would be doing wrong to him. Then the
Buddha proceeded to relate the story about this pēta.
During the time of Kassapa Buddha, this particular pēta was a

monk who often expounded the Dhamma. On one occasion, he
came to a monastery where two monks were staying together.
After staying with those two for some time, he found that he
was doing quite well because people liked his expositions.
Then it occurred to him that it would be even better if he could
make the other two monks leave the place and have the monas-
tery all to himself. Thus, he tried to set one against the other.
The two monks quarrelled and left the monastery in different
directions. On account of this evil deed, that monk was reborn
in Avãci Niraya and he was serving out the remaining part of
his term of suffering as a swine-pēta with its mouth swarming
871
with maggots. Then the Buddha exhorted, “A monk should be
calm and well-restrained in thought, word and deed.”

vàcànurakkhã manasà susaüvutō, kàyēna ca akusalaü na
kayirà ētē tayō kammapathē visōdhayē isippavēditaü mag-
gaü àràdhayē
vàcànurakkhã: well guarded in speech; manasà: in mind;

susaüvutō: well restrained; kàyēna ca: even by body; akus-
alaü: evil actions; na kayirà: are not done; ētē tayō kam-
mapathē: (keeps) these three doors of action; visōdhayē:
cleansed; isippavēditaü: realized by the sages; maggaü:
the noble eight-fold path; àràdhayē: (he) will attain
If one is well-guarded in speech, well-restrained in mind and if

one refrains from committing sins physically, he will certainly
attain the noble eight-fold path realized by the sages.
Commentary
Tayō kammapathē: the three doors of kamma (action) – speech, mind
and body. Views regarding kamma tend to be controversial. Though
we are neither absolutely the servants nor the masters of our kamma, it
is evident from counteractive and supportive factors that the fruition of
kamma is influenced to some extent by external circumstances, sur-
roundings, personality, individual striving, and the like. It is this doc-
trine of kamma that gives consolation, hope, reliance, and moral cour-
age to a Buddhist. When the unexpected happens, difficulties, failures,
and misfortunes confront him, the Buddhist realizes that he is reaping
what he has sown, and is wiping off a past debt. Instead of resigning
himself, leaving everything to kamma, he makes a strenuous effort to
pull out the weeds and sow useful seeds in their place, for the future is
in his hands. He who believes in kamma, does not condemn even the
872
most corrupt, for they have their chance to reform themselves at any
moment. Though bound to suffer in woeful states, they have the hope
of attaining eternal peace. By their deeds they create their own hells,
and by their own deeds they can also create their own heavens. A
Buddhist who is fully convinced of the law of kamma does not pray to
another to be saved but confidently relies on himself for his emancipa-
tion. Instead of making any self-surrender, or propitiating any super-
natural agency, he would rely on his own will-power and work inces-
santly for the weal and happiness of all. The belief in kamma,
“validates his effort and kindles his enthusiasm” because it teaches in-
dividual responsibility. To an ordinary Buddhist kamma serves as a de-
terrent, while to an intellectual it serves as an incentive to do good.
This law of kamma explains the problem of suffering, the mystery of
the so-called fate and predestination of some religions, and above all
the inequality of mankind. We are the architects of our own fate. We
are our own creators. We are our own destroyers. We build our own
heavens. We build our own hells. What we think, speak and do, be-
come our own. It is these thoughts, words, and deeds that assume the
name of kamma and pass from life to life exalting and degrading us in
the course of our wanderings in saüsàra. The Buddha said:
Man’s merits and the sins he here hath wrought:

That is the thing he owns, that takes he hence.
That dogs his steps, like shadows in pursuit.
Hence let him make good store for life elsewhere.
Sure platform in some other future world,
Rewards of virtue on good beings wait.
873
Way To Increase Wisdom
20 (7) The Story of Venerable P o ñhila (Verse 282)
While residing at the Jētavana monastery, the Buddha spoke

this verse with reference to Venerable Pōñhila.
Pōñhila was a senior monk who knew the Pitaka well and was
actually teaching the Dhamma to many monks. Because he
knew the Pitaka, he was also very conceited. The Buddha knew
his weakness and wanted him to mend his ways and to put him
on the right path. So, whenever Pōñhila came to pay obeisance,
the Buddha would address him as ‘Useless Pōñhila’. When
Pōñhila heard these remarks, he pondered over those words of
the Buddha and came to realize that the Buddha had made
those unkind remarks because he, Pōñhila, had not made any
serious effort to practice meditation and had not achieved any
of the maggàs or even any level of mental absorption (jhàna).
Thus, without telling anyone Venerable Pōñhila left for a mon-

astery at a place twenty yōjanas (leagues) away from the Jēta-
vana monastery. At that monastery there were thirty monks.
First, he went to the most senior monk and humbly requested
him to be his mentor; but the elder, wishing to humble him,
asked him to go to the next senior monk, who in his turn sent
him on to the next. In this way, he was sent from one to the
other until he came to a seven year old arahat sàmanēra. The
young sàmanēra accepted him as a pupil only after ascertaining
that Pōñhila would obediently follow his instructions. As in-
structed by the sàmanēra, Venerable Pōñhila kept his mind
firmly fixed on the true nature of the body; he was very ardent
and vigilant in his meditation.
874
The Buddha saw Pōñhila in his vision and through supernormal
power made Pōñhila feel his presence and encouraged him to
be steadfast and ardent. At the end of the discourse, Pōñhila at-
tained arahatship.

yōgà vē bhåri jàyati ayōgà bhårisaïkhayō bhavàya vib-
havàya ca ētàü dvēdhà pathaü ¤atvà yathà bhåri
pavaóóhati tathà attànaü nivēsēyya
yōgà: (from) meditation; vē: certainly; bhåri: refined wis-

dom; jàyati: arises; ayōgà: through non-meditation;
bhårisaïkhayō: the erosion of wisdom happens; bhavàya:
progress; vibhavàya ca: also decline; ētàü dvēdhà pathaü:
these two paths; ¤atvà: having known; yathà: in what man-
ner; bhåri pavaóóhati: wisdom increases; tathà: in that
manner; attànaü: one’s own self; nivēsēyya: establish
From reflection and concentrated meditation refined wisdom

arises. Through the non-practice of concentration wisdom
erodes. Once these two paths – one leading to progress and the
other to decline – are recognized, one must conduct oneself to
increase wisdom.
Commentary
yōgà vē bhåri jàyati: Meditation certainly refines wisdom. Meditation
(bhàvanà) is a process of refining wholesome faculties, mental mostly.
Mental Development (lit. calling into existence, producing) is what in
English generally but rather vaguely, is called meditation. One has to
distinguish two kinds – development of tranquillity (samatha-
bhàvanà), i.e., concentration (samàdhi), and development of insight
(vipassanà-bhàvanà), i.e., wisdom (pa¤¤à).
875
These two important terms, tranquility and insight (samatha-vipas-
sanà), are very often met with and explained in the Sutta, as well as in
the Abhidhamma.
Tranquility (samatha) is the concentrated, unshaken, peaceful and,

therefore, undefiled state of mind, whilst insight (vipassanà) is the in-
tuitive insight into the impermanency, misery and impersonality (ani-
cca, dukkha, anatta) of all bodily and mental phenomena of existence,
included in the five groups of existence, namely corporeality, feeling,
perception, mental formations and consciousness.
Tranquility, or concentration of mind, according to Sankhēpavanõanà

(comment to Abhidhammattha-Sangaha), bestows a three-fold bless-
ing: favourable rebirth, a present happy life, and purity of mind which
is the condition of Insight. Concentration (samàdhi) is the indispensa-
ble foundation and precondition of Insight by purifying the mind from
the five mental defilements or hindrances (nãvaraõa) whilst insight (vi-
passanà) produces the four supermundane stages of holiness and deliv-
erance of mind. The Buddha, therefore, says: “May you develop men-
tal concentration, O’ monks; for whoso is mentally concentrated sees
things according to reality”. And it is said, “Just as when a lighted
lamp is brought into a dark chamber, the lamp-light will destroy the
darkness and produce and spread the light, just so will insight, once
arisen, destroy the darkness of ignorance and produce the light of
knowledge.”
876
Shun Passion
Attachment To Women
20 (8) The Story of Five Old Monks (Verses 283 & 284)

these verses, with reference to five old monks.
The story goes that in the days when they were living in the
world they were rich and wealthy householders of Sàvatthi. In-
timate friends, one of another, they banded themselves together
for the performance of good works. Hearing the Buddha
preach the Dhamma, they said to themselves, “We are old men;
why should we remain laymen any longer?” Accordingly, they
asked the Buddha to admit them to the Sangha, and retiring
from the world, adopted the monastic life. Now, by reason of
their advanced years, they were unable to learn the Dhamma
by heart, and, therefore, built a hermitage of leaves and grass
on the outskirts of the monastery, and lived there together. On
their alms-round they generally went to the houses of their sons
and wives and there took their meals.
Now one of the old monks had a former wife named Mad-
hurapàcikà, and she was a good friend to them all. Therefore,
they all used to take the food they received to her house, and sit
down there and eat it, and Madhurapàcikà would give them of
her store of sauces and curries. In the course of time she was
attacked by some disease or other and died. Thereupon, those
aged Venerables assembled in one of their huts, and falling on
each other’s necks, wept and lamented, saying, “Madhura-
pàcikà the lay disciple is dead.” Thereupon, the monks came
running up from all quarters and asked, “Brethren, what is the
877
matter?” The old monks replied, “Venerables, the former wife
of our comrade is dead. She was a most generous benefactress
of ours. Where shall we ever find another like her now? That is
why we are weeping.”
The monks fell to discussing the incident in the hall of truth. In
came the Buddha and asked, “Monks, what are you discussing
now, as you sit here all gathered together?” When they told
him, he said, “Monks, this is not the first time they have so
conducted themselves; the same thing happened in a previous
state of existence also. In a previous state of existence they
were all reborn as crows. As she was walking along the shore
of the sea, a wave of the sea picked her up and flung her into
the sea, and there she perished, whereupon they all wept and
lamented. ‘We will pull her out again,’ said they, and forthwith
set to work with their beaks to bale out the great ocean; finally
were wearied of their task.”
After the Buddha had related this Kàka Jàtaka in detail, he ad-
dressed the monks as follows, “Monks, in as much as you have
incurred this suffering because of the forest of lust, hatred, and
delusion, it behooves you to cut down this forest; by so doing
you will obtain release from suffering.”

bhikkhavō vanaü chindatha mà rukkhaü vanatō bhayaü
jàyati vana¤ca vanatha¤ca chetvà nibbanà hōtha
bhikkhavō: O’ monks; vanaü: the forest (of blemishes);

chindatha: cut down; mà rukkhaü: (do) not (cut down) the
tree; vanatō: from the forest (of defilements); bhayaü:
fear; jàyati: arises; vana¤ca: the forest; vanatha¤ca: and
878
the undergrowth too; chetvà: having cut down; nibbanà
hōtha: achieve Deathlessness (forestlessness)
O’ Monks, cut down the forests of defilements. But, do not cut

down the trees. Fear comes from the forests of defilements.
Clear both the forests and the undergrowth. Having done this
achieve the state of Nibbàna.

narassa nàrisu aõumattō api vanathō yàvaü hi na chijjati,
tàva sō màtari khãrapakō vacchō iva pañibaddhamanō ēva
narassa: of man’s; nàrisu: towards women; aõumattō api:

even slightly; vanathō: an undergrowth of defilements
(exists); yàvaü hi: as long as; na chijjati: (this is) not
destroyed; tàva: till then; sō: that man; màtari: towards the
mother (attached); khãrapakō: suckling; vacchō iva: like a
calf; pañibaddhamanō ēva: certainly will be of attached
mind (to women)
As long as a man’s mind is attached to women, even minutely,

like a little undergrowth that has not been cut down, so long
will his mind be attached like a suckling calf to its mother cow.
Commentary
narassa nàrisu: of a man towards women. The Buddha refers to the
strong and unrestrainable attachment a man entertains towards a
woman. The Buddha’s attitude to sex is evident in certain areas of the
Buddha’s Discourses. The opening Discourses of Anguttara Nikàya
states: Monks, I know not of any other single form by which a man’s
heart is attracted as it is by that of a woman. Monks, a woman’s form
fills a man’s mind.
879
Monks, I know not of any other single sound… I know not of any other
single smell… I know not of any other single flavour… I know not of
any other single touch… by which a man’s heart is attracted as it is by
that of a woman. A woman’s sound, smell, flavour, and touch fill a
man’s mind.
Monks, I know not of any other single form, sound, smell, flavour and
touch by which a woman’s heart is attracted as it is by the form, sound,
smell, flavour and touch of a man. Monks, a woman’s mind is filled
with these things.”
Here is a sermon on sex explained in unmistakable language, the truth

of which no sane man dare deny. Sex is described by the Buddha as the
strongest impulse in man. If one becomes a slave to this impulse even
the most powerful man turns into a weakling; even the sage may fall
from the higher to a lower level. The sexual urge, especially in youth,
is a fire that needs careful handling. If one is not thoughtful and re-
strained, it can cause untold harm. There is no fire like lust. Passions
do not die out: they burn out.
Since the Buddha was a practical philosopher he did not expect his lay
followers to lead ascetic lives. Indeed, he called them enjoyers of sense
pleasures (gihã kàmabhōgã). Being well aware of man’s instincts and
impulses, his appetites and urges, the Master did not prohibit sexual re-
lations for the laity as he had done for monks. But he warned man
against wrong ways of gratifying the sexual appetite. He went a step
further and recommended the observation of the eight precepts with
special emphasis on the third one for the laity during fast-days of re-
treat (upōsatha) or as the occasion demanded.
If a person makes up his mind to live an unmarried life he should make

a real effort to be chaste in body, speech and thought. If he is not strong
enough to remain single, he may marry, but he should refrain from
such sexual relations as are wrong and harmful. As the Buddha ex-
plains in the Discourse on downfall:
880
If a person is addicted to women (given to a life of debauchery), is a
drunkard, a gambler, and squanders all his earnings – this is a cause of
his downfall.
Not satisfied with one’s own wives, if one has been with whores and
the wives of others – this is a cause of one’s downfall.
Being past one’s youth, to take as wife a girl in her teens, and to be un-
able to sleep for jealousy – this is a cause of one’s downfall.
The Buddha has analysed the evil results of adultery in these words:
Four misfortunes befall a man who is unmindful of right conduct and

commits sexual misconduct with another man’s wife: acquisition of
demerit, disturbed sleep, reproach, and suffering in niraya. Thus, there
is the acquisition of demerit, and there is rebirth in the evil apàya
realms. The enjoyment of a scared man with a scared woman is short-
lived, and the king also metes out severe punishment. Therefore, a man
should not commit wrong action with another man’s wife.
881
Path To Peace
20 (9) The Story of a Venerable who had been
a Goldsmith (Verse 285)

this verse with reference to a monk, a pupil of Venerable
Sàriputta.
Once, a young, handsome son of a goldsmith was admitted into

the Sangha by Venerable Sàriputta. The young monk was
given loathsomeness of the dead body as the meditation topic
by Venerable Sàriputta. After taking the meditation topic he
left for the forest and practiced meditation there; but he made
very little progress. So he returned twice to Venerable
Sàriputta for further instructions. Still, he made no progress. So
Venerable Sàriputta took the young monk to the Buddha, and
related everything about the young monk.
The Buddha knew that the young monk was the son of a gold-
smith, and also that he had been born in the family of gold-
smiths during his past five hundred existences. Therefore the
Buddha changed the subject of meditation for the young monk;
instead of loathsomeness, he was instructed to meditate on
pleasantness. With his supernormal power, the Buddha created
a beautiful lotus flower as big as a cart-wheel and told the
young monk to stick it on the mound of sand just outside the
monastery. The young monk, concentrating on the big, beauti-
ful, fragrant lotus flower, was able to get rid of the hindrances.
He was filled with delightful satisfaction (pãti), and step by
step he progressed until he reached as far as the fourth level of
mental absorption (jhàna).
882
The Buddha saw him from his perfumed chamber and with his
supernormal power made the flower wither instantly. Seeing
the flower wither and change its colour, the monk perceived
the impermanent nature of the flower and of all other things
and beings. That led to the realization of the impermanence,
unsatisfactoriness and the insubstantiality of all conditioned
things. At that instant, the Buddha sent forth his radiance and
appeared as if in person to the young monk and instructed him
to get rid of craving (taõhà). At the end of the discourse, the
young monk attained arahatship.
sàradikaü kumudaü pàõinà iva attanō sinēham ucchinda

santimaggam ēva bråhaya nibbànaü sugatēna dēsitaü
sàradikaü: in the autumn; kumudaü: a lily; pàõinà iva:

like (plucking) with one’s own hand; attanō sinēham:
attachment to self, ucchinda: pluck out; santimaggam ēva:
the path only to Nibbàna; bråhaya nibbànaü: cultivate;
sugatēna: by the Buddha; dēsitaü: has been preached
Just like a person plucking out a lily with one’s own hand,
pluck out your self-attachment. Cultivate the path to Nibbàna,
as advocated by the Buddha.
Commentary
kumudaü: lily flower. In this image the plucking of the lily flower by
hand is used to emphasize the ease with which the young monk at-
tained arahatship. Here, the object of contemplation was a lotus. This
was the object given to him for meditation. In meditation the use of
such an object (kasiõa) was a wide-spread practice in the Buddhist sys-
tem of mind training.
883
attanō: According to the stanza here, it means the five aggregates. The
five aggregates, namely, are: matter (råpakkhandha); sensations
(vēdanàkkhandha); perceptions (Sa¤¤àkkhandha); mental formations
(samkhàrakkhandha) and consciousness (vi¤¤ànakkhandha).
These, namely, are the five aggregates. What we call a being, or an in-
dividual, or I, is only a convenient name or a label given to the combi-
nation of these five groups. They are all impermanent, all constantly
changing. Whatever is impermanent is dukkha (yad aniccaü tam
dukkhaü). This is the true meaning of the Buddha’s words: In brief the
five aggregates of attachment are dukkha. They are not the same for
two consecutive moments.
884
The Fear Of Death
20 (10) The Story of Mahàdhana, a Merchant
(Verse 286)

verse with reference to Mahàdhana, a merchant from Vàràõasi.
Once, a merchant from Vàràõasi came to a festival in Sàvatthi

with many carts fully loaded with textiles and other merchan-
dise. When he reached a river bank near Sàvatthi the river was
in spate; so he could not cross the river. He was held up for
seven days as it was raining hard and the water did not subside.
By that time, he was already late for the festival, and there was
no need for him to cross the river.
Since he had come from a long distance he did not want to re-
turn home with his full load of merchandise; So he decided to
spend the rainy season, the cold season and the hot season in
that place and said so to his assistants. The Buddha while going
on an alms-round knew the decision of the merchant and he
smiled.
ânanda asked the Buddha why he smiled and the Buddha re-
plied, “ânanda, do you see that merchant? He is thinking that
he would stay here and sell his goods the whole year. He is not
aware that he would die here in seven days’ time. What should
be done should be done today. Who would know that one
would die tomorrow?
We have no date fixed with the king of death. For one who is
mindful by day or by night, who is not disturbed by moral de-
filements and is energetic, to live for just one night is a well-
spent life.
885
Then the Buddha sent ânanda to Mahàdhana, the merchant.
ânanda explained to Mahàdhana that time was running out for
him, and that he should practice mindfulness instead of being
negligent. On learning about his impending death, Mahàdhana
was alarmed and frightened. So, for seven days, he invited the
Buddha and other monks for alms-food. On the seventh day,
the Buddha expounded a discourse in appreciation (anumōdanà).
At the end of the discourse, Mahàdhana the merchant attained
sōtàpatti fruition. He followed the Buddha for some distance
and returned. On his return, he had a severe headache and
passed away soon after. Mahàdhana was reborn in the Tusita
dēva world.

vassaü idha vasissàmi hēmantagimhisu idha iti bàlō
vicintēti antaràyaü na bujjhati
vassaü: during (the four months of) rain; idha: in this

place; vasissàmi: I will reside; hēmantagimhisu: in winter
and summer; idha: here (I reside); iti: this way; bàlō: the
ignorant person; vicintēti: thinks; antaràyaü the danger to
his own self; na bujjhati: (he) is not aware of
In the four months during retreat, winter or summer, in a cho-

sen place, the ignorant plans, unaware of the threat of death.
Commentary
antaràyaü na bujjhati. does not see the danger to his own life. The
merchant in this story was not mindful of the fact of death. There are in
this world people in various walks of life who resent the very word
death, let alone reflect on it. Infatuated by long life, good health, youth
and prosperity, they completely forget the fact that they are subject to
886
death. Immersed in the evanescent pleasures of the five-fold senses,
they seek only after material progress in this world, completely disre-
garding a future life, and indulging in vice through the mind, body and
speech, They regard this impermanent and evanescent life as perma-
nent and everlasting. It is to arouse a sense of dissatisfaction in such
blind and ignorant people, to allay the pangs of sorrow caused by the
separation of animate objects, like parents and children, and inanimate
objects, like wealth and property, to inculcate the doctrine of imperma-
nence in all beings, and thereby convince them of the unsatisfactori-
ness of life, and direct them towards the attainment of everlasting
peace, that the Buddha preached these words.
A person who has not comprehended the doctrine of the Buddha is in-
fatuated by long life and considers himself as immortal, even though
he may see many deaths around him; he is infatuated by good health
and considers himself free from disease even though he may see count-
less diseased persons around him; he is infatuated by youth even
though he may see many aged persons and considers himself as one
who is not subject to old age; he is infatuated by wealth and prosperity
even though he may see countless persons rendered destitute through
loss of wealth; and he never thinks for a moment, that he too, might be
subjected to such a state.
887
Death Takes Away The Attached
20 (11) The Story of Kisàgo tamã (Verse 287)

this verse with reference to Kisàgōtami, the daughter of a rich
man from Sàvatthi.
Kisàgōtami came to the Buddha as she was stricken with grief

due to the death of her only son. To her the Buddha said,
“Vainly you imagine that you alone had lost a child. But this is
an eternal law for all beings. For death, like to a raging torrent,
drags along and flings into the sea of ruin all living beings; still
are their longings unfulfilled.” At the end of the discourse,
Kisàgōtami attained sōtàpatti fruition.
puttapasusammattaü byàsattamanasaü taü naraü

suttaü gàmaü mahōghō iva maccu àdàya gacchati
puttapasusammattaü: intoxicated with the possessions of

children, cattle, etc. byàsattamanasaü: with a mind over-
whelmed; taü naraü: that person; suttaü gàmaü: sleeping
village; mahōghō iva: like a great flood; maccu: the Death;
àdàya gacchati: takes him along (in the flood)
Men are proud that they possess children, cattle and other
forms of wealth. They tend to be proud that way because their
minds are overwhelmed by blemishes. Floods sweep away a
sleeping village, taking along all its people and their posses-
sions. In the same way, death comes unawares and sweeps
along the people however proud they are of their possessions.
888
Commentary
Kisàgōtami was foremost among the female Mahà arahats of the noble
Sangha, for the ability to wear rough robes. We first come across her
during the dispensation of Padumuttara Buddha. She saw her like and
immediately resolved to follow her in her footsteps. She gave alms,
and practiced meditation. She was born in dēva realms. She was born
in this dispensation in a rich family. She duly married. But people took
no notice of her. She was lean and hence she was called Kisà. Hence,
her own name Gōtamã was linked with Kisà and was known as
Kisàgōtami. When a son was born to her she became popular. As soon
as the child came to an endurable age he died.
The prop on which she was leaning was suddenly removed. Attach-
ment made her blind. She could not believe he was dead. So, with the
dead child in her arms she roamed for a medicine for his recovery. She
was laughed and scorned at. She was agitated beyond measure. She
was nearly going mad.
One day, a good samaritan pointed the way to Jētavanàràma, where the
Buddha was residing. When she went, the Buddha was discoursing to
the monks and she stood at the end of the hall and entreated the Lord
for the medicine that she had hitherto sought in vain. The Buddha saw
her future. The Buddha saw that she was a stranger to death. So the
Buddha asked her to bring some mustard seed. She felt that her child
would recover soon and was about to set forth for the mustard. “But
tarry a little,” the Buddha added, “that mustard seed must be brought
from a house, meaning clan, that has not tasted death.”
However, she thought it was simple enough. But she was on a voyage
of discovery. Once again, the spectacle of the distraught mother with
the corpse of the child in her arms was parading in the streets of
Sràvasti. The much sought after mustard was readily available in every
home perhaps but alas! not the particular seeds the Buddha wanted.
There was no visitor so frequent as death. The truth gradually dawned
on her about the universality of death. The force of death overwhelmed
her. She saw that the Buddha wanted to teach her the great lesson. She
hurriedly took the corpse to the cemetery and kept it there remarking
that he was not the only child to die. Her practice of meditation in the
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past came to her rescue. It was not difficult for her to realize that noth-
ing endures forever. It was so in all planes of life, including the brahma
world. Only an arahat passes away completely, never to be born again
or to die again. She glimpsed that bliss. She returned a sadder and
wiser woman. She no longer sought the medicine. She yearned for the
higher prescription that would cure her once and for all.
She begged of the great physician to minister to her mind’s disease.
The Buddha’s diagnosis was incomparable. The Buddha preached.
There were four powerful currents (ōgà) that would hurl mortals to and
fro in the ocean of saüsàra.
The four currents are:
(1) carnal pleasures (kàma);
(2) clinging to existence (bhava);
(3) attachment to various wrong beliefs (diññhi);
(4) ignorance (avijjà).
Kisàgōtami grasped the truth which ordinary mortals fail to under-
stand. The Buddha further acknowledged that a person who lives real-
izing the supreme bliss even for one day was nobler by far than one
who lives a century blinded by ignorance.
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No Protection When Needed
The Path To The Deathless
20 (12) The Story of Pañàcàrà (Verses 288 & 289)

these verses with reference to Pañàcàrà, the daughter of a rich
man from Sàvatthi.
Now at that time the Buddha, perceiving that the sorrow of
Pañàcàrà was assuaged, said to her, “Pañàcàrà, to one that goeth
to the world beyond, not sons nor father nor kinfolk can ever
be a refuge or a shelter or a retreat. Therefore, even though
they live, they exist not. But he that is wise should clarify his
virtue; so should he make clear the path that leads to Nibbàna.”
At the conclusion of the lesson Pañàcàrà was established in the
fruit of conversion; many others likewise obtained the fruit of
conversion and the fruits of the second and third paths.

antakēna adhipannassa tàõàya puttà na santi,
pità na, pi bandhavà na, ¤àtãsu tàõatà natthi
antakēna: by the end-maker (death); adhipannassa: person
gripped by; tàõàya: for the protection; puttà: children; na
santi: not there; pità: father; na: (is) not (there); pi: also;
bandhavà: relations; na: (there are) not; ¤àtãsu: (this way)
from relations; tàõatà natthi: (he) has no protection
When an individual is being gripped by the end-maker (death)
the sons cannot protect one. Not even one’s father can shield a
person from the grip of death. Nor can one’s relations come to
his rescue.
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paõditō ētàü atthavasaü ¤atvà sãlasaüvutō nibbàna-
gamanaü maggaü khippaü ēva visōdhayē
paõditō: the wise; ētàü atthavasaü: this matter; ¤atvà:

being aware of; sãlasaüvutō: restrained and disciplined;
nibbànagamanaü maggaü: the path to Deathlessness;
khippaü: quickly; ēva visōdhayã: certainly should clear
Being aware that no one can rescue you from death, the wise
person, who is restrained and disciplined, should clear the path
to Nibbàna, without any loss of time.
Commentary
Antakēnàdhipannassa natthi ¤àtãsu tàõatà: when a person is gripped
by death, no one, not even his relatives, can protect him from it.
It has been further emphasized in the Salla Sutta (the shaft of grief) as
follows:
(1) There is no device by which one who is born, can escape death.
(2) Having attained old age, death is inevitable.
(3) Just as ripe fruits must fall, even so mortals who are born must
always have the fear of death.
(4) Just as earthenware made by a potter is destined to break, even so
is the life of mortals destined to break.
(5) Grown-ups and the young, the wise and the foolish – all these
come under the sway of death.
(6) No father can save his son, no relative can save his relatives,
when they depart in death.
(7) While relatives stand watching and lamenting, see how beings
are led to death, like cattle to a slaughter house.
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(8) Since beings are thus assailed by death and old age, the wise
knowing the nature of this world, do not grieve.
(9) It is in vain that you lament over the dead, since you do not know
whence they came nor whither they go.
(10) If wailing will heal the mourner’s pangs of sorrow, only then let
the wise wail.
(11) Peace of mind is not attained by wailing. It only brings grief and
hurts the body.
(12) Mourning only makes the mourner emaciated and pale. It does
not help the departed. Therefore, mourning is useless.
(13) By not forsaking sorrow, he proceeds to greater pain. He only
goes deeper into the realm of sorrow.
(14) Observe how others born in this world according to their kamma,
must also tremble under the sway of death.
(15) In whichever manner people think of things, things turn out to be
otherwise. Such is the opposite nature of things. Observe thus the
nature of the world.
(16) Even if a man were to live a hundred years or more, he must still
yield his life, at last bereft of friends and relatives.
(17) Therefore, listening to the arahats and seeing a person departed,
control your weeping, reflecting that he cannot be with you again.
(18) Just as one would extinguish with water the flames of a house on
fire, even so let a steadfast and wise man remove grief, quickly as
the wind (a handful of) cotton.
(19) Let a person, desirous of his own welfare, pluck out the shafts of
wails and grief, planted by himself
Having these shafts plucked out and having attained mental peace, he
becomes blessed and free from grief, overcoming all sorrows.
Even in death or in the loss of children or wealth, one has to reflect
thus:
(1) Grains, wealth, silver, gold and whatever property there is,
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(2) Slaves, craftsmen, hired menials and all the dependant ones,
(3) All these have to be abandoned when leaving.
(4) But whatever one does through deed, word or thought, that alone
belongs to him; that alone he takes with him and that alone fol-
lows him like an inseparable shadow.
All beings die. Life ends in death. Beings fare according to their
deeds, experiencing the results of their meritorious and sinful
deeds. Those who do sinful deeds go to the woeful states and
those who do meritorious deeds attain blissful states. Therefore,
let one always do good deeds, which serve as a store for life else-
where. Meritorious deeds are a great support to beings in the
future world.
In the Uraga Jàtaka (man quits his mortal frame), the story concerns a
landowner whose son had died. Here, the Buddha went to the man’s
house, and after He was seated, the Buddha asked, “Pray, Sir, why are
you grieving?” And on his replying, “Yes, Venerable, ever since my
son’s death I grieve,” He said, “Sir, verily that which is subjected to
dissolution is dissolved, and that which is subjected to destruction is
destroyed, and this happens not to one man only, nor in one village
merely, but in countless spheres, and in the three modes of existence.
There is no creature that is not subjected to death, nor is there any ex-
isting thing that is capable of abiding in the same condition. All beings
are subjected to death, and all compounds are subjected to dissolution.
But sages of old, when they lost a son, said, ‘That which is subjected to
destruction is destroyed… and grieved not.” ‘And hereupon, at the
man’s request He related a story of the past.
Once upon a time when Brahmadatta was reigning in Vàràõasã, the
Bōdhisatta was born in a bràhmin household, in a village outside the
gates of Vàràõasã, and reared a family. He supported them by field la-
bour. He had two children, a son and a daughter. When the son was
grown up, the father brought a wife home for him, from a family of
equal rank with his own. Thus, with a female slave they composed a
household of six; the Bōdhisatta and his wife, the son and daughter, the
daughter-in-law and female slave. They lived happily and affection-
ately together. The Bōdhisatta thus admonished the other five; “Ac-
cording as ye have received, give alms, observe holy days, keep the
moral law, dwell on the thought of death, be mindful of your mortal
state. For in the case of beings like ourselves, death is certain, life is
uncertain: all existing things are transitory and subjected to decay.
Therefore, take heed of your ways, day and night.” They readily ac-
cepted His Teaching and dwelt earnestly on the thought of death.
Now one day, the Bōdhisatta went with his son to plough his field
when the youth was bitten by a snake and fell down dead. The
Bōdhisatta, on seeing him fall, left his oxen and came to him, and find-
ing that he was dead, he took him up and laid him at the foot of a cer-
tain tree, and covering him up with a cloak, he neither wept nor la-
mented. He said, “That which is subjected to dissolution is dissolved,
and that which is subjected to death is dead. All compound existences
are transitory and liable to death.” And recognizing the transitory na-
ture of things, he went on with his ploughing. Seeing a neighbour pass
close by the field, he asked, “Friend, are you going home?” And on his
answering, “Yes,” he said, “Please then go to our house and say to the
mistress, ‘You are not today as formerly to bring food for two, but to
bring it for one only. And hitherto, the female slave alone has brought
the food, but today all four of you are to put on clean garments, and to
come with perfumes and flowers in your hands’” “All right,” he said,
and went and spoke these very words to the bràhmin’s wife. She asked,
“By whom, Sir, was this message given?” “By the bràhmin, lady,” he
replied. She understood that her son was dead. But she did not so much
as tremble.
Thus showing perfect self-control, and wearing white garments and
with perfumes and flowers in her hand, she bade them bring food, and
accompanied the other members of the family to the field. But not one
of them either shed a tear or made lamentation. The Bōdhisatta still sit-
ting in the shade where the youth lay, ate his food. And when his meal
was finished, they all took up fire-wood and lifting the body on to the
funeral pile, they made offerings of perfumes and flowers, and then set
fire to it. But not a single tear was shed by any one. All were dwelling
on the thought of death. Such was the efficacy of their virtue that the
throne of Sakka manifested signs of heat. Sakka said, ‘Who, I wonder,
is anxious to bring me down from my throne?” And on reflection, he
895
discovered that the heat was due to the force of virtue existing in these
people, and being highly pleased he said, “I must go to them and utter a
loud cry of exultation like the roaring of a lion, and immediately after-
wards fill their dwelling place with the seven treasures.” And going
there in haste he stood by the side of the funeral pyre and said, “What
are you doing?” ‘We are burning the body of a man, my Lord.” “It is no
man that you are burning,” he said, “I think you are roasting the flesh
of some beast that you have slain.” “Not so, my Lord,” they said. “It is
merely the body of a man that we are burning.” Then he said, “It must
have been some enemy.” The Bōdhisatta said, “It is our own true son,
and no enemy.” “Then he could not have been dear as a son to you.”
“He was very dear, my Lord.” “Then why do you not weep?” Then the
Bōdhisatta, to explain the reason why he did not weep, spoke the first
stanza:
Man quits his mortal frame, when joy in life is past,
E’en as a snake is wont, its worn out slough to cast;
No friend’s lament can touch the ashes of the dead:
Why should I grieve: He fares the way he had to tread.
Sakka, on hearing the words of the Bōdhisatta, asked the bràhmin’s
wife, “How, lady, did the dead man stand to you?” “I sheltered him ten
months in my womb, and suckled him at my breast, and directed the
movements of his hands and feet, and he was my grown up son, my
Lord.” “Granted, lady, that a father from the nature of a man may not
weep, a mother’s heart surely is tender. Why then do you not weep?”
And to explain why she did not weep, she spoke a couple of stanzas:
Uncalled he hither came, unbidden soon to go;

Even as he came, he went. What cause is here for woe?
Why should I grieve? He fares the way he had to tread.
On hearing the words of the bràhmin’s wife, Sakka asked the sister,
“Lady, what was the dead man to you?” “He was my brother, my
Lord.” “Lady, sisters surely are loving towards their brothers. Why do
you not weep?” But she to explain the reason why she did not weep, re-
peated a couple of stanzas:
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Though I should fast and weep, how would it profit me?
My kith and kin alas! would more unhappy be
Why should I grieve? He fares the way he had to tread.
Sakka, on hearing the words of the sister, asked his wife, “Lady, what
was he to you?” “He was my husband, my Lord.” ‘Women surely,
when a husband dies, as widows are helpless. Why do you not weep?”
But she, too, explained the reason why she did not weep.
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Chapter 21
Pakiõõaka Vagga
Miscellaneous
Give Up A Little, Achieve Much
21 (1) The Story of the Buddha’s Former Deeds
(Verse 290)

this verse with reference to the power and glory of the Buddha
as witnessed by many people on his visit to Vēsàli.
Once, a famine broke out in Vēsàli. It began with a serious

drought. Because of drought, there was almost a total failure of
crops and many people died of starvation. This was followed
by an epidemic of diseases, and as people could hardly cope
with the disposal of the corpses there was a lot of stench in the
air. This stench attracted the ogres. The people of Vēsàli were
facing the dangers of destruction by famine, disease and also
by the ogres. In their grief and sorrow they tried to look for a
refuge. They thought of going for help from various sources
but finally, they decided to invite the Buddha. So a mission
headed by Màhàli, the Licchavi prince, and the son of the chief
bràhmin were sent to King Bimbisàra to request the Buddha to
pay a visit to Vēsàli and help them in their distress. The
Buddha knew that this visit would be of much benefit to many
people, so he consented to go to Vēsàli. Accordingly, King
Bimbisàra repaired the road between Ràjagaha and the bank of
the river Gangà. He also made other preparations and set up
special resting-places at an interval of every yōjana. When
everything was ready, the Buddha set out for Vēsàli with five
hundred monks. King Bimbisàra also accompanied the
Buddha. On the fifth day they came to the bank of the river
Gangà and King Bimbisàra sent word to the Licchavi princes.
On the other side of the river, the Licchavi princes had repaired
the road between the river and Vēsàli and had set up resting-
899
places as had been done by King Bimbisàra on his side of the
river. The Buddha went to Vēsàli with the Licchavi princes but
King Bimbisàra stayed behind. As soon as the Buddha reached
the other bank of the river heavy rain fell in torrents, thus
cleansing up Vēsàli. The Buddha was put up in the rest-house
which was specially prepared for him in the central part of the
city. Sakka, king of the dēvas, came with his followers to pay
obeisance to the Buddha, and the ogres fled. That same
evening the Buddha delivered the Ratana Sutta and asked the
Venerable ânanda to go around between the threefold walls of
the city with the Licchavi princes and recite it. The Venerable
ânanda did as he was told. As the protective verses (parittas)
were being recited, many of those who were sick recovered
and followed the Venerable ânanda to the presence of the
Buddha. The Buddha delivered the same Sutta and repeated it
for seven days. At the end of the seven days, everything was
back to normal in Vēsàli. The Licchavi princes and the people
of Vēsàli were very much relieved and were overjoyed. They
were also very grateful to the Buddha. They paid obeisance to
the Buddha and made offerings to him on a grand and lavish
scale. They also accompanied the Buddha on his return journey
until they came to the bank of the Gangà at the end of three
days.
On arrival at the river bank, King Bimbisàra was waiting for

the Buddha; so also were the dēvas and the brahmas and the
king of the Nàgàs with their respective entourages. All of them
paid obeisance and made offerings to the Buddha. The dēvas
and the brahmas paid homage with umbrellas, flowers, etc.,
and sang in praise of the Buddha. The Nàgàs had come with
barges made of gold, silver and rubies to invite the Buddha to
the realm of the Nàgàs; they had also strewn the surface of the
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water with five hundred kinds of lotuses. This was one of the
three occasions in the life of the Buddha when human beings,
dēvas and brahmas came together to pay homage to the
Buddha. The first occasion was when the Buddha manifested
his power and glory by the miracle of the pairs, emitting rays
of light and sprays of water; and the second was on his return
from the Tàvatimsa dēva world after expounding the Abhid-
hamma.

mattàsukha pariccàgà cē vipulam sukhaü passē vipulaü
sukhaü sampassaü dhãrō mattà sukhaü cajē
mattàsukha pariccàgà: by giving up little comfort; cē: if;

sukhaü: a greater happiness; passē: is seen; vipulaü
sukhaü: (that) great happiness; sampassaü: seeing well;
dhãrō: the wise person; mattà sukhaü: that slight comfort;
cajē: gives up
By giving up a modicum of pleasure, which the worldly pur-

suits bring, if one can be assured of tremendous pleasure –
which is Nibbàna – the wise person should certainly give up
the little pleasure.
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When Anger Does Not Abate
21 (2) The Story of the Woman Who ate up the Eggs
of a Hen (Verse 291)

this verse, with reference to a feud between a woman and a hen.
Once, there lived a woman in a village near Sàvatthi. She had a
hen in her house; every time the hen laid an egg she would eat
the egg. The hen was very hurt and angry and made a vow to
have vengeance on the woman and made a wish to be reborn as
some being that would be in a position to kill the offspring of
that woman. The hen’s wish was fulfilled as it was reborn as a
cat and the woman was reborn as a hen in the same house. The
cat ate up the eggs of the hen. In their next existence the hen be-
came a leopard and the cat became a deer. The leopard ate up the
deer as well as its offspring. Thus, the feud continued for five
hundred existences of the two beings. At the time of the Buddha
one of them was born as a woman and the other a female spirit.
On one occasion, the woman was returning from the house of
her parents to her own house near Sàvatthi. Her husband and
her young son were also with her. While they were resting near
a pond at the roadside, her husband went to have a bath in the
pond. At that moment the woman saw the female spirit and
recognized her as her old enemy. Taking her child she fled
from the female spirit straight to the Jētavana Monastery where
the Buddha was expounding the Dhamma and put her child at
the feet of the Buddha. The female spirit who was in hot pur-
suit of the woman also came to the door of the monastery, but
the guardian spirit of the gate did not permit her to enter. The
Buddha, seeing her, sent the Venerable ânanda to bring the fe-
male spirit to his presence. When the female spirit arrived, the
902
Buddha reprimanded both the woman and the female spirit for
the long chain of feuding between them. He also added, “If you
two had not come to me today, your feud would have contin-
ued endlessly. Enmity cannot be appeased by enmity; it can
only be appeased by loving-kindness.”
He who seeks his own happiness by inflicting pain on others, be-
ing entangled by bonds of enmity, cannot be free from enmity.
At the end of the discourse, the female spirit took refuge in the
three gems, viz., the Buddha, the Dhamma and the Sangha, and
the woman attained sōtàpatti fruition.

paradukkhåpadànēna attanō sukhaü icchati, vēra-
saüsaggasaüsaññhō sō vērà na parimuccati
paradukkhåpadànēna: if by inflicting pain on others;
attanō: someone; sukhaü: happiness; icchati: desires;
vērasaüsaggasaüsaññhō: who is contaminated by the
touch of anger; sō: he; vērà: from anger; na parimuccati:
will not achieve release
The individual who achieves happiness by inflicting pain on
others is not freed from anger because he is entangled in the
web of anger due to contact with the anger of other people.
Commentary
sō vērà no parimuccati: A desirable object leads to attachment whilst
an undesirable one leads to aversion. Vērà is the great fire that burns
the whole world. Aided by ignorance, these two produce all the suffer-
ing in the world.
khanti: patience or tolerance. Khanti is the antidote to anger. Khanti
(forbearance) is one of the perfections practiced by the aspirant Buddha.
903
How Blemishes Increase
Mindfulness Of Physical Reality
21 (3) The Story of the Venerables of Bhaddiya
(Verses 292 & 293)
While residing near the town of Bhaddiya, the Buddha spoke

these verses, with reference to some monks.
Once, some monks, who were staying in Bhaddiya, made some

ornate slippers out of some kinds of reeds and grasses. When
the Buddha was told about this, he said, “Venerables, you have
entered the Sangha for the sake of attaining arahatta phala.
Yet, you are now striving hard only in making slippers and
decorating them.”
At the end of the discourse, those monks attained arahatship.

yaü hi kiccaü taü apaviddhaü akiccaü pana kayirati
unnaëànaü pamattànaü tēsaü àsavà vaóóhanti
yaü hi: if something; kiccaü: should be done; taü: that;
apaviddhaü: if neglected; akiccaü: which should not be
done; pana kayirati: is really done; unnaëànaü: of those
proud; pamattànaü: slothful one’s; tēsaü: their; àsavà:
blemishes; vaóóhanti: increase
If people do what should not be done, and neglect what should
be done, the blemishes of those proud, slothful ones begin to
increase.
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yēsa¤ ca kàyagatà sati niccaü susamàraddhà kiccē sàtac-
cakàrinō tē akiccaü na sēvanti satànaü-sampajànnaü
àsavà atthaü gacchanti
yēsa¤ ca: if some one; kàyagatà sati: the meditation with
regard to physical reality; niccaü: always; susamàraddhà:
were to practice well; kiccē: in what has to be done; sàtac-
cakàrinō: maintain constant practice; tē: he; akiccaü:
which should not be done; na sēvanti: does not do;
satànaü: those mindful; sampajànnaü: of those alert in
mind; àsavà atthaü: to decline; gacchanti: go
If one were to practice constantly on the mindfulness of physi-
cal reality, maintaining steady attention on what has to be
done, they will shun what should not be done. The blemishes
of those mindful and alert will be eroded.
Commentary
kàyagatàsati bhàvanà: This is called pañikkålamanasikàra bhàvanà.
This meditation means the comprehension of the constitution of the
body and its real nature. According to the Teachings of the Buddha, the
body of a being is made up of thirty-two impurities. These thirty-two
impurities are classified into four groups of five, and two groups of six:
(1) Kēsà, lōmà, nakhà, daïtà, tacō.

(Head hair, body hair, nails, teeth, skin.)
(2) Maüsaü, õahàru, aññhi, aññhimi¤jà, vakkaü.

(Flesh, sinews, bones, bone marrow, kidneys.)
(3) Hadayaü, yakinaü, kilōmakaü, pihakaü, papphàsaü.

(Heart, liver, midriff, spleen, lungs.)
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(4) Antaü, antagunaü, udariyaü, karãsaü, mattalungaü.
(Bowels, entrails, gorge, dung, brain.)
(5) Pittaü, semhaü, pubbō, lōhitaü, sēdō, mēdō.

(Bile, phlegm, pus, blood, sweat, fat.)
(6) Assu, vasà, khēlō, simghànikà, lasikà, muttaü.

(Tears, grease, spittle, snot, oil of the joints, urine.)
The first group of five impurities, thus classified, should be reflected
on from beginning to end and from end to beginning. After that you
should reflect on the second group of five impurities from beginning to
end and from end to beginning. Thereafter, you should reflect on the
impurities of the first and the second group together from the begin-
ning to the end and from the end to the beginning. After having prac-
ticed meditation on the third group, also in a similar manner, you
should reflect on all the other groups also by reflecting on them in a
similar manner. This meditation should be practiced by the following
seven methods:
(1) vacasà
(2) manasà
(3) vaõõatō
(4) sanñhànatō
(5) disàto
(6) okàsatō
(7) paricchēdatō.
Vacasà means meditation by reflecting on the abovementioned thirty-

two impurities while repeating them verbally.
Manasà means meditation while repeating them mentally.
Vaõõatō means meditation by reflecting on such impurities as hair,

etc., while determining their colours.
Sanñhànatō means meditation by reflecting on such impurities as hair,

etc., while determining their shape.
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Disàtō means meditation by reflecting on the impurities of the body
while determining the situation of the parts as above or below the na-
vel, on the upper or lower side of the body directionally.
Okàsatō means meditation by reflecting on such impurities while de-

termining the place in the body acquired by these parts.
Paricchēdatō means meditation by reflecting on such impurities, each

of them taken separately.
kàya-gatà-sati: mindfulness with regard to the body. Sometimes this

refers only to the contemplation on the thirty-two parts of the body,
and sometimes to all the various meditations comprised under the con-
templation of the body (kàyànupassanà), the first of the four founda-
tions of mindfulness (satipaññhàna), consisting partly in concentration
(samàdhi) exercises, partly in insight (vipassanà) exercises. On the
other hand, the cemetery meditations (sãvathikà) mentioned in the first
satipaññhàna are nearly the same as the ten contemplations of loath-
someness (asubha-bhàvanà) whereas elsewhere the contemplation on
the thirty-two parts of the body is called the reflection on impurity
(pañikkåla-sa¤¤à).
The Buddha said, “One thing, O’ monks, developed and repeatedly

practiced, leads to the attainment of wisdom. It is the contempla-tion
on the body,” the reference is to all exercises mentioned in the first
satipaññhàna.
Visuddhimagga gives a detailed description and explanation of the

method of developing the contemplation on the thirty-two parts of the
body. This exercise can produce the first absorption only (jhàna). The
text given in the Satipaññhàna Sutta and elsewhere –but leaving out the
brain – runs as follows:
“And further, O monks, the monk contemplates this body from the sole
of the foot upwards, and from the top of the hairs downward, with skin
stretched over it, and filled with manifold impurities: “This body has
hairs of the body, hairs of the head, nails, teeth, skin, flesh, sinews,
907
bones, marrow, kidney, heart, liver, diaphragm, spleen, lungs, intestines,
bowels, stomach, excrement, bile, phlegm, pus, blood, sweat, fat, tears,
skin, grease, spittle, nasal mucus, oil of the joints, urine and so on.”
Visuddhimagga states: By repeating the words of this exercise one will

become well acquainted with the wording, the mind will not rush here
and there, the different parts will become distinct and appear like a row
of fingers, or a row of hedge-poles. Now, just as one repeats the exer-
cise in words, one should do it also in mind. The repeating in mind
forms the condition for the penetration of the characteristic marks. He
who thus has examined the parts of the body as to colour, shape, re-
gion, locality and limits, and considers them one by one, and not too
hurriedly, as something loathsome, to such a one, while contemplating
the body, all these things at the same time are appearing distinctly
clear. But also when keeping one’s attention fixed outwardly such as to
the bodies of other beings, and when all the parts appear distinctly,
then all men and animals moving about lose the appearance of living
beings and appear like heaps of many different things. And it looks as
if those foods and drinks, being taken by them, were being inserted
into this heap. Now, while again one is conceiving the idea ‘disgust-
ing!’ – omitting in due course several parts – gradually the attainment-
concentration (appanà-samàdhi, i.e., the concentration of the jhàna)
will be reached. In this connection, the appearing of forms is called the
acquired image (uggaha-nimitta), the arising of loathsomeness, how-
ever, the counter-image (pañibhàga-nimitta).
908
The Destroyer Who Reaches Nibbàna
The ‘killer’ who Goes Free
21 (4) The Story of Venerable Bhaddiya
(Verses 294 & 295)

these verses with reference to Venerable Bhaddiya, who was
also known as Lakuõtaka Bhaddiya because of his short stature.
On one occasion, some monks came to visit and pay homage to

the Buddha at the Jētavana Monastery. While they were with
the Buddha, Lakuõtaka Bhaddiya happened to pass by not far
from them. The Buddha called their attention to the short monk
and said to them, “Venerables, look at that monk. He has killed
both his father and his mother, and, having killed his parents,
he goes about without any dukkha.” The monks could not un-
derstand the statement made by the Buddha. So, they entreated
the Buddha to make it clear to them and the Buddha explained
the meaning to them.
In the above statement, the Buddha was referring to an arahat,

who had eradicated craving, conceit, wrong beliefs, and at-
tachment to sense bases and sense objects. The Buddha had
made the statement by means of metaphors. Thus, the terms
mother and father are used to indicate craving and conceit re-
spectively. The eternity-belief (sassatadiññhi and annihila-
tion-belief (ucchēdadiññhi) are likened to two kings, attach-
ment is liked to a revenue officer and the sense bases and
sense objects (the ajjhatta and bahiddha àyatanas) are lik-
ened to a kingdom.
909
màtaraü pitaraü dvē ca khattiyē ràjànō hantvà

sànucaraü raññhaü hantvà bràhmanō anãghō yàti
màtaraü: the mother (craving); pitaraü: father (egotism);

dvē ca khattiyē ràjànō: the two warrior kings also; hantvà:
having assassinated; sànucaraü: along with their subordi-
nate; raññhaü: the kingdom; hantvà: having destroyed;
bràhmanō: the saint (who has got rid of blemishes); anãghō
yàti: goes without any trepidation
The bràhmin kills the mother – craving; kills the father – ego-
tism, self-esteem; kills the two warrior kings. They represent
the two views of eternalism and Nihilism – opposed to Bud-
dhist thought. The subordinates are the clinging to life – nandi
ràga. And he destroys that kingdom. It is a kingdom made up
of the twelve àyatanas. He destroys the subordinates, which
are the nandi ràgas. They are defilements which cling to life.
Having destroyed all these, the bràhmin (arahat) goes without
punishment.

màtaraü pitaraü dvē ca sotthiyē ràjànō hantvà veyyag-
ghapa¤camaü hantvà bràhmanō anãghō yàti
màtaraü: the mother (craving); pitaraü: father (egotism);
dvē ca sotthiyē ràjànō: the two brahamin kings (eternalism
and nihilism) also; hantvà: having assassinated; veyyag-
ghapa¤camaü: the five fierce tigers (five hindrances);
hantvà: having destroyed; bràhmanō: the saint (who has
got rid of blemishes); anãghō yàti: goes without any
trepidation
910
The bràhmin (arahat) kills the mother – craving; kills the father
– egotism, self-esteem; kills the two learned kings. They repre-
sent the two false views eternalism and nihilism. He kills the
five tigers (nãvaranas) that obstruct the path. And, having done
all these killings, the arahat goes about unaffected.
Commentary
These two verses indicate the variety of wrong views that have to be
destroyed by a seeker who is bent on achieving the highest fruits of
spiritual life.
These views come within the category of diññhi. The word means view,
belief, speculative opinion, insight.
If not qualified by sammà (right), it mostly refers to wrong and evil
view or opinion, and only in a few instances to right view, under-
standing or insight (e.g. diññhi-ppatta, diññhi visuddhi, purification of in-
sight; diññhi-sampanna, possessed of insight).
Wrong or evil views (diññhi or micchà-diññhi) are declared as utterly re-
jectable for being a source of wrong and evil aspirations and conduct,
and liable at times to lead man to the deepest abysses of depravity.
So stated the Buddha said: No other thing than evil views do I know,
O’ monks whereby to such an extent the unwholesome things not yet
arisen arise, and the unwholesome things already arisen are brought to
growth and fullness. No other thing than evil views do I know,
whereby to such an extent the wholesome things not yet arisen are hin-
dered in their arising, and the wholesome things already arisen disap-
pear. No other thing than evil views do I know, whereby to such an ex-
tent human being at the dissolution of the body, at death are passing to
a way of suffering, into a world of woe, into hell. Whatever a man
filled with evil views performs or undertakes, or whatever he possesses
of will, aspiration, longing and tendencies, all these things lead him to
an undesirable, unpleasant and disagreeable state, to woe and suffering.
From the Abhidhamma it may be inferred that evil views, whenever
they arise, are associated with greed.
911
Numerous speculative opinions and theories, which at all times have
influenced and still are influencing mankind, are quoted in the Sutta
texts. Amongst them, however, the wrong view which everywhere, and
at all times, has most misled and deluded mankind is the personality-
belief, the ego-illusion. This personality-belief (sakkàya-diññhi), or
ego-illusion (atta-diññhi), is of two kinds: eternity-belief and annihila-
tion-belief.
Eternity-belief (sassata-diññhi) is the belief in the existence of a persist-
ing ego-entity, soul or personality as being, more or less, identical with
those physical and mental processes, and which therefore, at the disso-
lution at death, will come to be annihilated.
Now, the Buddha neither teaches a personality which will continue af-
ter death, nor does he teach a personality which will be annihilated at
death, but he shows us that personality, ego, individual, and so on are
nothing but mere conventional designations (vōhàra-vacana) and that
in the ultimate sense (pamattha-sacca) there is only this self-consum-
ing process of physical and mental phenomena which continually arise
and again disappear immediately.
The Buddha is free from any theory (diññhigata), for the Buddha has
seen what corporeality is, and how it arises and passes away. He has
seen what feeling… perception… mental formations… consciousness
are, and how they arise and pass away. Therefore I say that the Buddha
has won complete deliverance through the extinction, fading away, dis-
appearance, rejection and casting out of all imaginings and conjectures,
of all inclination to the vain-glory based on ego.
The rejection of speculative views and theories is a prominent feature
in a chapter of the Sutta-Nipàta, the Aññhaka-vagga.
The so-called evil views with fixed destiny (niyata-micchàdiññhi) con-
stituting the last of the ten unwholesome courses of action (kammap-
atha,) are the following three:
(1) the fatalistic view of the uncausedness of existence (ahētuka-

diññhi). This was taught by Makkhali-Gosàla, a contemporary of the
Buddha who denied every cause for the corruptness and purity of
beings, and asserted that everything is minutely predestined by fate.
912
(2) the view of the inefficacy of action (akiriya-diññhi). This was taught
by Påraõa-Kassapa, another contemporary of the Buddha, who de-
nied every kammical effect of good and bad actions. To him who
kills, steals, robs and so on, nothing bad will happen. As for gener-
osity, self-restraint and truthfulness and so on, no reward is to be
expected.
(3) Nihilism (natthika-diññhi). This was taught by Ajita-Kēsakaübali, a

third contemporary of the Buddha, who asserted that any belief in
good action and its reward, is a mere delusion, that after death no
further life would follow, that man at death would become dis-
solved into the elements.
Frequently mentioned are also the ten antinomies (antagàhikà micchà-

diññhi): finite is the world or infinite is the world… body and soul are
identical or body and soul are different.
In the Brahmajàla Sutta sixty-two false views are classified and des-
cribed, comprising all conceivable wrong views and speculations about
man and the world.
Wrong views (diññhi) are one of the proclivities (anusaya), cankers

(àsava), clingings (upàdàna), one of the three modes of perversions
(vipallàsa). Unwholesome consciousness (akusala citta) rooted in
greed, may be either with or without wrong views (diññhigata-sam-
payutta or vippayutta).
913
Meditation On The Virtues Of The Buddha
Meditation On The Virtues Of The Dhamma
Meditation On The Virtues Of Saïgha
Meditation On The Real Nature Of The Body
Meditation On Harmlessness
The Mind That Takes Delight In Meditation
21 (5) The Story of a Wood Cutter’s Son
(Verses 296 – 301)

these verses, with reference to the son of a wood cutter.
Once, in Ràjagaha, a wood cutter went into the woods with his
son to cut some firewood. On their return home in the evening,
they stopped near a cemetery to have their meal. They also
took off the yoke from the two oxen to enable them to graze
nearby; but the two oxen went away without being noticed by
them. As soon as they discovered that the oxen were missing,
the wood cutter went to look for them, leaving his son with the
cart of firewood. The father entered the town, looking for his
oxen. When he went to return to his son it was getting late and
the city gate was closed. Therefore, the young boy had to spend
the night alone underneath his cart.
The wood cutter’s son, though young, was always mindful and
was in the habit of contemplating the unique qualities of the
Buddha. That night, two evil spirits came to frighten and to
harm him. When one of the evil spirits pulled at the leg of the
boy, he cried out, “I pay homage to the Buddha” (Namō Bud-
dhassa). Hearing those words, the evil spirits got frightened
and felt that they must look after the boy. So one of them re-
914
mained near the boy, guarding him from all dangers; the other
went to the king’s palace and brought the food tray of King
Bimbisàra. The two evil spirits then fed the boy as if he were
their own son. At the palace, the evil spirit left a written mes-
sage concerning the royal food tray; and this message was visi-
ble only to the king.
In the morning, the king’s men discovered that the royal food
tray was missing and they were very upset and very much
frightened. The king found the message left by the evil spirit
and directed his men where to look for it. The king’s men
found the royal food tray among the firewood in the cart. They
also found the boy who was still sleeping underneath the cart.
When questioned, the boy answered that his parents came to
feed him in the night and that he went to sleep contentedly and
without fear after taking his food. The boy knew only that
much and nothing more. The king sent for the parents of the
boy, and took the boy and his parents to the Buddha. The king,
by that time, had heard that the boy was always mindful of the
unique qualities of the Buddha and also that he had cried out
“Namō Buddhassa” when the evil spirit pulled at his leg in the
night.
The king asked the Buddha, “Is mindfulness of the unique

qualities of the Buddha the only dhamma that gives one pro-
tection against evil and danger, or is mindfulness of the unique
qualities of the Dhamma equally potent and powerful?” To
him, the Buddha replied, “O king, my disciple! There are six
things, mindfulness of which is a good protection against evil
and danger.”
Then the Buddha gave a discourse.

915
At the end of the discourse, the boy and his parents attained
sōtàpatti fruition. Later, they joined the Sangha and eventually
they became arahats.

yēsaü divà ca rattō ca niccaü Buddhagatàsati Gōtamasà-
vakà sadà suppabuddhaü pabujjhanti
yēsaü: if someone; divà ca: during day; ca rattō: and at

night; niccaü: constantly; Buddhagatàsati: practice the
Buddha-mindfulness; Gōtamasàvakà: those disciples of
the Buddha; sadà: always; suppabuddhaü pabujjhanti:
arise, well awake
Those disciples of the Buddha who are mindful of the virtues

of their Teacher day and night, arise wide awake and in full
control of their faculties.
yēsaü divà ca rattō ca niccaü dhammagatà sati Gōtama-

sàvakà sadà suppabuddhaü pabujjhanti

night; niccaü: constantly; Dhammagatà sati: practises the
dhamma-mindfulness; Gōtamasàvakà: those disciples of
the Buddha; sadà: always; suppabuddhaü pabujjhanti:
arise, well-awake
Those disciples of the Buddha who are mindful of the virtues

of the Dhamma day and night, arise wide awake and in full
control of their faculties.
916
yēsaü divà ca rattō ca niccaü Saïghagatà
sati sadà suppabuddhaü pabujjhanti

night; niccaü: constantly; Saïghagatà sati: practises the
Sangha-mindfulness; Gōtamasàvakà: those disciples of the
Buddha; sadà: always; suppabuddhaü pabujjhanti: arise,
well-awake
The disciples of the Buddha who are mindful of the virtues of

the Saïgha – the brotherhood – day and night, arise wide
awake and in full control of their faculties.

yēsaü divà ca rattō ca niccaü kàyagatà sati
Gōtamasàvakà sadà suppabuddhaü pabujjhanti

night; niccaü: constantly; kàyagatà sati: practises the med-
itation with regard to physical reality; Gōtamasàvakà:
those disciples of the Buddha; sadà: always; suppabud-
dhaü pabujjhanti: arise, well-awake
The disciples of the Buddha who are mindful of the real nature
of the body day and night, arise wide awake and in full control
of their faculties.

yēsaü manō divà ca rattō ca ahimsàya ratō
Gōtamasàvakà sadà suppabuddhaü pabujjhanti
917
yēsaü manō: if someone’s mind; divà ca: during day; ca
rattō: and at night; ahimsàya: in harmlessness; ratō
delights; Gōtamasàvakà: those disciples of the Buddha;
sadà: always; suppabuddhaü pabujjhanti: arise, well-
awake
The disciples of the Buddha whose minds take delight in harm-

lessness day and night, arise wide awake and in full control of
their faculties.

yēsaü manō divà ca rattō ca bhàvanàya ratō Gōtamasà-
vakà sadà suppabuddhaü pabujjhanti
yēsaü: if someone’s; manō: mind; divà ca rattō ca: day
and night; bhàvanàya: in meditation; ratō: delights;
Gōtamasàvakà: those disciples of the Buddha; sadà:
always; suppabuddhaü: wide awake; pabujjhanti: arise
The disciples of the Buddha whose minds take delight in medi-
tation day and night, arise wide awake and in full control of
their faculties.
Commentary
buddhànussati bhàvanà: This form of meditation is suitable to be
practiced by everyone both young and old. The word anussati means
reflection. Therefore buddhànussati bhàvanà means the meditation
practiced while reflecting on the virtues of the Buddha.
The Buddha has infinite virtues. But these are incorporated in nine
main virtues. They are called the ninefold virtues of the Buddha enu-
merated as Itipisō bhagavà… Buddhànussati bhàvanà has to be prac-
ticed while reflecting on these virtues.
918
It is difficult to meditate while reflecting on all the virtues of the
Buddha at the same time. Therefore, it is much easier to reflect on one
out of many such virtues. Later one could practice meditation, re-
flecting on all the virtues. One could start with the first virtue, namely
arahat, and proceed in the following manner:
Firstly, one should clean oneself and worship the Triple Gem with of-
ferings of flowers and then seek the three-fold refuge and observe the
five precepts. Thereafter, seated in a convenient posture before a statue
of the Buddha, one should strive to create the image of the Buddha in
one’s own mind by looking at it with love and adoration. Then closing
the eyes and placing the right hand on the left, one should think thus
while being cognizant of the fact that the Buddha is present in one’s
mind.
(1) The Lord Buddha does not commit any sin whatsoever even in se-
cret. Therefore he is called Arahat.
(2) One should continue to think in this manner for sometime. There-
after one should meditate thus: The Buddha does not commit any
sin whatsoever even in secret. He has destroyed all defilements. He
is worthy of all offerings. Therefore the Buddha is called Arahat.
In this manner one should continue to meditate on the other virtues of
the Buddha as well. When we meditate in this manner our minds re-
main focused directly on the Buddha without straying towards other
objects. Thereby our minds become pure and we get solace. We begin
to acquire the virtues of the Buddha even though on a small scale.
Therefore we should endeavour to practice this meditation.
dhammànupassanà bhàvanà: Dhammànupassanà means reflection on
such things as thoughts (cētasika dhamma), aggregates like råpa,
vēdanà etc., (khanda), sense-bases like eye and ear, (àyatanadhamma),
factors of enlightenment like sati, dhamma vicaya (bojj-
hangadhamma), and the four noble truths (chaturàrya sacca). The
meditation could be considered as the most difficult in the satipaññhàna
meditation series. There are five main parts of dhammànupassanà
bhàvanà, such as:
919
(1) Vivarana pariggaha, (2) khandha pariggaha, (3) àyatana parig-
gaha, (4) bojjhanga pariggaha, and (5) sacca pariggaha.
Nivàrana pariggaha: There are five hindrances that obstruct the path
to Nibbàna. They are called Nivàrana. They are: (1) kàmacchanda, (2)
vyàpàda, (3) thãnamiddha, (4) uddhacca kukkucca, and (5) vicikicchà.
kàmacchanda: means sense desire. This arises as a result of con-
sidering objects as satisfactory. One should reflect on kàmacchanda in
the following five ways:
(1) when a sense-desire (kàmacchanda), arises in one’s mind to be

aware of its presence;
(2) when there is no sense-desire in one’s mind to be aware of its ab-

sence;
(3) to be aware of the way in which a sense-desire not hitherto arisen

in one’s mind would come into being;
(4) to be aware of the way in which a sense-desire arisen in one’s mind

would cease to be;
(5) to be aware of the way in which a sense-desire which ceased to exist

in one’s mind would not come into existence again.
vyàpàda: This means ill-will. It distorts the mind and blocks the path to
Nibbàna. One should reflect on vyàpàda in the following five ways:
(1) when there arises ill-will (Vyàpàda) in one’s mind, to be aware of

its presence;
(2) when there is no ill-will in one’s mind, to be aware of its absence;
(3) to be aware of the way in which ill-will not hitherto arisen in one’s
mind would come into being;
(4) to be aware of the way in which ill-will arisen in one’s mind would
cease to be;
920
(5) to be aware of the way in which ill-will which ceased to exist in
one’s mind would not come into existence again.
thãnamiddha: This means sloth in mind and body. This should also be
reflected on, in the five ways described earlier as in the case of kàmac-
chanda and vyàpàda.
uddhacca kukkucca: This means restlessness and worry that arises in

the mind. This mental agitation prevents calmness and is a hindrance to
the path to Nibbàna. This also should be reflected on, in the five ways
already referred to.
vicikicchà: This means skeptical doubt that arises over the following 8
factors regarding the doctrine, namely:
(1) doubt regarding the Buddha;
(2) doubt regarding the Dhamma;
(3) doubt regarding the Sangha;
(4) doubt regarding the precepts (sikkhà);
(5) doubt regarding one’s previous birth;
(6) doubt regarding one’s next birth;
(7) doubt regarding one’s previous birth and the next birth;
(8) doubt regarding the doctrine of dependent origination (paticca

samuppàda).
This also should be reflected on, in the five ways referred to earlier.
The reflection on the fivefold hindrances (nãvarana) taken separately is
called nãvarana pariggaha.
khandha pariggaha: A being is composed of five aggregates of cling-

ing. This is the group that grasps life which is based in:
921
(1) the aggregate of matter (råpa upàdànakkhandha);
(2) the aggregate of sensation or feelings (vēdanà upàdàna-kkhandha);
(3) the aggregate of perceptions (sa¤¤à upàdànakkhandha);
(4) the aggregate of mental formations (samkhàra upàdànakkhandha);
(5) the aggregate of consciousness (vi¤¤àna upàdànakkhandha). One
should reflect on matter (råpa) in the following way:
Matter is of worldly nature. Matter has come into existence in this
manner. Matter will cease to be in this manner. The same procedure
should be adopted in reflecting on the other aggregates of clinging as
well. The aim of this meditation is to get rid of any attachment towards
these aggregates and to realize their impermanent nature.
àyatana pariggaha: âyatana means sense-bases. They are twelve in
number and are divided into two parts – external and internal. The six
internal sense-bases (adhyàtma àyatana) are:
(1) eye – chakkàyatana, (2) ear – sōtàyatana, (3) nose –ghànàyatana,
(4) tongue – jivhàyatana, (5) body – kàyàyatana, and (6) mind – manà-
yatana.
The six external sense-bases (bàhiràyatana) are:
(1) form – råpàyatana, (2) sound – saddàyatana, (3) smell – gandhà-
yatana, (4) taste – rasàyatana, (5) contact – poññhabbàyatana, and (6)
mental objects – dhammàyatana.
Taking each of these sense-base one should reflect on them in the fol-
lowing five ways:
(1) knowing what it is, (2) knowing how it has come into being, (3)
knowing how a sense-base not arisen hitherto comes into being, (4)
knowing how a sense-base that has come into being ceases to be, and
(5) knowing how a sense-base which has ceased to be does not come
into being again.
Once this meditation is practiced with regard to oneself, it could be ex-
tended to others as well.
bojjhanga pariggaha: Bojjhanga, or factors of enlightenment, means
the conditions that a person striving for enlightenment should follow.
They are seven in number: (1) sati sambojjhanga, (2) dhamma vicaya
922
sambojjhanga, (3) viriya sambojjhanga, (4) pãti sambojjhanga,
(5) passaddhi sambojjhanga, (6) samàdhi sambojjhanga, (7) upekkhà
sambojjhanga.
These seven conditions beginning with sati are stages that gradually
arise in a person striving for enlightenment and are related to one an-
other. Therefore, it is difficult to describe them separately.
The person who strives for enlightenment acts being mindful of all his
thoughts and activities of the body. Such mindfulness is called sati
here. With such mindfulness he distinguishes between right and wrong
and examines them with wisdom. Such critical examination is called
dhammavicaya. This factor of enlightenment connected with wisdom
develops in a person striving for enlightenment. The effort of such a
person in order to cultivate right (dhamma) having got rid of wrong
(adhamma) is here called viriya. The viriya sambojjhanga develops in
a person, who strives thus. The happiness that arises in one’s mind by
the establishment and the development of right (dhamma) is called pãti
sambojjhanga. The calmness that arises in the mind and the body by
the development of happiness devoid of sense-desires is called passad-
dhi. The passaddhi sambojjhanga develops in a person who follows
this procedure. Concentrating the mind on a good (kusala) object based
on this calmness constitutes the samàdhi sambojjhanga. With the
development of concentration one realizes the futility of sensations and
develops a sense of equanimity (upekkhà) being unaffected by happi-
ness and sorrow. This is called upekkhà sambojjhanga.
In practicing this meditation one should reflect on each of these factors

in the following four ways:
(1) knowing the presence of a factor of enlightenment (bojjhanga) in

oneself when it is present;
(2) knowing the absence of a factor of enlightenment (bojjhanga) when

it is absent;
(3) knowing how a factor of enlightenment could be developed when

it is not present in oneself,
923
(4) knowing how a factor of enlightenment arisen in oneself could be
further developed.
By reflecting in this manner it would be possible to develop the seven-
fold factors which assist one to attain Nibbàna.
sacca pariggaha: This means the realization of facts regarding the four
noble truths, namely: (1) dukkha, (2) samudaya, (3) nirōdha, and (4)
magga.
dukkha: The truth of suffering: according to the Buddha’s Teaching

the entire world, which is in a state of flux, is full of suffering. The
Buddha has shown the path to end that suffering. There are twelve
ways in which this suffering could be explained.
(1) Birth is suffering (jàti);
(2) Old age is suffering (jarà);
(3) Death is suffering (maraõa);
(4) Sorrow is suffering (sōka);
(5) Lamentation is suffering (paridēva);
(6) Physical pain is suffering (dukkha);
(7) Mental pain is suffering (dōmanassa);
(8) Laborious exertion is suffering (upàyàsa);
(9) Association with unpleasant persons and conditions is suffering

(appiyēhisampayōga);
(10)Separation from beloved ones and pleasant conditions is suffering

(piyēhivippayōga);
924
(11)Not getting what one desires is suffering (yampiccam nalabhati
tampi dukkaü);
(12)In short, the five aggregates of attachment are suffering (sam-

khittēna pa¤cupàdànakkhandhà dukkhà).
The conception of suffering may also be viewed from seven aspects,
as: (1) suffering arising from physical pain (dukkha), (2) suffering aris-
ing from change (viparinàmadukkha), (3) suffering arising from the
coming into being and cessation of conditional states (samkhata-
dukkha), (4) suffering arising from physical and mental ailments but
whose cause of arising is concealed (pañicchannadukkha), (5) suffering
arising from various trials and tribulations and whose causes of arising
are evident (appañicchanna dukkha), (6) suffering arising from all the
types other than dukkha-dukkha (pariyàyadukkha), and (7) physical
and mental suffering called dukkha-dukkha (nippariyàya dukkha).
Thus one should reflect on suffering in various ways, considering the
fact that it is a state conditioned by cause and effect. In this way one
should strive to realize the true nature of suffering.
Samudaya: The truth of arising of suffering: by this is meant craving

which is the root cause of all suffering. It is primarily threefold: (1)
kàma (attachment for worldly objects), (2) bhava (attachment for con-
tinuity and becoming), and (3) vibhava (attachment with the idea that
there is no continuity and becoming). This craving is further classified
in relation to the various sense-objects:
(1) råpa taõhà (craving for form), (2) sadda taõhà (craving for sound),
(3) gandha taõhà (craving for smell), (4) rasa taõhà (craving for taste),
(5) poññhabba taõhà (craving for contact), and (6) dhamma taõhà
(craving for mental objects).
Nirōdha: Truth of the cessation of suffering: this means the supreme
state of Nibbàna resulting from the elimination of all defilements. It is
two-fold, namely: (1) attaining Nibbàna and continuing to live
(sōpadisēsa nirvàna), and (2) attaining Nibbàna at death (nirupàdisēsa
Nirvàna).
925
Magga: The noble eight-fold path, which is the only way to attain
Nirvàna, is meant by magga which comprises:
(1) right understanding (sammàdiññhi);
(2) right thought (sammàsankappa);
(3) right speech (sammàvàcà);
(4) right action (sammàkammanta);
(5) right livelihood (sammà àjãva);
(6) right effort (sammàvàyàmà);
(7) right mindfulness (sammàsati);
(8) right concentration (sammà samàdhi).
Each of these factors should be taken separately and reflected on and

one should strive to practice them thoughtfully in everyday life.
One should be mindful of one’s thoughts and strive to get rid of evil
thoughts and foster right thoughts (sammà saõkappa) by practicing
right understanding (Sammàdiññhi). Consequently one should be able to
restrain one’s body, speech and mind and through right concentration
(sammà samàdhi) be able to focus the mind towards the attainment of
Nibbàna.
The most significant feature of this four-fold satipaññhàna meditation
described so far, is the importance attached therein to the concentration
of thoughts without a break from beginning to end. The practice of this
meditation diligently will enable one to tread the path to Nibbàna.
According to the visuddhimagga and other important Buddhist texts it
is imperative for one who practises this meditation to associate with a
learned and noble teacher. This is extremely important because in the
absence of such a teacher a person desirous of practicing this medita-
tion could be misled.
By practicing the various sections of the satipaññhàna meditation as
part of the daily routine, one would also be able to control and adjust
one’s life in a successful manner and thereby lead a household life of
peace and contentment.
926
ahimsàya ratō: Takes delight in non-violence, positively takes delight
in cultivating loving-kindness. A very special characteristic of the
Teaching of the Buddha is the central position given in it to the need to
be kind to all beings. Loving-kindness, mettà, the practice of which en-
sures non-violence, has been extensively dwelt upon by the Buddha.
In his exhortation to Ràhula, the Buddha said: Cultivate, Ràhula, the
meditation on loving-kindness; for by cultivating loving-kindness ill-
will is banished. Cultivate, Ràhula, the meditation on compassion; for
by cultivating compassion harm and cruelty are banished.
From this it is clear that mettà and karunà are diametrically opposed to
ill-will and cruelty respectively. Ill-will or hate, like sense desire (lust),
is also caused by the sense faculties meeting sense objects. When a
man’s eye comes in contact with a visible object, which to his way of
thinking is unpleasant and undesirable, then repugnance arises if he
does not exercise systematic wise attention. It is the same with ear and
sound, nose and smell, tongue and taste, body and contact, mind and
mental objects. Even agreeable things, both animate and inanimate,
which fill man with great pleasure can cause aversion and ill-will. A
person, for instance, may woo another whom he loves and entertain
thoughts of sensual affection, but if the loved one fails to show the
same affection or behaves quite contrary to expectation, conflicts and
resentment arise. If he then fails to exercise systematic attention, if he
is not prudent, he may behave foolishly, and his behaviour may lead to
disaster, even to murder or suicide. Such is the danger of these passions
that they will have to be tamed by mettà.
mettà: is a popular term among Buddhists, yet no English word con-

veys its exact meaning. Friendliness, benevolence, good-will, universal
love, loving-kindness are the favourite renderings. Mettà is the wish
for the welfare and happiness of all beings, making no restrictions
whatsoever. It has the characteristic of a benevolent friend. Its direct
enemy is ill-will (hatred) while the indirect or masked enemy is carnal
love or selfish affectionate desire (pēma, Skt. pēma) which is quite dif-
ferent from mettà. Carnal love when disguised as mettà can do much
harm to oneself and others. One has to be on one’s guard against this
masked enemy. Very often people entertain thoughts of sensual affec-
927
tion, and mistaking it for real mettà think that they are cultivating
mettà, and do not know that they are on the wrong track. If one were
dispassionately to scrutinize such thoughts one would realize that they
are tinged with sensuous attachment. If the feeling of love is the direct
result of attachment and clinging, then it really is not mettà.
Carnal love or pēma is a kind of longing capable of producing much

distress, sorrow and lamentation. This fact is clearly explained by the
Buddha in the discourses, and five verses of chapter sixteen on affec-
tion in the Dhammapada emphasize it thus:
From what is beloved grief arises,

From what is beloved arises fear.
For him who is free from what he loves
There is no grief and so no fear.
From affection, grief arises...

From attachment, grief arises...
From lust grief arises...
From craving grief arises...
As is well known, to love someone means to develop an attachment to

the loved one, and when the latter is equally fond of you a bond is cre-
ated, but when you are separated or when the dear one’s affection to-
wards you wanes, you become miserable and may even behave fool-
ishly. In his formulation of the noble truth of suffering, the Buddha
says: Association with the unloved is suffering, separation from the
loved is suffering, not to get what one wants is suffering... Mettà, how-
ever, is a very pure sublime state of the human, like quicksilver it can-
not attach itself to anything. It is a calm, non-assertive super-solvent
among virtues.
It is difficult to love a person dispassionately, without any kind of

clinging, without any idea of self, me and mine; for in man the notion
of ‘I’ is dominant, and to love without making any distinction between
this and that, without setting barriers between persons, to regard all as
sisters and brothers with a boundless heart, may appear to be almost
928
impossible, but those who try even a little will be rewarded; it is worth
while. Through continuous effort and determination one reaches the
destination by stages.
A practiser of mettà should be on his guard against callous folk who

are egocentric. It often happens that when a person is gentle and sin-
cere others try to exploit his good qualities for their own ends. This
should not be encouraged. If one allows the self-centred to make unfair
use of one’s mettà, kindliness and tolerance, that tends to intensify
rather than allay the evils and sufferings of society.
929
Saüsàra – Journey
21 (6) The Story of the Monk from the Country
of the Vajjis (Verse 302)

this verse with reference to a monk from Vēsàli, a city in the
country of the Vajjis.
On the night of the full moon day of Kattika, the people of
Vēsàli celebrated the festival of the constellations (nakkhatta)
on a grand scale. The whole city was lit up, and there was
much merry-making with singing, dancing, etc. As he looked
towards the city, standing alone in the monastery, the monk felt
lonely and dissatisfied with his lot. Softly, he murmured to
himself, “There can be no one whose lot is worse than mine.”
At that instant, the spirit guarding the woods appeared to him,
and said, “Those beings in niraya envy the lot of the beings in
the dēva world; so also, people envy the lot of those who live
alone in the woods.” Hearing those words, the monk realized
the truth of those words and he regretted that he had thought so
little of the lot of a monk.
Early in the morning the next day, the monk went to the
Buddha and reported the matter to him. In reply, the Buddha
told him about the hardships in the life of all beings.
duppabbajjaü durabhiramaü gharà duràvàsà

dukkhà asamànasamvàsō dukkhō addhagå dukkhànupatitō
tasmà addhagå na ca siyà dukkhànupatitō na ca siyà
930
duppabbajjaü: being a monk is difficult; durabhiramaü:
difficult it is to take delight in that life; gharà: households;
duràvàsà: are difficult to live in; dukkhà: painful; asamà-
nasamvàsō: living with those who have desperate views;
dukkhō: is painful; addhagå: a person who has stepped into
the path of saüsàra; dukkhànupatitō: are pursued by suf-
fering; tasmà: therefore; addhagå: a saüsàra traveller; na
ca siyà: one should not become; dukkhànupatitō: one pur-
sued by suffering; na ca siyà: one should not become
It is hard to become a monk; it is hard to be happy in the prac-

tice of a monk. The hard life of a householder is painful; to live
with those of a different temperament is painful. A traveller in
saüsàra is continually subject to dukkha; therefore, do not be a
traveller in saüsàra; do not be the one to be repeatedly subject
to dukkha.
Commentary
saüsàra: round of rebirth, lit. perpetual wandering. Saüsàra is a name
by which is designated the sea of life, ever restlessly heaving up and
down, the symbol of this continuous process of ever and again being
born, growing old, suffering and dying. More precisely put, saüsàra is
the unbroken chain of the five-fold khanda-combinations, which, con-
stantly changing from moment to moment, follow continuously one
upon the other through inconceivable periods of time. Of this saüsàra,
a single lifetime constitutes only a tiny and fleeting fraction; hence to
be able to comprehend the first noble truth of universal suffering, one
must let one’s gaze rest upon the saüsàra, upon this frightful chain of
rebirths, and not merely upon one single lifetime, which of course, may
sometimes be less painful.
The Buddha said: O’ monks, this cycle of continuity (saüsàra) is with-

out a visible end, and the first beginning of beings wandering and run-
931
ning around, enveloped in ignorance (avijjà) and bound down by the
fetters of thirst (desire, taõhà) is not to be perceived….
And further, referring to ignorance which is the main cause of the con-
tinuity of life the Buddha said: The first beginning of ignorance (avijjà)
is not to be perceived in such a way as to postulate that there was no ig-
norance beyond a certain point.
Thus, it is not possible to say that there was no life beyond a certain
definite point.
932
He Is Honoured Everywhere
21 (7) The Story of Citta the Householder
(Verse 303)

this verse with reference to Citta, a householder of the town of
Macchikàsanda.
Citta, after hearing the Dhamma expounded by the Venerable

Sàriputta, attained anàgàmi magga and phala. One day, Citta
loaded five hundred carts with food and other offerings for the
Buddha and his disciples, and left for Sàvatthi, accompanied
by three thousand followers. They travelled at the rate of one
yōjana (league) a day and reached Sàvatthi at the end of a
month. Then Citta went ahead with five hundred of his com-
panions to the Jētavana Monastery. While he was paying obei-
sance to the Buddha, masses of flowers dropped miraculously
from above like showers of rain. Citta stayed at the monastery
for one whole month, offering alms-food to the Buddha and the
monks and also feeding his own party of three thousand. All
this time, the dēvas were replenishing his stock of food and
other offerings.
On the eve of his return journey, Citta put all the things he had
brought with him in the rooms of the monastery as offerings to
the Buddha. The dēvas then filled up the empty carts with vari-
ous items of priceless things. The Venerable ânanda, seeing
how Citta’s riches were being replenished, asked the Buddha,
“Venerable Sir! Is it only when Citta approached you that he is
blessed with all these riches? Is he similarly blessed when he
goes somewhere else?” To him the Buddha replied, “ânanda,
this disciple is fully endowed with faith and generosity; he is
also virtuous and his reputation spreads far and wide. Such a
one is sure to be revered and showered with riches wherever he
goes.”

saddhō sãlēna sampannō yasōbhōga samappitō
yaü yaü padēsaü bhajati tattha tattha ēva påjitō
saddhō: one who is devoted; sãlēna: with discipline; sam-

pannō: adorned; yasōbhōga samappitō: endowed with
glory and riches; yaü yaü padēsaü: whatever place;
bhajati: he frequents; tattha tattha ēva: in all those places;
påjitō: he is adored
He who is full of faith and virtue, who also possesses fame and
fortune, is held in reverence wherever he goes.
Commentary
saddhà: faith, confidence. A Buddhist is said to have faith if he be-
lieves in the Buddha’s Enlightenment or in the three jewels (tiratana),
by taking his refuge in them (ti-sarana). His faith, however, should be
reasoned and rooted in understanding (àkàravati saddhà dassana-
målikà); and he is asked to investigate and test the object of his faith. A
Buddhist’s faith is not in conflict with the spirit of inquiry, and doubt
about doubtable things is admitted and inquiry into them is encour-
aged. The faculty of faith (saddhindriya) should be balanced with that
of wisdom (pa¤¤indriya, indriya-samatta). It is said: A monk who has
understanding, establishes his faith in accordance with that understand-
ing. Through wisdom and understanding, faith becomes an inner cer-
tainty and firm conviction based on one’s own experience.
Faith is called the seed of all wholesome states because, according to

commentarial explanations, it inspires the mind with confidence (ōkap-
934
pana, pasàda) and determination (adhimokkha), for launching out (pa-
kkhandhana); to cross the flood of saüsàra.
Unshakable faith is attained on reaching the first stage of holiness,

stream-entry (sōtàpatti, ariyapuggala), when the fetter of skeptical
doubt (vicikicchà) in the three jewels is one of the characteristic quali-
ties of the stream-winner (sōtàpannassa aïgàni).
Faith is a mental concomitant, present in all karmically wholesome,

and its corresponding neutral consciousness. It is one of the four
streams of merit (pu¤¤adhàrō), one of the five spiritual faculties (in-
driya). Spiritual powers (bala), elements of exertion (padhàniyanga)
and one of the seven treasures (dhana).
935
The Virtuous Are Seen
21 (8) The Story of Cålasubhaddà (Verse 304)
this verse with reference to Cålasubhaddà, the daughter of
Anàthapiõóika.
Anàthapiõóika and Ugga, the rich man from Ugga, studied un-
der the same teacher when they were both young. Ugga had a
son while Anàthapiõóika had a daughter. When their children
came of age, Ugga asked for the consent of Anàthapiõóika to
the marriage of their two children. So the marriage took place,
and Cålasubhaddà, the daughter of Anàthapiõóika, had to stay
in the house of her parents-in-law. Ugga and his family were
followers of non-Buddhist ascetics. Sometimes, they would in-
vite those non-Buddhist ascetics to their house. On such occa-
sions, her parents-in-law would ask Cålasubhaddà to pay re-
spect to those naked ascetics, but she always refused to
comply. Instead, she told her mother-in-law about the Buddha
and his unique qualities.
The mother-in-law of Cålasubhaddà was very anxious to see
the Buddha when she was told about him by her daughter-in-
law. She even agreed to let Cålasubhaddà invite the Buddha
for alms-food to their house. So, Cålasubhaddà prepared food
and collected other offerings for the Buddha and his disciples.
She then went up to the upper part of the house and looking to-
wards the Jētavana Monastery, she made offerings of flowers
and incense and contemplated the unique qualities and virtues
of the Buddha. She then spoke out her wish, ‘Venerable! May
it please you to come, with your disciples, to our house tomor-
row. I, your devoted lay-disciple, most respectfully invite you.
May this invitation of mine be made known to you by this sym-
936
bol and gesture.” Then she took eight fistfuls of jasmin and
threw them up into the sky. The flowers floated through the air
all the way to the Jētavana Monastery and lay hanging from the
ceiling of the congregation hall where the Buddha was ex-
pounding the Dhamma.
At the end of the discourse, Anàthapiõóika, the father of Cåla-
subhaddà, approached the Buddha to invite him to have alms-
food in his house the following day. But the Buddha replied that
he had already accepted Cålasubhaddà’s invitation for the next
day. Anàthapiõóika was puzzled at the reply of the Buddha and
said, “But Venerable! Cålasubhaddà does not live here in Sàvat-
thi; she lives in Ugga at a distance of one hundred and twenty
yōjanas from here.” To him, the Buddha said, “True, house-
holder, but the good are clearly visible as if they are in one’s
very presence even though they may be living at a distance.”
The next day, the Buddha came to the house of Ugga, the fa-
ther-in-law of Cålasubhaddà. The Buddha was accompanied
by a multitude of monks on this trip; they all came through the
air in decorated floats created by the order of Sakka, king of
the dēvas. Seeing the Buddha in his splendour and glory, the
parents-in-law of Cålasubhaddà were very much impressed
and they paid homage to the Buddha. Then, for the next seven
days, Ugga and his family gave alms-food and made other of-
ferings to the Buddha and his disciples.

santō dårē himavantō pabbatō va pakàsenti ettha asantō
ratti khittà sarà yathà na dissanti
santō: the subdued ones; dårē: even if at a distance; hima-

vantō pabbatō iva: like a snowy mountain peak; pakàsenti:
937
become vividly visible; ettha: in this world; asantō: the
undisciplined persons; ratti khittà: shot in the dark; sarà
yathà: like arrows; na dissanti: cannot be seen
Like the Himàlayas, the good are visible even from afar; like
arrows shot in the night, the wicked are not even seen though
they may be near.
Commentary
santō; asantō: the tranquil one and the undisciplined one. According to
this, good saintly people are visible from afar like the Himàlayas. The
wicked are unseen – like arrows shot in the dark.
938
Discipline Yourself In Solitude
21 (9) The Story of the Monk Who Stayed Alone (Verse 305)

this verse with reference to a monk who stayed by himself. Be-
cause he usually stayed alone, he was known as Venerable
Ekavihàri.
Venerable Ekavihàri did not associate much with other monks,

but usually stayed by himself. All alone, he would sleep or lie
down, or stand, or walk. Other monks thought ill of Ekavihàri
and told the Buddha about him. But the Buddha did not blame
him. Instead, he said, “Yes, indeed, my ‘son’ has done well;
for, a monk should stay in solitude and seclusion.”
ēkō attànaü damayaü ēkàsanaü ēkaseyyaü

atanditō ēkō caram vanantē ramitō siyà
ēkō: he, all alone; attànaü damayaü: disciplines him-

self; ēkàsanaü: sits all alone; ēkaseyyaü: sleeps alone;
atanditō: without feeling lethargic; ēkō: all alone; caram:
goes about; vanantē: the deep forest; ramitō: takes
delight in
He who sits alone, lies down alone, walks alone, in diligent

practice, and alone tames himself alone should find delight in
living in the forest.
939
Commentary
vanantē ramitō: takes delight in the forest. This stanza was spoken by
the Buddha to extol the virtues of a monk who took delight in forest-
dwelling. The special qualities of the forest for a monk in meditation
are given this way.
According to the explanation given in the vinaya, a forest embraces all

that which lies outside a village and its precincts. The Abhidhamma
states that the forest commences when one passes the village-outpost.
But, in regard to ascetic practices, as we learn from the Suttanta expla-
nation, a forest-dwelling is said to be at least five hundred bow-lengths
distant from the village boundary.
The following are the advantages of living in the forest: a monk who
lives in a forest can easily acquire concentration not yet acquired, or
develop that which has already been attained. Moreover, his teacher
is pleased with him, just as the Buddha said: I am pleased with the
forest-life of the monk, Nàgita. The mind of him who lives in a for-
est-dwelling is not distracted by undesirable objects. As he is sus-
tained by the necessary qualification of moral purity he is not over-
come, when living in the forest, by the terrors which are experienced
by those who are impure in word, deed and thought; this is stated in
the Bhayabhērava Sutta: Putting away all craving for life, he enjoys
the blissful happiness of calm and solitude. In the words of the
visuddhi-magga:
Secluded, detached, delighting in solitude,

The monk by his forest-life endears himself unto the Buddha.
Living alone in the forest he obtains that bliss,
Which even the gods with Indra do not taste.
Wearing but paüsukåla as his armour to the forest
battlefield armed with other ascetic vows,
He, before long, shall conquer Màra and his army.
So the wise should delight in the forest-life.
940
Chapter 22
Niraya Vagga
Hell
Liars Suffer Tortures Of Hell
22 (1) The Story of Sundarã the Wandering Female Ascetic
(Verse 306)

this verse with reference to Sundarã, a wandering female ascetic.
As the number of people who revered the Buddha increased, the

non-Buddhist ascetics found that the number of their followers
was dwindling. Therefore, they became very jealous of the
Buddha; they were also afraid that things would get worse if
they did not do something to damage the reputation of the
Buddha. So, they sent for Sundarã and said to her, “Sundarã, you
are a very beautiful and clever young lady. We want you to put
Samana Gōtama to shame, by making it appear to others that
you are having sexual dealings with him. By so doing, his image
will be impaired, his following will decrease and many would
come to us. Make the best use of your looks and be crafty.
Sundarã understood what was expected of her. Thus, late in the

evening, she went in the direction of the Jētavana Monastery.
When she was asked where she was going, she answered, “I
am going to visit Samana Gōtama; I live with him in the per-
fumed chamber of the Jētavana Monastery.” After saying this,
she proceeded to the place of the non-Buddhist ascetics. Early
in the morning the next day, she returned home. If anyone
asked her from where she had come she would reply, “I have
come from the perfumed chamber after staying the night with
Samana Gōtama.” She carried on like this for two more days.
At the end of three days, those ascetics hired some drunkards
to kill Sundarã and put her body in a rubbish heap near the Jēta-
vana Monastery.
942
The next day, the ascetics spread the news about the dis-
appearance of Paribbajikà Sundarã. They went to the king to re-
port the matter and their suspicion. The king gave them per-
mission to search where they wished. Finding the body near
the Jētavana Monastery, they carried it to the palace. Then they
said to the king, “O king, the followers of Gōtama have killed
this Paribbàjikà and have thrown away her body in the rubbish
heap near the Jētavana Monastery to cover up the misdeed of
their teacher.” To them the king replied, “In that case, you may
go round the town and proclaim the fact.” So they went round
the town carrying the dead body of Sundarã, shouting, “Look
what the followers of Gōtama have done! See how they have
tried to cover up the misdeed of Gōtama!” The procession then
returned to the palace. The monks living in the Jētavana Mon-
astery told the Buddha what those ascetics were doing to dam-
age his reputation and impair his image. But the Buddha only
said, “My sons, you just tell them this,” and then spoke in verse
as follows:
abhåtavàdã nirayaü upēti pi ca yō katvà na

karōmi iti ca àha nihãnakammà tē ubhō
manujà àpi pecca parattha samà bhavanti
abhåtavàdã: he who utters lies; api yō katvà: and he having

committed sins; na karōmãti: will say I did not commit;
àha: if he says this; nirayaü upēti: (he) will go to hell;
nihãnakammà: of depraved acts; tē ubhō àpi manujà: both
these types of person; pecca: having departed this world;
parattha: in the next world; samà bhavanti: become similar
943
One who tells lies about others goes to hell (niraya); one who
has done evil and says “I did not do it”, also goes to hell. Both
of them being evil-doers, suffer alike (in hell) in their next
existence.
The king next ordered his men to further investigate the murder
of Sundarã. On investigation, they found out that Sundarã had
died at the hands of some drunkards. So they were brought to
the king. When questioned, the drunkards disclosed that they
were hired by the ascetics to kill Sundarã and put her body near
the Jētavana Monastery. The king then sent for the non-Bud-
dhist ascetics, and they finally confessed their role in the mur-
der of Sundarã. The king then ordered them to go round the
town and confess their guilt to the people. So they went round
the town saying, “We are the ones who killed Sundarã. We
have falsely accused the disciples of Gōtama just to bring dis-
grace on Gōtama. The disciples of Gōtama are innocent, only
we are guilty of the crime.” As a result of this episode, the
power, the glory and the fortune of the Buddha were very
much enhanced.
944
Bad Men Get Born In Bad States
22 (2) The Story of Those Who Suffered for Their Evil Deeds
(Verse 307)

this verse with reference to some pētas (ghosts).
Once, the Venerable Mahà Moggallàna was coming down the
Gijjhakåña hill with Venerable Lakkhana when he saw some
ghosts. When they were back at the Monastery, Venerable
Mahà Moggallàna told Venerable Lakkhana, in the presence of
the Buddha, that he had seen a ghost who was just a skeleton.
Then he added that he had also seen five monks with their bod-
ies burning in flames. On hearing the statement about those
monks, the Buddha said, “During the time of Kassapa Buddha,
those monks had done much evil. For those evil deeds they had
suffered in hell and now they are serving out the remaining
term of suffering as ghosts.”

kàsàvakaõthà pàpadhammà asa¤¤atà bahavō tē
pàpà pàpēhi kammēhi nirayaü upapajjarē
kàsàvakaõthà: with a saffron robe round their necks; pàpà
dhammà: sinful men; asa¤¤atà: unrestrained people;
bahavō: are many; tē pàpà: these sinners; pàpēhi kammēhi:
due to their sinful acts; nirayaü: in hell; upapajjarē: are
born
Many men wearing the yellow robe up to their necks who have
an evil disposition and are unrestrained in thought, word and
deed are reborn in hell on account of their evil deeds.
945
Commentary
In this story, Venerable Mahà Moggallàna is referred to as having a
companion by the name of Venerable Lakkhana. This friend and com-
panion of Ven. Mahà Moggallàna cultivated merit during the dispensa-
tion of Padumuttara Buddha. Since that time he had heaped up much
merit and finally he was born a bràhmin by the name of Lakkhana. His
circle was Uruwēla Kàsyapa and his two brothers Gayà and Nadã. With
their conversion, he, too, later became an arahat. He was a friend and
companion to Mahà Moggallàna. In the course of their travels, they
came across a non-human spirit on the top of Vulture’s Peak (Gijjakåta)
who was in one of the four states of woe, viz., prētha (ghost realm).
The others are hell, animal and demon states. He had the shape of a
crow and was emitting flames. On being questioned about the reason
for his suffering he said that once upon a time he was born as a bird in
the family of the robin. During the dispensation of Kassapa Buddha,
while people were offering alms to monks, this bird suddenly flew in
that direction and snatched three mouthfuls of rice and flew away. It
was the result of that action.
On another occasion, on the same spot, while the same pair was going,
Mahà Moggallàna only saw a serpent with its immense length envel-
oped in flames, with a human face and a mouth like that of a pig. Ven-
erable Mahà Moggallàna smiled but put off giving the reason of the
smile till they met the Buddha. Venerable Lakkhana waited for the op-
portunity and then asked. The Venerable Moggallàna explained that
while sympathising with suffering of that being, yet it was with a sigh
of relief that he smiled, because for him such states of suffering were
no longer possible. The Buddha concurred, and said that He, too, after
Enlightenment at Gayà, saw the same serpent but did not wish to say
anything as there would be skeptics. What a Buddha discloses, it would
be a lapse for anyone not to believe. Besides, a Buddha’s utterance is
well-timed. This applies to scientific developments about which the
Buddha was silent. It does not, therefore, necessarily follow that the
Buddha did not know them. Besides, they form no part of His mission.
Here is testimony corroborated by the Buddha Himself. Lakkhana was
one of the eight great arahats of the Sangha.
946
Food Fit For Sinners
22 (3) The Monks Who Lived on the Bank of the Vaggumudà River
(Verse 308)
While residing at the Mahàvana forest near Vēsàli, the Buddha

spoke this verse with reference to the monks who spent the
rainy season on the bank of the Vaggumudà River.
At that time, there was a famine in the country of the Vajjis.

So, to enable them to have enough food, those monks made it
appear to the people that they had attained magga and phala al-
though they had not done so. The people from the village, be-
lieving them and respecting them, offered much food to them
leaving very little for themselves.
At the end of the rainy season (vassa), as was customary,

monks from all parts of the country came to pay homage to the
Buddha. The monks from the bank of the Vaggumudà River
also came. They looked hale and hearty while the other monks
looked pale and worn out. The Buddha talked to all the monks
and enquired how they fared during the vassa. To the monks
from Vaggumudà River the Buddha specifically asked whether
they had any difficulty in getting alms-food on account of the
famine. They answered that they had no difficulty at all in get-
ting alms-food.
The Buddha knew how those monks had managed to get

enough alms-food. But he wanted to teach them on this point,
so he asked, “How did you manage so well in getting alms-
food throughout the rainy season?” Then the monks told him
how they discussed among themselves and decided that they
should address one another in such a way that the villagers
947
would think that they had really attained jhàna, magga and
phala. Then the Buddha asked them whether they had really at-
tained jhàna, magga and phala. When they answered in the
negative, the Buddha reprimanded them and recited this stanza.

asa¤¤atō dussãlō cē ya¤ raññhapiõóaü bhu¤jeyya,
tatthō aggisikhåpamō, ayōguëō bhuttō seyyō
asa¤¤atō: undisciplined; dussãlō: lacking in virtue; cē: if;

ya¤: for some reason; raññhapiõóaü: food given by the
people; bhu¤jeyya: were to eat; tatthō: heated; aggisikhå-
pamō: flame like; ayōguëō: iron ball; bhuttō: eating; seyyō:
is better
It is better for one to eat a red-hot lump of iron burning like a

flame than to eat alms-food offered by the people, if one is
without morality (sãla) and unrestrained in thought, word and
deed.
Commentary
vassa: This verse was spoken by the Buddha with reference to a group
of monks who spent the vassa (the rainy season) on the bank of the
Vaggumudà River.
In ancient times, as today, three regular seasons prevailed in India,

namely, vassàna (rainy) hēmanta (winter) and gimhàna (hot). The
vassàna or rainy season starts in Asàtha and extends up to Assayuga, that
is approximately from the middle of July to the middle of November.
During the vassàna period, due to torrential rains, rivers and streams
usually get flooded, roads get inundated, communications get inter-
rupted and people as a rule are confined to their homes and villages
948
and live on what provisions they have collected during the previous
seasons. During this time the ascetics find it difficult to engage in their
preaching tours, wandering from place to place. An infinite variety of
vegetable and animal life also appears to such an extent that people
could not move about without unconsciously destroying them. Accord-
ingly, all ascetics including the disciples of the Buddha, used to sus-
pend their itinerant activities and live in retirement in solitary places.
As a rule the Buddha and His disciples were invited to spend their
rainy seasons either in a monastery or in a secluded park. Sometimes,
however, they used to retire to forests. During these rainy seasons peo-
ple flocked to the Buddha to hear the Dhamma and thus availed them-
selves of His presence in their vicinity to their best advantage.
949
The Man Who Covets Another’s Wife
Shun Adultery
22 (4) The Story of Kh ema the Guild Leader
(Verse 309 & 310)

these verses with reference to Khēma, the son of a rich man.
Khēma was also the nephew of the renowned Anàthapiõóika.
Khēma, in addition to being rich, was also very good looking

and women were very much attracted to him. They could
hardly resist him and naturally fell prey to him. Khēma com-
mitted adultery without compunction. The king’s men caught
him three times for sexual misconduct and brought him to the
presence of the king. But King Pasēnadi of Kōsala did not take
action because Khēma was the nephew of Anàthapiõóika. So
Anàthapiõóika himself took his nephew to the Buddha. The
Buddha talked to Khēma about the depravity of sexual miscon-
duct and the seriousness of the consequences.
paradàråpasēvã pamattō narō apu¤¤alàbhaü na nikàma-

seyyaü tatiyaü nindaü catutthaü nirayaü cattàri ñhànàni
àpajjati
paradàråpasēvã: a man who goes to another person’s wife;

pamattō: thoughtless; narō: human being; apu¤¤alàbhaü:
acquisition of sin; na nikàmaseyyaü: not getting comforta-
ble, enough sleep; tatiyaü: thirdly; nindaü: shame; catut-
thaü: fourthly; nirayaü: being born in hell; cattàri
ñhànàni: to these four forms; àpajjati: will go
950
A thoughtless person who goes to another man’s wife will suf-
fer four evil results. Firstly, he will acquire demerit – what is
not meritorious. Secondly, he will not get enough comfortable
sleep. Thirdly, he will be disgraced. Fourthly, he will be born
in hell.
Commentary
This was spoken by the Buddha while he was in residence at Jētavana

Monastery with reference to Khēma, a treasurer’s son, nephew of
Anàthapiõóika.
What was his former deed? It is said that in the dispensation of the
Buddha Kassapa he was a champion wrestler, and that one day he
planted two colored banners on the golden shrine of the Buddha, and
made the following earnest wish, ‘May all the women who look upon
me, except my kinswomen and blood-relatives, fall in love with me.’
This was his former deed. By reason of this, in the various places
where he was reborn, other men’s wives who saw him were unable to
control themselves.
Khēma is said to have been an exceedingly handsome youth. All the

women who saw him became so overpowered with desire that they
were unable to control themselves. Khēma was given to running after
other men’s wives. One night the king’s men took him prisoner and
brought him before the king. Thought the king, “I feel shame for the
great treasurer.” So without saying a word to him, he let him go. But
for all that Khēma did not abandon his evil practices. A second time
and a third time the king’s men took him prisoner and brought him be-
fore the king, and each time the king just let him go. When the great
treasurer heard what had happened, he went to the Buddha with his
nephew, made him tell his story, and said to the Buddha, “Venerable,
preach the Law to this youth.” Thereupon the Buddha showed him the
wrong involved in running after other men’s wives by reciting the
above stanzas.
951
apu¤¤alàbhō ca pàpikà gatã ca bhãtassa bhãtàya ratã ca

thōkikà ràjà ca garukaü daõóaü paõēti tasmà narō
paradàraü na sēvē
apu¤¤alàbhō ca: acquiring sin; pàpikà ca gatã: lowly state

deserved by sinners (will be his lot); bhãtassa: a frightened
man’s; bhãtàya: and a frightened woman’s; ratã: embrace;
thōkikà: is very slight; ràjà ca: the king too; garukaü
daõóaü: severe punishment; paõēti: will impose; tasmà:
because of this; narō: men; paradàraü: other’s wife; na
sēvē: should not associate
Merit will be acquired. The lowly state of hell, deserved by a

sinner will be his lot. Since both the man and the woman are
frightened, their embrace will generate very little pleasure. The
king’s law will impose severe punishment. Because of all
these, a man will not covet another’s wife.
Commentary
These verses spring from a misdeed of an eminent person who was a

nephew of Anàthapiõóika. This is an instance of the nature of service
the Buddha had to render to help and guide the people both in worldly
and spiritual matters.
The Buddha was the embodiment of all the virtues that he preached.
During his successful and eventful ministry of 45 years, he translated
all his words into action. At no time did he ever express any human
frailty or any base passion. The Buddha’s moral code is the most per-
fect which the world has ever known.
952
For more than 25 centuries, millions of people have found inspiration
and solace in his teaching. His greatness is like a sun that blots out the
glory of lesser lights. His teaching still beckons the weary pilgrim to
the security and peace of Nibbàna. No other person has sacrificed so
much for the sake of suffering humanity.
The Buddha was the first religious leader in human history to ad-
monish and to appeal to people not to harm any living creature, not to
offer animal sacrifices.
To Buddha, religion was not a bargain but a way to enlightenment. He

did not want followers with blind faith; he wanted followers who could
think wisely.
All of us were relieved and comforted by the coming of the Buddha.

The entire human race has been blessed with his presence.
There was never an occasion when the Buddha expressed any un-
friendliness towards a single person. Not even to his opponents and
worst enemies did the Buddha express any unfriendliness. There were a
few prejudiced minds who turned against the Buddha and tried to kill
him; yet the Buddha never treated them as enemies. The Buddha once
said, “As an elephant in the battle-field endures the arrows that are shot
into him so will I endure the abuse and unfriendly expression of others.”
In the annals of history, no man is recorded as having so consecrated

himself to the welfare of all living beings as has the Buddha. From the
hour of his enlightenment to the end of his life, he strove tirelessly to
elevate mankind. He slept only two hours a day. Though twenty-five
centuries have gone since the passing away of this great teacher, his
message of love and wisdom still exists in its great purity. This mes-
sage is still decisively influencing the destinies of humanity. He was
the most compassionate one who illuminated this world with loving-
kindness.
After attaining Nibbàna, the Buddha left a deathless message that is

still living with us in the world today. Today we are confronted by the
953
terrible threat to world peace. At no time in the history of the world is
his message more needed than it is now.
The Buddha was born to dispel the darkness of ignorance and to show
the world how to get rid of suffering and disease, decay and death and
all the worries and miseries of living beings.
According to some beliefs, a certain god will appear in this world from
time to time to destroy the wicked people and to protect the good ones.
Buddha did not appear in this world to destroy the wicked people but
to show them the correct path.
In the history of the world until the Buddha’s time, have we ever heard
of any religious teacher who was so filled with such all-absorbing sym-
pathy and love for suffering humanity like the Buddha? A few centu-
ries after the Buddha, we heard of some wise men in Greece: Socrates,
Plato and Aristotle. But these men were only dry thinkers and seekers
after truth; they lacked any inspiring love for the suffering multitude.
The Buddha’s way of saving mankind is to teach them how to find sal-
vation. He was not interested in alleviating a few chance cases of phys-
ical or mental distress. He was more concerned with revealing a path
that all people could follow.
954
Wrong Monastic Life Leads To Bad States
Three Things That Will Not Yield Good Results
Do Merit With Commitment
22 (5) The Story of the Obstinate Monk
(Verses 311 – 313)

these verses with reference to an obstinate monk.
Once, there was a monk who was feeling remorse for having
unwittingly cut some grass. He confided this to another monk.
The latter was reckless and stubborn by nature, and he did not
think much about committing small misdeeds. So, he replied to
the first monk, “Cutting grass is a very minor offence; if you
just confide and confess to another monk you are automatically
exonerated. There is nothing to worry about.” So saying, he
proceeded to uproot some grass with both hands to show that
he thought very little of such trivial offenses. When the
Buddha was told about this, he reprimanded the reckless, stub-
born monk.
yathà kusō duggahitō hattham ēva ànukantati dupparà-

maññhaü sàma¤¤aü nirayàyå pakaóóhati
yathà: just as; kusō: a blade of kusa grass; duggahitō: held

in the wrong way; hattham ēva: the hand itself will; ànu-
kantati: get cut; dupparàmaññhaü: wrongly practised;
sàma¤¤aü: monastic life; nirayàyå: to hell; pakaóóhati:
will drag down
955
The blade of the kusa grass, if held wrongly, will cut one’s
hand. In the same way, if one were to handle monastic life in
the wrong way – against the grain – it will pull the person
down into hell.

sithilaü yaü ki¤ci kammaü saïkiliññha¤ yaü vataü ca
saïkassaraü brahmacariyaü taü mahapphalaü na hōti
sithilaü: casually; yaü ki¤ci kammaü: some act of merit;

saïkiliññha¤: blemished; vataü ca: some practice; saïkas-
saraü ca: dubious; brahma-cariyaü: higher life; taü: all
this; mahapphalaü na hōti: will not yield high results
Some act of merit may get committed casually. The practice of

a religious rite may be tainted. Higher life may get led dubi-
ously. All these will not yield high results.
cē kayirà ētaü kayiràtha daëham parakkamē

hi sithilō paribbàjō bhiyyō ràjaü àkiratē
cē: if; kayirà: some act of merit is being performed; kayirà

ētaü: do that act; daëham parakkamē: with concern and
commitment; hi: if for some reason; sithilō: casual; parib-
bàjō: asceticism; bhiyyō: will profusely; ràjaü àkiratē:
will sprinkle
If you have to do an act of merit, do it with a sense of com-

mitment and concern. But if the practice of monastic life is cas-
ual, instead of reducing the dust, much dust will be smeared.
956
Commentary
These verses are an observation of the nature of right and wrong ac-
tion. The Buddhist theory of action is embodied primarily in the
Buddha’s teachings on kamma.
Kamma is an impersonal, natural law that operates in accordance with

our actions. It is a law in itself and does not have any lawgiver. Kamma
operates in its own field without the intervention of an external, inde-
pendent, ruling agent.
Kamma can be explained in many different ‘languages.’
Kamma can be put in the simple language of the child: Do good and
good will come to you, now and in the future. Do bad and bad will
come to you, now and in the future.
In the language of the harvest, kamma can be explained in this way: If

you sow good seeds, you will reap a good harvest. If you sow bad
seeds, you will reap a bad harvest.
In the language of science, kamma is called the law of cause and effect.
Another name for this is the law of moral causation. Moral causation
works in the moral realm just as the law of action and reaction works in
the physical realm.
In the Dhammapada, kamma is explained in this manner: The mind is

the chief (forerunner) of all good states. If you speak or act with a good
mind, then happiness follows you just as the wheel follows the hoof of
the ox.
Kamma is simply action. Within animate organisms there is a power or

force which is given different names such as instinctive tendencies,
consciousness, etc. This innate propensity forces every conscious be-
ing to move. He moves mentally or physically, His motion is action.
The repetition of actions is habit and habit becomes his character. In
Buddhism, this process is called kamma.
957
In its ultimate sense, kamma means both good and bad, mental action
or volition. “Kamma is volition,” says the Buddha. Thus kamma is not
an entity but a process, action, energy, force. Some interpret this force
as ‘action-influence’. It is our own doings reacting on ourselves The
pain and happiness man experiences are the results of his own deeds,
words, and thoughts reacting on themselves. Our deeds, words and
thoughts produce our prosperity and failure, our happiness and misery.
Kamma is an impersonal, natural law that operates strictly in accord-

ance with our actions. It is a law in itself and does not have any law-
giver. Kamma operates in its own field without the intervention of an
external, independent ruling agency. Since there is no hidden agent di-
recting or administrating rewards and punishments, Buddhists do not
rely on prayer to influence any supernatural forces. According to the
Buddha, kamma is neither predestination nor some sort of determinism
imposed on us by some mysterious unknown powers or forces to which
we must helplessly submit ourselves.
Buddhists believe that man reaps what he has sown; we are the result
of what we were, and we will be the result of what we are. In other
words, man is not absolutely what he was and he will not absolutely be
what he is. This simply means that kamma is not complete determin-
ism: The Buddha pointed out that if everything is determined, then
there could be no free will and moral or spiritual life could not be pos-
sible. We would merely be the slaves of our past. On the other hand, if
everything is undetermined, then there can be no cultivation of moral
and spiritual growth. Therefore the Buddha accepted neither strict de-
terminism nor strict indeterminism.
These misinterpretations or irrational views on kamma are stated in the

Anguttara Nikàya which suggests that the wise will investigate and
abandon the following: (1) there are some who believe that everything
is a result of acts in previous lives; (2) there are others who believe that
all is the result of creation by a Supreme Ruler; (3) there are others
again who believe that everything arises without reason or cause. Then
if a person becomes a murderer, a thief, an adulterer, etc., if his actions
are due to past actions, or made by the creation of a supreme ruler, or if
958
they happen by mere chance, then this person would not be responsible
for his evil action.
Yet another misconception of kamma is that it operates only for certain

people or for people in certain faiths. But the fate of a man in his next
life does not in the least depend on what brand of religion he chooses.
Whatever be his religion man’s fate depends entirely on his deeds by
body, speech and thoughts. It does not matter what religious label he
gives himself, he is sure to be in a happy world in his next life so long
as he does good deeds and lives a cultured life without harming others.
He is sure to be born to lead a wretched life if he commits evil and har-
bours wicked thoughts in his mind. Therefore, Buddhists do not preach
that they are the only blessed people who can go to heaven after their
death. Whatever his faith, man alone determines his own position both
in this life and in the next. The teaching of kamma does not indicate a
postmortem justice. The Buddha, who had no ulterior, selfish motive,
did not teach this law of kamma to protect the rich and to comfort the
poor by promising illusory happiness in an after life.
Buddhists believe that kamma explains the inequalities that exist

among mankind. These inequalities are due not only to hereditary fac-
tors, environment, and nature, but also to kamma or the results of our
own actions.
Since kamma is an invisible force, we cannot see it working with our

physical eyes. To understand how kamma works, we can compare it to
seeds: The results of kamma are stored in the subconscious mind in the
same way as the leaves, flowers, fruits and trunk of a tree are stored in
its seed. Under favourable conditions, the fruits of kamma will be pro-
duced just as with moisture and light, the leaves and trunk of a tree will
sprout from its tiny seed.
The working of kamma can also be compared to a bank account: A per-

son who is virtuous, charitable and benevolent in his present life is like
a person who is adding to his good kamma. But he must replace what
he takes or else one day his account will be exhausted and he will be
bankrupt. Then whom will he be able to blame for his miserable state?
959
He can blame neither others nor fate. He alone is responsible. Thus a
good Buddhist cannot be an escapist. He has to face life as it is and not
run away from it. The kammic force cannot be controlled by inactivity.
Vigorous activity for good is indispensable for ones own happiness.
Escapism is the resort of the weak; but an escapist cannot escape the
effects of the kammic law.
To understand the law of kamma is to realise that we ourselves are re-

sponsible for our own happiness and our own misery. We are the archi-
tects of our kamma. Buddhists believe that man has every possibility to
mould his own kamma and thereby influence the direction of his life.
Man is not a complete prisoner of his own actions; he is not a slave of
his kamma. Nor is man a mere machine that automatically releases in-
stinctual forces that enslave him. Nor is man a mere product of nature.
Man has within himself the strength and the ability to control his
kamma. He is mightier than his kamma and so the law of kamma can
be made to serve man. Man does not have to give up his hope, effort,
and intelligence in order to surrender himself to his kammic force. To
offset the reaction of the bad kamma that he has done previously, a
man has to do meritorious deeds and to purify his mind rather than by
praying, worshipping, or performing religious rites.
Man must use the material with which he is endowed to promote his
ideal. The cards in the game of life are given to us. We do not select
them. They are traced to our past kamma; but we can call as we please,
lead what suit we will and, as we play, we can gain and lose.
The radical transformations in the characters of Angulimàla and Asōka

illustrate man’s potential to gain control over himself.
Angulimàla was a highway robber who caused the deaths of many

men. Can we judge him by his external actions? For within his life-
time, he became an arahat and thus erased all his past misdeeds.
Asōka, the Indian emperor, killed thousands and thousands to fight his
war and to expand his empire. Yet after winning the battle, he com-
pletely reformed himself and changed his career to such an extent that
960
today, ‘Amidst the tens of thousands of names of monarchs that crowd
the columns of history, their majesties and royal highnesses and the
like, the name of Asōka shines and shines almost alone, as a star.’
Although Buddhists believe that man can eventually control his kam-
mic force, they do not believe that everything is due to kamma. They
do not ignore the role played by other forces of nature. According to
Buddhism, there are five orders or processes or natural laws (niyamas)
which operate in the physical and mental worlds: (1) the physical laws
(utu niyàma) relating to seasonal changes etc., (2) the biological laws
(bãja niyàma) related to order of germs and seeds, (3) the kammic law
(kamma niyàma) relating to moral causation or the order of act and re-
sult, (4) spiritual phenomena (Dhamma niyàma) relating to electric
forces, movement of tides, etc., and (5) psychological laws (citta ni-
yàma) which govern the processes of consciousness.
Kamma is considered only as one of the five natural laws that account
for the diversity in this world.
Kamma is often influenced by external circumstances: Beneficent and

maleficent forces act to counter and to support this self-operating law.
These other forces that either aid or hinder kamma are: Birth, time or
conditions, beauty, and effort.
A favourable birth (gati sampatti) or an unfavourable birth (vipatti) can

develop or hinder the fruition of kamma. For instance, if a person is
born to a noble family or in a state of happiness, his fortunate birth will
provide an easy opportunity for his good kamma to operate. An unin-
telligent person who, by some good kamma, is born in a royal family
will, on account of his noble parentage, be honoured by the people. If
the same person were to have a less fortunate birth, he would not be
similarly treated.
Beauty (upadi sampatti) and ugliness (upadi vipatti) are two other fac-
tors that hinder or favour the working of kamma. If by some good
kamma, a person obtains a good birth, but is born deformed by some
bad kamma, then he will not be able to fully enjoy the beneficial results
961
of his good kamma. Even a legitimate heir to a throne may not perhaps
be raised to that high position if he happens to be physically or men-
tally deformed. Beauty, on the other hand, will be an asset to the pos-
sessor. A good looking son of poor parents may attract the attention of
others and may be able to distinguish himself through their influence.
Also, we can find cases of people from poor, obscure family back-
grounds who rise into fame and popularity as film actors or actresses or
beauty queens.
Time and occasion are other factors that influence the working of
kamma. In the time of famine or during the time of war, all people
without exception are forced to suffer the same fate. Here the un-
favourable conditions open up possibilities for evil kamma to operate.
The favourable conditions, on the other hand, will prevent the opera-
tion of bad kamma.
Effort is perhaps the most important of all the factors that effect the
working of kamma. Without effort, both worldly and spiritual progress
is impossible. If a person makes no effort to cure himself of a disease
or to save himself from his difficulties or to strive with diligence for
his progress, then his evil kamma will find a suitable opportunity to
produce its due effects. However, if he endeavours to surmount his dif-
ficulties, his good kamma will come to help him. When shipwrecked in
the deep sea, the Bodhisatta Mahà Janaka made an effort to save him-
self, while the others prayed to the gods and left their fate in the hands
of these gods. The result was that the Bodhisatta escaped while the oth-
ers were drowned.
962
Good Deeds Never Make You Repent
22 (6) The Story of a Woman of Jealous Disposition (Verse 314)

this verse with reference to a woman who was by nature very
jealous.
Once, a woman with a very strong sense of jealousy lived with

her husband in Sàvatthi. She found that her husband was hav-
ing an affair with her maid. So one day, she tied up the girl
with strong ropes, cut off her ears and nose, and shut her up in
a room. After doing that, she asked her husband to accompany
her to the Jētavana Monastery. Soon after they left, some rela-
tives of the maid arrived at their house and found the maid tied
up and locked up in a room. They broke into the room, untied
her and took her to the monastery. They arrived at the monas-
tery while the Buddha was expounding the Dhamma. The girl
related to the Buddha what her mistress had done to her, how
she had been beaten, and how her nose and ears had been cut
off. She stood in the midst of the crowd for all to see how she
had been mistreated. So the Buddha said, “Do no evil, thinking
that people will not know about it. An evil deed done in secret,
when discovered, will bring much pain and sorrow; but a good
deed may be done secretly, for it can only bring happiness and
not sorrow.”
dukkataü akataü seyyō dukkataü pacchà tapati

yaü katvà nà nutappati sukataü kata¤ca seyyō
963
dukkataü: a bad act; akataü: if not committed; seyyō: it is
great; dukkataü: the bad act; pacchà: later; tapati: hurts;
taü: if some act; katvà: having committed; nà nutappati:
one does not repent; sukataü: that kind of virtuous act;
kata¤ca: if done; seyyō: that is very good
It is better not to do an evil deed; an evil deed torments one

later on. It is better to do a good deed as one does not have to
repent for having done it.
Commentary
These verse indicates the evil results of a bad action. The result of ac-
tion (kamma) is described as vipàka. The following is a brief note on
kamma and vipàka:
Kamma is action, and vipàka, fruit or result, is its reaction. Just as

every object is accompanied by a shadow, even so every volitional ac-
tivity is inevitably accompanied by its due effect. Like potential seed is
kamma. Fruit, arising from the tree, is the vipàka, effect or result. As
kamma may be good or bad, so may vipàka, fruit, be good or bad. As
kamma is mental, so vipàka too is mental; it is experienced as happi-
ness or bliss, unhappiness or misery, according to the nature of the
kamma seed. ânisaüsa are the concomitants advantageous to material
conditions, such as prosperity, health and longevity.
The other concomitant of vipàka are disadvantageous, and are known

as àdãnava (evil consequences). They appear as poverty, ugliness, dis-
ease, short life span and the like.
By kamma is meant the moral and immoral types of mundane cons-

ciousness (kusala akusala lōkiya citta), and by vipàka, the resultant
types of mundane consciousness (lōkiya vipàkacitta).
964
Guard The Mind

this verse, with reference to a group of monks who spent the
rainy season in a border town.
In the first month of their stay in that border town, the monks
were well provided for and well looked after by the townsfolk.
During the next month the town was plundered by some rob-
bers and some people were taken away as hostages. The people
of the town, therefore, had to rehabilitate their town and rein-
force fortifications. Thus, they were unable to look to the needs
of the monks as much as they would have liked to and the
monks had to fend for themselves. At the end of the rainy sea-
son, those monks came to pay homage to the Buddha at the
Jētavana Monastery in Sàvatthi. On learning about the hard-
ships they had undergone during the raining season, the
Buddha said to them, “Monks, do not keep thinking about this
or anything else; it is always difficult to have a carefree, effort-
less life. Just as the townsfolk guard their town, so also, a
monk should be on guard and keep his mind steadfastly on his
body.”

paccantaü santarabàhiraü guttaü nagaraü yathà,
ēvaü attànaü gōpētha hi khaõàtãtà nirayamhi samappità
samappita sōcanti khaõō vē mà upaccagà
paccantaü: situated at the frontier; santarabàhiraü: within

and without; guttaü: protected; nagaraü: a city; yathà
965
ēvaü: just like (that); attànaü: one’s mind; gōpētha: pro-
tect; hi: if for some reason; khaõàtãtà: a moment passes;
nirayamhi: in hell; samappità: having been born; sōcanti:
one may repent; khaõō: (therefore) the moment; vē:
certainly; mà upaccagà: do not allow to escape – do not
throw away
As a border town is guarded both inside and outside, so guard

yourself. Let not the right moment go by. Those who miss this
moment will come to grief when they fall into hell.
Commentary
In this verse the Buddha’s advice is to guard one’s mind just as rulers
would guard a border town. The guarding of the mind comes within the
field of mind concentration – bhàvanà – meditation, the central pur-
pose of which is perpetual alertness of mind.
The Buddhist theory of meditation aims at the practice of right con-

centration (sammà-samàdhi), the culmination of the noble eightfold
path which is expounded for the first time in the Buddha’s inaugural
sermon, known as ‘Dhammacakkappavattana’, the ‘Turning of the
Wheel of the Doctrine.’ The noble eight-fold path as the method of
self-enlightenment, which is the goal of Buddhist doctrine, is called
majjhimà pañipadà, the middle path. It is so called because it tends to
moderation, avoiding the two extremes: On the one hand, of indul-
gence in sense pleasures, and on the other, of adherence to the practices
of self-mortification.
Hence the practice of this method is a median between the two ex-
tremes, avoiding all excess. Excess in any direction must be avoided
as it is dangerous. Buddhist meditation, therefore, cannot be prac-
ticed by the worldly man, who is unwilling to reduce his worldly de-
sires, nor is it possible for one who is a fanatic in ascetic practices. In
order to observe moderation it is necessary to have strength on the
one side, and thoughtfulness on the other. So we find in the formula
966
of the path that right concentration is well supported by the two prin-
ciples of right effort and right mindfulness. Of these, right effort pro-
motes the ability to rise in one who is prone to sink into sensual
pleasure; while right mindfulness becomes a safeguard against fall-
ing into extremes of asceticism.
Right concentration is not possible without that moral purity which

purges one of impure deeds, words and thoughts, and therefore it pre-
supposes right speech, right action and right livelihood. These are the
three principles of sãla or moral purity, which is necessarily the pre-
paratory ground to meditation. The training in these principles is the
most fundamental aspect of Buddhism and forms the vital factor in
contemplative life. Hence, first of all, one must school himself in
moral purity in accordance with the rules of the middle path, in order
to attain full and immediate results of meditation in an ascending
scale of progress. The disciple who conforms himself to these ideals
will acquire self-confidence, inward purity, absence of external fear,
and thereby mental serenity, factors which are imperative for ulti-
mate success in meditation.
967
False Beliefs Lead To Hell
Fear And Fearlessness In Wrong Places
22 (8) The Story of A Group of Bad Ascetics
(Verses 316 & 317)

these verses, with reference to Niganñha ascetics, who covered
only the front part of their bodies.
One day, some Niganñhas went on an alms-round with their

bowls covered with a piece of cloth. Some monks, seeing
them, commented, “These Niganñha ascetics who cover the
front part of the body are more respectable compared to those
Acelaka ascetics who go about without wearing anything.”
Hearing this comment, those ascetics retorted, “Yes, indeed,
we do cover up our front part (by covering our bowls); but we
cover it up not out of shame in going naked. We only cover up
our bowls to keep away dust from our food, for even dust con-
tains life.”
When the monks reported what the Niganñha ascetics said, the
Buddha replied, “Monks, those ascetics who go about covering
only the front part of their bodies are not ashamed of what they
should be ashamed of, but they are ashamed of what they
should not be ashamed of; because of their wrong view they
will only go to bad destinations.”
alajjitàyē lajjanti lajjitàyē na lajjarē micchà

diññhi samàdànà sattà duggatiü gacchanti
968
alajjitàyē: in what one should not be ashamed of; lajjanti:
(if someone) were to be ashamed; lajjitàyē: and in what
one should be ashamed of; na lajjarē: one is not ashamed;
micchà diññhi samàdànà: embracing false beliefs; sattà:
these beings; duggatiü: to woeful states (hell); gacchanti:
depart
Those who are ashamed of what they should not be ashamed

of, and those who are unashamed of what they should be
ashamed of, all those who embrace false views go to woeful
states (hell).
Explanatory Translation (317)
abhayē bhayadassinō, bhayē cabhayadassinō mic-

chàdiññhisamàdànà sattà duggatiü gacchanti
abhayē: in what should not be afraid of: bhayadassinō ca:

those who see fear; bhayē: in what should be afraid of;
abhayadassinō ca: seeing no fear; micchàdiññhisamàdànà:
embracing false beliefs; sattà: those beings; duggatiü: to
woeful states (hell); gacchanti: depart
There are some who are afraid of what they should not fear.
There are also some who are not afraid of what they should re-
ally fear. They all, who embrace false beliefs, go to woeful
states.
Commentary
This was occasioned by the behaviour of group of niganñhas (naked as-
cetics). In Buddha’s day Jambudãpa teemed with various spiritual and
religious systems led by a variety of persons.
There are frequent references in Buddhist literature to some six senior
contemporaries of the Buddha, for instance, in the dãgha-nikàya (the
Sàma¤¤aphala-sutta and its counterpart in Sanskrit). It appears from
the contact of these references that Ajàtasatru, the king of Magadha,
met a number of these teachers and asked them each separately to state
in clear and unambiguous terms the result of their ascetic practices. All
of them were well known in the country as founders of religious
schools with a large following. Their names and the special doctrines
they held are briefly stated in the text. It is possible, however, that the
information supplied is prejudiced as it emanates from their opponents;
in fact, the mis-statements they make are partly due to design and
partly to ignorance. All the same, it is interesting to study their views
in order to understand correctly as well as to appreciate the views of
the founder of Buddhism.
Of these six thinkers, Nigaõñha Nàtaputta, who is none other than

Mahàvãra, the founder, or according to the Jaina tradition, the last
prophet of the present world cycle, seems to have been slightly older
than the Buddha. He preached ethical doctrines without apparently
knowing that similar ideas had been held by an incomparably senior
ascetic, Pàrsva. The latter is now acknowledged to be Mahàvãra’s pred-
ecessor and is believed to have lived two hundred and fifty years be-
fore Mahàvãra. Pàrsva’s ethical code consisted of four rules, whereas
that of Mahàvãra consisted of five. Of these, the first three, viz., not to
kill living things, not to take articles of use unless they are given, and
not to tell a lie, are common to the schools of both Pàrsva and
Mahàvãra. The fourth rule in Pàrsva’s teaching, that of aparigraha, not
to have any worldly possessions including a wife, was split up into two
by Mahàvãra to make up his code of five. Not to take a wife, or to lead
a celibate life, which is the fourth rule in Mahàvãra’s code, and not to
have worldly possessions except clothes, which is the fifth rule in
Mahàvãra’s code, seem to constitute jointly the fourth rule of Pàrsva.
The main difference in the practical or external aspects of Pàrsva’s and
Mahàvãra’s code of conduct thus seems to have been that while Pàrsva
and his followers were acēlakàs or naked, Mahàvãra and his followers
wore white garments, but refused to have any other paraphernalia. In
other words, the Jaina faith as preached by Mahàvãra is the same as
970
Pàrsva’s, but somewhat more modern. It was natural therefore that
these two schools should have become one as they actually did some
two hundred and fifty years after the death of Pàrsva, when the disci-
ples of Pàrsva and those of Mahàvãra met at Sràvasti and brought about
the union. Later, the Jainas explained this fusion of schools differently
by adding twenty-two prophets to precede Pàrsva, thereby making
Pàrsva the twenty-third and Mahàvãra the twenty-fourth of their proph-
ets. It would, however, be quite correct to hold that Pàrsva and
Mahàvãra independently evolved a philosophy and a religious system
which had identical tenets.
In the Sàma¤¤aphala-sutta Niganñha Nàtaputta is mentioned as having

held the doctrine of four-fold restraint: restraint from the use of cold
water as it contains life, and from sinful activities such as killing and
sexual intercourse. He was free from all sins and had purified himself.
In the Udumbarika-sãhanàda-sutta the restraints ascribed to him are dif-
ferent, but identical with the four vows of Pàrsva.
According to Jaina sources, however Jainism is not a purely ethical

system, but also a philosophy based on the doctrine of many possi-
bilities, known as anekànta or syàdvàda. The doctrine looks at two as-
pects of everything, the eternal and the non-eternal. The soul under-
goes migration according to good or bad deeds. As Jainism regards the
existence of jãva (life) in everything, it enjoins such behaviour as does
not cause injury to any jãva. The soul becomes impure and is engulfed
by saüsàra if it is subjected to the influence of sense objects. in order
to keep the soul pure from their contamination, and to secure its re-
lease, it is necessary to practice restraint. To achieve this one must re-
sort to or acquire right knowledge, faith and conduct. Buddhist
sources, for instance the Aïguttara, and the seventy-four sutta of the
ēkanipàta, ridicule the Jaina doctrine, particularly its idea of overcom-
ing sin, its restraint on movements and its insistence on certain types of
clothing.
The next important contemporary of the Buddha was Makkhali Gōsàla.

He belonged to the sect of the acēlakàs or naked ones, and, as the first
part of his name indicates, carried a staff of bamboo (maskarin). It is
971
said that he was, for some time, a disciple of Mahàvãra, but later broke
away from him. Afterwards, he probably founded an independent
school known as the âjãvika school. Later writers mention two prede-
cessors, Nanda Vaccha and Kisa Saükicca, thus giving this school
three prophets. This sect is now extinct, but seems to have enjoyed
popularity and even royal patronage. The doctrine advocated by
Gōsàla is styled saüsàra-visuddhi or the doctrine of attaining purity
only by passing through all kind of existence. Gōsàla did not believe
that there was any special cause for either the misery of human beings
or for their deliverance. He did not believe in human effort, and held
that all creatures were helpless against destiny. He maintained that all
creatures, whether wise or foolish, were destined to pass through
saüsàra and that their misery would come to an end at the completion
of the cycle. No human effort would reduce or lengthen this period.
Like a ball of thread, saüsàra had a fixed term through which every
being must pass.
The remaining four teachers, who are mentioned as contemporaries of
the Buddha, did not leave their mark on posterity as did Mahàvãra and,
to a lesser degree, Gōsàla.
972
Right And Wrong
22 (9) The Story of the Disciples of Non-Buddhist Teachers
(Verses 318 & 319)
While residing at the Nigrodàràma Monastery, the Buddha

spoke these verses, with reference to some disciples of the Tit-
thãs (non-Buddhist ascetics).
The disciples of the Titthãs did not want their children to mix
with the children of the followers of the Buddha. They often
told their children, “Do not go to the Jētavana Monastery, do
not pay obeisance to the monks of the Sàkyan clan.” On one
occasion, while the Titthã boys were playing with a Buddhist
boy near the entrance to the Jētavana Monastery, they felt very
thirsty. As the children of the disciples of Titthãs had been told
by their parents not to enter a Buddhist monastery, they asked
the Buddhist boy to go to the monastery and bring some water
for them. The young Buddhist boy went to pay obeisance to the
Buddha after he had a drink of water, and told the Buddha
about his friends who were forbidden by their parents to enter a
Buddhist monastery. The Buddha then told the boy to tell the
non-Buddhist boys to come and have water at the monastery.
When those boys came, the Buddha gave them a discourse to
suit their various dispositions. As a result, those boys became
established in faith in the Three Gems i.e., the Buddha, the
Dhamma and the Sangha.
When the boys went home, they talked about their visit to the
Jētavana Monastery and about the Buddha teaching them the
Three Gems. The parents of the boys, being ignorant, cried,
“Our sons have been disloyal to our faith, they have been ru-
ined.” Some intelligent neighbours advised the wailing parents
to stop weeping and to send their sons to the Buddha. Some-
973
how they agreed and the boys, as well as their parents, went to
the Buddha.
The Buddha, knowing why they had come recited the stanzas
to them.
At the end of the discourse, all those people came to be es-
tablished in faith in the Three Gems, and after listening to the
Buddha’s further discourse, they subsequently attained

avajjē vajjadassinō vajjē cà vajjadassinō ca mic-
chàdiññhisamàdànà sattà duggatiü gacchanti
avajjē: what is not wrong; vajjadassinō: they take as
wrong; vajjē ca: in what is wrong; vajjadassinō: they see
the wrong; micchàdiññhisamàdànà: embracing such false
beliefs; sattà: those beings; duggatiü: to woeful states;
gacchanti: depart
Those who take what is correct as incorrect, and those who
take what is not correct as correct, both of these go to woeful
states when they depart because of their false beliefs.

vajjaü ca vajjatō ¤atvà, avajjaü avajjatō ca sam-
màdiññhisamàdànà sattà suggatiü gacchanti
vajjaü: what is wrong; vajjatō: as wrong; ¤atvà: having
known; avajjaü: what is not wrong; avajjatō: as not
wrong; sammàdiññhisamàdànà: those who take right views;
sattà: beings; suggatiü: to heaven; gacchanti: go
They regard error as error, and what is right as right. Those
people who embrace right views go to heaven.
974
Commentary
The social environment of the Buddha’s day saw an intricate mix of

various religions and spiritual systems. Some of these systems were led
by people who were antagonistic to the Buddha. The incident that gave
rise to these verses shows how non-Buddhist parents tried to prevent
their children from entering Jētavana Monastery. Another note on reli-
gious leaders who were the contemporaries of the Buddha.
There are frequent references in Buddhist literature to some six senior

contemporaries of the Buddha, for instance, in the Dãgha-Nikàya (the
Sàma¤¤aphala-Sutta and its counterpart in Sanskrit). It appears from
the context of these references that Ajàtasattu, the king of Magadha,
met a number of these teachers and asked them each separately to state
in clear and unambiguous terms the result of their ascetic practices. All
of them were well known in the country as founders of religious
schools with a large following. Their names and the special doctrines
they held are briefly stated in the text. It is possible, however, that the
information supplied is prejudiced as it emanates from their opponents;
in fact, the mis-statements they make are partly due to design and
partly to ignorance. All the same, it is interesting to study their views
in order to understand correctly as well as to appreciate the views of
the founder of Buddhism.
There were several individuals who were leading religious lives

according to their respective convictions in quest of the truth. Among
them there were six religious teachers who were well known in several
kingdoms of North India, and who had considerable followings.
These six teachers were, Pårana Kassapa, Makkhali Gōsàla, Ajita

Kēsakambali, Pakudha Kaccàyana, Samjaya Bellaññhiputta and Ni-
ganñha Nàthaputta.
Besides these six teachers, there were other teachers such as Nanda
Vaccha and Kisa Samkicca.
975
Of these six thinkers, Nigaõñha Nàthaputta, who is none other than
Mahàvãra, the founder, or according to the Jaina tradition, the last
prophet of the present world cycle, seems to have been slightly older
than the Buddha. He preached ethical doctrines without apparently
knowing that similar ideas had been held by an incomparably senior
ascetic, Pàrsva. The latter is now acknowledged to be Mahàvãra’s pred-
ecessor and is believed to have lived two hundred and fifty years be-
fore Mahàvãra. Pàrsva’s ethical code consisted of four rules, whereas
that of Mahàvãra consisted of five. Of these, the first three, viz., not to
kill living things, not to take articles of use unless they are given, and
not to tell a lie, are common to the schools of both Pàrsva and
Mahàvãra. The fourth rule in Pàrsva’s teaching, that of aparigraha, not
to have any worldly possessions including a wife, was split up into two
by Mahàvãra to make up his code of five. Not to take a wife or to lead a
celibate life, which is the fourth rule in Mahàvãra’s code, and not to
have worldly possessions except clothes, which is the fifth rule in
Mahàvãra’s code, seem to constitute jointly the fourth rule of Pàrsva.
The main difference in the practical or external aspects of Pàrsva’s and
Mahàvãra’s code of conduct thus seems to have been that while Pàrsva
and his followers were acelakas or naked, Mahàvãra and his followers
wore white garments, but refused to have any other paraphernalia. In
other words, the Jaina faith as preached by Mahàvãra is the same as
Pàrsva’s, but somewhat more modern. It was natural therefore that
these two schools should have become one as they actually did some
two hundred fifty years after the death of Pàrsva, when the disciples of
Pàrsva and those of Mahàvãra met at Sràvasti and brought about the un-
ion. Later, the Jainas explained this fusion of schools differently by
adding twenty-two prophets to precede Pàrsva, thereby making Pàrsva
the twenty-third and Mahàvãra the twenty-fourth of their prophets. It
would, however, be quite correct to hold that Pàrsva and Mahàvãra in-
dependently evolved a philosophy and a religious system which had
identical tenets.
In the Sàma¤¤aphala-sutta Nigaõñha Nàthaputta is mentioned as hav-

ing held the doctrine of four-fold restraint; restraint from the use of
cold water as it contains life, and from sinful activities such as killing
and sexual intercourse. He was free from all sins and had purified him-
976
self. In the Udumbarika-sãhanàda-sutta the restraints ascribed to him
are different, but identical with the four vows of Pàrsva.
The next important contemporary of the Buddha was Makkhali Gōsàla.

He belonged to the sect of the Acelakas or Naked Ones, and, as the
first part of his name indicates, carried a staff of bamboo (maskarin). It
is said that he was for some time a disciple of Mahàvãra, but later broke
away from him. Afterwards, he probably founded an independent
school known as the âjãvika school. Later writers mention two prede-
cessors, Nanda Vaccha and Kisa Samkicca, thus giving this school
three prophets. This sect is now extinct, but seems to have enjoyed
popularity and even royal patronage. The doctrine advocated by
Gōsàla is styled saüsàra-visuddhi or the doctrine of attaining purity
only by passing through all kinds of existence. Gōsàla did not believe
that there was any special cause for either the misery of human beings
or for their deliverance. He did not believe in human effort, and held
that all creatures were helpless against destiny. He maintained that all
creatures, whether wise or foolish, were destined to pass through
saüsàra, and that their misery would come to an end at the completion
of the cycle. No human effort would reduce or lengthen this period.
Like a ball of thread, saüsàra had a fixed term, through which every
being must pass.
Makkhali Gōsàla was born in a cattle shed (Gōsàla). One day he was
following his master with a pot of oil on his head on a muddy ground,
and was told (Mà Khali) ‘Do not fall’, but he slipped and fell down. In
fear he took to his heels, but the master held him by his cloth. How-
ever, leaving the cloth in the hands of the master, he ran away, and in
the village enjoyed the same reception as Pårana Kassapa.
The remaining four teachers, who are mentioned as contemporaries of

the Buddha, did not leave their mark on posterity as did Mahàvãra and,
to a lesser degree, Gōsàla.
Pårana Kassapa’s clan name was Kassapa, and he was called Pårana
(one who completes) as he completed the list of one hundred slaves in
a house, with his birth. As he was ill-treated in that house, he escaped
977
from there only to be robbed of his clothes by thieves. As he did not
know how to cover himself with anything else, such as grass or reeds,
he entered a village without any clothing on. People who saw him
thought that he was a sanctified ascetic, who had no attachment to an-
ything and began to offer him food, and look after him. Though he re-
ceived garments later, he did not want them, as the people honoured
him for his non-attachment to clothes. Such was the beginning of his
asceticism, and he in due course had a following of five hundred
ascetics.
Ajitha Kēsakambali was so known as he used to wear a garment made

of human hair which was cool in the cold season, and warm in the hot
season, and which smelt foul and was uncomfortable to the body.
Pakudha Kaccàyana always avoided cold water. When he crossed a

river or a stream, he considered his precepts violated, and would put up
a ståpa of sand to restore his precepts.
Saüjaya Bellaññhiputta was the son of Bellaññha. Niganñha Nàthaputta

was the son of Nàtha, and claimed to have no attachment to anything,
and never wore any garments.
Long before the enlightenment of the Buddha, these six teachers had
been travelling in various kingdoms and preaching their religious ten-
ets. They had established themselves as recognized religious teachers,
and were well known among the people.
When they arrived at Sàvatthi, in the course of their wanderings, their

followers went and told King Pasēnadi of the arrival in their city of
these teachers and that they were enlightened. The king said:
“You yourselves may invite and bring them to the palace.” The people
went and informed them that the King invited them to meals at the pal-
ace. However, they showed no interest in accepting the invitation. As
the people requested them repeatedly to come to the palace, they con-
sented, out of courtesy to their followers, and went to the palace
together.
978
The King offered them seats, but they did not sit on expensive seats,
and sat on benches and on the floor. The King, knowing from their
conduct that they could have no substance in their minds, offered them
no food, but asked at once whether they were enlightened ones. They
knew that if they professed to be enlightened, the King would question
them as to their enlightenment, and on their failure to satisfy him he
would inflict bodily injury on them. Therefore, in their own interest,
they confessed that they were not enlightened. The King sent them out
of the palace. As they were coming out of the palace, their followers
asked:
“Did the King ask questions, and did he treat you well?” They said:
“The King asked us whether we are enlightened, but as the King would
be unable to understand what we say as enlightened ones, and would
be displeased towards us, out of sheer sympathy for him, we said that
we are not enlightened. As for us, we are enlightened, indeed, and our
enlightenment cannot be washed out even with water.”
979
Chapter 23
Nàga Vagga
The Great
Buddha’s Endurance The Disciplined
Animal The Most Disciplined Animal
23 (1) On Subduing Oneself (Verses 320, 321 & 322)
While residing at the Ghōsitàràma Monastery, the Buddha

spoke these verses, with reference to the patience and endur-
ance manifested by himself when abused by the hirelings of
Màgaõóiyà, one of the three queens of King Udēna.
Once, the father of Màgaõóiyà, being very much impressed by
the personality and looks of the Buddha, had offered his very
beautiful daughter in marriage to Gōtama Buddha. But the
Buddha refused his offer and said that he did not like to touch
such a thing which was full of filth and excreta, even with his
feet. On hearing this remark both Màgaõóiyà’s father and
mother, discerning the truth of the remark, attained anàgàmi
fruition. Màgaõóiyà, however, regarded the Buddha as her arch
enemy and was bent on having her revenge on him.
Later, she became one of the three queens of King Udēna.
When Màgaõóiyà heard that the Buddha had come to
Kōsambi, she hired some citizens and their servants to abuse
the Buddha when he entered the city on an alms-round. Those
hirelings followed the Buddha and abused him, using such
abusive words as thief, fool, camel, donkey, one bound for
niraya. Hearing those abusive words, the Venerable ânanda
pleaded with the Buddha to leave the town and go to another
place. But the Buddha refused and said, “In another town also
we might be abused and it is not feasible to move out every
time one is abused. It is better to solve a problem in the place
where it arises. I am like an elephant in a battlefield; like an el-
ephant who withstands the arrows that come from all quarters,
981
I also will bear patiently the abuses that come from people
without morality.”

hi bahujjanō dussãlō saïgàmē càpàtō patitaü
saraü nàgō iva ahaü ativàkyaü titikkhissaü
hi: as; bahujjanō: a majority; dussãlō: are unvirtuous;
saïgàmē: in the battle: càpàtō: released from the bow;
patitaü: shot; saraü: like an arrow; nàgō iva: like an ele-
phant; ahaü: I will; ativàkyaü: abuses – words that go
beyond the limits of propriety; titikkhissaü: endure
I will endure the words of the unvirtuous who make statements
that go beyond the limits of decency. This is just as the ele-
phant that endures arrows in battle. The unvirtuous, of course,
are the majority in the world.

dantaü samitiü nayanti dantaü abhiråhati yō
ativàkyaü titikkhati dantō manussēsu seññhō
dantaü: the disciplined (elephant or horse); samitiü: to a
gathering; nayanti: is led; ràjà: the king; abhiråhati:
mounts; yō: if someone; ativàkyaü: harsh words; state-
ments that go beyond the limits of decency; titikkhati:
endures; dantō: disciplined; sō: he; manussēsu: among
men; seññhō: is great
It is the disciplined animal (elephant or horse) that is led to a
gathering. The king mounts a disciplined elephant or horse.
Among men the disciplined one is the greatest. He endures the
harsh words of the people.
982
varaü assatarà àjànãyà ca sindhavà mahànàgà
ku¤jarà dantà varaü tatō attadantō varaü
varaü: are noble; assatarà: the mules; àjànãyà: the thor-
oughbreds; sindhavà: the Sindhu horses; mahànàgà
ku¤jarà: the great tusked elephants; dantà: when tamed;
varaü: are noble; tatō: more than all those; attadantō: the
person who has disciplined himself
When well trained, mules are useful. Sindhu thoroughbreds are
outstanding among horses. Of great elephants those of the
Ku¤jara breed are the greatest. But, of all, the best is the person
who has tamed himself.
Commentary
Virtues of the Buddha: These verses extol the virtues of the Buddha.
The Buddha himself declares that he will endure the unvirtuous words
of indecent people. The Buddha is described as possessing nine intrin-
sic virtues. They are:
(1) arahaü: The Buddha is depicted as an arahat in five aspects,
namely:
(a) he has discarded all defilements;
(b) he has suppressed all the enemies connected with the eradication of
defilements;
(c) he has destroyed the spokes of the wheel of existence;
(d) he is worthy of being given offerings and paid homage, and
(e) he withheld no secrets in his character or in his teachings.

The Buddha was the greatest figure in human history, perfect, in-
983
fallible, blameless and spotless. At the foot of the Bodhi-tree He con-
quered all evil and attained the highest stage of sanctity. He put an end
to all sufferings with His attainment of Nibbàna. He was the world
honoured one so worthy of homage in all respects. His teaching con-
tains no mysteries or secrets and is like an open book for all to come
and see.
(2) sammà-saübuddhō: The Buddha was designated as Sammà-

Saübuddhō because He comprehended the existence of the world in its
proper perspective and He discovered the four noble truths through His
own comprehension. Born a prince, He renounced the world and strove
for six long years seeking enlightenment. During this period, He ap-
proached all the renowned teachers of the day and tried all the methods
His teachers could teach Him. Having achieved the attainment even
equivalent to that of His teachers. He still could not find the elusive
goal of enlightenment. Finally, through His research and rational un-
derstanding and treading a middle path, thus departing from the tradi-
tional way of legendary religious beliefs and practices, He found the fi-
nal solution to the universal problems of unsatisfactoriness, conflict
and disappointments (dukkha). He discovered the law of dependent
origination – the law of cause and effect which He assessed as the real-
ity of the world, thereby becoming the supreme Enlightened One.
(3) vijjà-carana saüpannō: This term vijjà-carana saüpannō, meant

that the Buddha was endowed with perfect clear vision and exemplary
good conduct. It has two significant aspects as indicated in the three-
fold knowledge and eight-fold wisdom, The three-fold knowledge is
listed as follows:
(a) Firstly, the Buddha could recall His past birth and trace back His
previous existences as well as those of others.
(b) Secondly, apart from being able to recount the past He had the
unique foresight of being able to see into the future and visualise
the whole universe at any single moment.
(c) Thirdly, He had that deep penetrating knowledge pertaining to
arahathood.
984
On the eightfold wisdom, the Buddha was listed as having the unique
gift of insight, the power of performing supernormal feats, a divine ear,
the power of reading other’s thoughts, various physical powers, ability
to recollect past births, a divine eye, and exquisite knowledge pertain-
ing to a life of serene holiness.
With regard to the word carana or good conduct, this aspect is divided
into fifteen different categories or types of virtues which were fully im-
bued in the Buddha. These additional virtues are classified as restraint
in deed and word, restraint in the absorption of sense effects, modera-
tion in the consumption of food, avoidance of excessive sleep, mainte-
nance of crystal clear vision in faith, realisation of shame in commit-
ting evil, realisation of fear in committing evil, thirst for knowledge,
energy, mindfulness and understanding – the four trends pertaining to
the material sphere. Pa¤¤à and karunà are reflected as wisdom and
compassion, both of which are the basic twin virtues of the Buddha.
Pa¤¤à endowed him with wisdom whilst karunà bestowed him with
compassion to be of service to mankind. He realised through his wis-
dom what is good and what is not good for all beings and through His
compassion He led His followers away from evil and misery. The great
virtues of the Buddha enabled Him to show in His dispensation the
highest degree of brotherhood and the sterling qualities to be found in
all beings.
(4) sugatō: The Buddha was also designated as sugatō, which means
that His path is good, the destination is excellent and the words and
methods used to show the path are harmless and blameless. The
Buddha’s path to the attainment of bliss is correct and pure, straight,
direct and certain.
His words are sublime and infallible. Many well-known historians and
great scientists have commented that the only religious teaching which
has remained unchallenged by science and free-thinkers is the
Buddha’s Word.
(5) lōkavidå: The term lōkavidå is applied to the Buddha as the one
with exquisite knowledge of the world. The Buddha had experienced,
known and penetrated into all aspects of worldly life, physical as well
985
as spiritual. He was the first to make the observation that there were
thousands of world systems in the universe. He was the first to declare
that the world was nothing but conceptual. In His words, it is regarded
as pointless to speculate on the origin and the end of the world or uni-
verse. He taught that the origin of the world, its cessation and the path
to the cessation thereof is to be found within the fathom long body –
the human being with its perceptions and consciousness.
(6) anuttarō purisa-damma-sàrathã: Anuttarō means matchless and

unsurpassed. Purisa-damma refers to individuals to whom the gift of
the Dhamma is to be endowed whereas sàratã means a leader. These
three terms taken together imply an incomparable leader capable of
bringing wayward men to the path of righteousness. Amongst those
who were persuaded to follow the path of the Dhamma and to shun
evil were notoriously evil men like Angulimàla, âlawaka and Nàlà-
giri; robbers, cannibals and recalcitrants such as Saccaka. All of them
were brought into the fold of the Dhamma, and some even attained
sainthood within their life-time. Even Dēvadatta, the arch-enemy of
the Buddha, was rehabilitated by the Buddha through His great
compassion.
(7) satthà dēva-manussànaü: The translation of this term is that the

Buddha was a Buddha of dēvàs and men. It is to be noted that dēvàs, as
used in this context, refers to beings who by their own good kamma
have evolved beyond the human stage, which is not regarded as the fi-
nal stage of biological evolution. Dēvàs in the Buddhist context have
no connection with ancient traditional theological myths. The Buddha
was a remarkable Buddha who was flexible and capable of devising di-
verse techniques suited to the calibre and different mentalities of dēvàs
and human beings. He instructed everyone to lead a righteous way of
life. The Buddha was indeed a universal Buddha.
(8) Buddhō: This particular term, Buddhō, would appear to be a re-

petition of the second in this category, although it has its own con-
notation. Buddhō means that the Buddha, being omniscient, possessed
the extraordinary power of being able to convince others of His great
discovery through His exquisite art of teaching others His Dhamma.
986
His techniques were unsurpassed by any other Buddha. The term
Buddhō has its secondary meaning translated as awakened, since the
ordinary state of man is perpetually in a state of stupor. The Buddha
was the first to be awakened and to shake off this state of stupor. Sub-
sequently He convinced others to be awake and to steer clear from the
stage of lethargic samsaric sleep or stupor.
(9) bhagavà: Of all the terms used to describe the Buddha, the words
Buddhō and bhagavà, used separately or together as Buddhō bhagavà
meaning the blessed one, are the most popular and commonly used.
Deserving awe and veneration, Blessed is His name. Therefore, the
world bhagavà has various meanings as suggested by some commen-
dations. The Buddha was termed bhagavà or the blessed one because
He was the happiest and most fortunate amongst mankind for having
managed to conquer all evils, for expounding the highest Dhamma and
for being endowed with supernormal and superhuman intellectual
faculties.
987
The Right Vehicle To Nibbàna
23 (2) The Story of the Monk Who Had Been
A Trainer of Elephants (Verse 323)

this verse with reference to a monk who had previously been
an elephant trainer.
On one occasion, some monks saw an elephant trainer and his

elephant on the bank of the river Aciravati. As the trainer was
finding it difficult to control the elephant, one of the monks,
who was an ex-elephant trainer, told the other monks how it
could be easily handled. The elephant trainer, hearing him, did
as was told by the monk, and the elephant was quickly sub-
dued. Back at the monastery, the monks related the incident to
the Buddha. The Buddha called the ex-elephant trainer monk
to him and said. “O vain bhikkhu, who is yet far away from
magga and phala! You do not gain anything by taming ele-
phants. There is no one who can get to a place where one has
never been before (i.e., Nibbàna) by taming elephants; only
one who has tamed himself can get there.”
dantō dantēna sudantēna attanà agataü disaü

yathà gacchati ētēhi yànēhi nahi gaccheyya
dantō: the disciplined person; dantēna: due to the disci-

pline; sudantēna: well disciplined; attanà: mind; agataü:
not gone before; disaü: region; yathà: in such a way; gac-
chati: goes; ētēhi yànēhi: these vehicles; nahi gaccheyya:
cannot go
988
Indeed, not by any means of transport (such as elephants and
horses) can one go to the place one has never been before, but
by thoroughly taming oneself, the tamed one can get to that
place – Nibbàna.
Commentary
This stanza typifies the Buddha’s attitude towards his pupils and to-
wards the world at large. He insisted that each person must strive for
his own salvation.
The Buddha disapproved of those who professed to have secret doc-

trines, saying: Secrecy is the hallmark of false doctrine. Addressing the
Venerable ânanda, his personal attendant, the Buddha said, “I have
taught the Dhamma, ânanda, without making any distinction between
exoteric and esoteric doctrine, for in respect of the truth, ânanda, the
Buddha has no such thing as the closed fist of a teacher, who hides
some essential knowledge from the pupil. He declared the Dhamma
freely and equally to all. He kept nothing back, and never wished to ex-
tract from his disciples blind and submissive faith in him and his teach-
ing. He insisted on discriminative examination and intelligent enquiry.
In no uncertain terms did he urge critical investigation when he ad-
dressed the inquiring Kàlàmas in a discourse that has been rightly
called ‘the first charter of free thought.’”
To take anything on trust is not in the spirit of Buddhism, so we find

this dialogue between the Buddha and his disciples:
— If, now, knowing this and preserving this, would you say: ‘We hon-
our our Master and through respect for him we respect what he
teaches?’
— No. Venerable.
— That which you affirm, O’ disciples, is it not only that which you
yourselves have recognized, seen and grasped?
— Yes, Venerable.
989
And in conformity with this thoroughly correct attitude of true enquiry,
it is said, in a Buddhist treatise on logic: ‘As the wise test gold by burn-
ing, by cutting it and rubbing it (on a touchstone), so are you to accept
my words after examining them and not merely out of regard for me.’
Buddhism is free from compulsion and coercion and does not demand
of the follower blind faith. At the very outset the skeptic will be
pleased to hear of its call for investigation. Buddhism, from beginning
to end, is open to all those who have eyes to see and mind to under-
stand.
990
The Bound Elephant
23 (3) The Story of an Old Bràhmin (Verse 324)

this verse, with reference to an old bràhmin.
Once, there lived in Sàvatthi an old bràhmin who had eight

lakhs in cash. He had four sons; when each one of the sons got
married, he gave one lakh to him. Thus, he gave away four
lakhs. Later, his wife died. His sons came to him and looked
after him very well; in fact, they were very loving and affec-
tionate to him. In course of time, somehow they coaxed him to
give them the remaining four lakhs. Thus, he was left practi-
cally penniless.
First, he went to stay with his eldest son. After a few days, the
daughter-in-law said to him, “Did you give any extra hundred
or thousand to your eldest son? Don’t you know the way to the
houses of your other sons? Hearing this, the old bràhmin got
very angry and he left the eldest son’s house for the house of
his second son. The same thing happened in the houses of all
his sons. Thus, the old man became helpless; then, taking a
staff and a bowl he went to the Buddha for protection and
advice.
At the monastery, the bràhmin told the Buddha how his sons
had treated him and asked for his help. Then the Buddha gave
him some verses to memorize and instructed him to recite them
wherever there was a large gathering of people. The gist of the
verses is this: “My four foolish sons are like ogres. They call
me ‘father, father’, but the words come only out of their
991
mouths and not from their hearts. They are deceitful and
scheming. Taking the advice of their wives they have driven
me out of their houses. So, now I have got to be begging.
Those sons of mine are of less service to me than this staff of
mine.” When the old bràhmin recited these verses, many peo-
ple in the crowd, hearing him, went wild with rage at his sons
and some even threatened to kill them.
At this, the sons became frightened and knelt down at the feet
of their father and asked for pardon. They also promised that
starting from that day they would look after their father prop-
erly and would respect, love and honour him. Then, they took
their father to their houses; they also warned their wives to
look after their father well or else they would be beaten to
death. Each of the sons gave a length of cloth and sent every
day a food-tray. The bràhmin became healthier than before and
soon put on some weight. He realized that he had been show-
ered with these benefits on account of the Buddha. So, he went
to the Buddha and humbly requested him to accept two food-
trays out of the four he was receiving every day from his sons.
Then he instructed his sons to send two food-trays to the
Buddha.
One day, the eldest son invited the Buddha to his house for
alms-food. After the meal, the Buddha gave a discourse on the
benefits to be gained by looking after one’s parents. Then he
related to them the story of the elephant called Dhanapàla, who
looked after his parents. Dhanapàla when captured pined for
the parents who were left in the forest.
At the end of the discourse, the old Bràhmin as well as his four
sons and their wives attained sōtàpatti fruition.
992
dhanapàlakō nàma ku¤jarō kañåkappabhēdana
dunnivàrayō baddhō kabalaü na bhu¤jati ku¤jarō
nàgavanassa sumarati
dhanapàlakō nàma: named Dhanapàla; kabalaü: food;

na bhu¤jati: does not eat; ku¤jarō: elephant; kañåkappab-
hēdana: deep in rut; dunnivàrayō: difficult to be restrained;
baddhō: shackled; nàga vanassa: the elephant – forest;
sumarati: keeps on longing for
The elephant, Dhanapàla, deep in rut and uncontrollable, in

captivity did not eat a morsel as he yearned for his native forest
(i.e., longing to look after his parents).
Commentary
This stanza and the story that gave rise to it, have a marked validity for
our own time when the neglect of the aged has become a crucial social
issue.
993
The Slothful, Greedy Sleeper Returns To
Saüsàra, Over And Over
23 (4) The Story of King Pas enadi of K o sala
(Verse 325)
this verse, with reference to King Pasēnadi of Kōsala.
One day, King Pasēnadi of Kōsala went to the monastery to

pay homage to the Buddha soon after having a heavy meal.
The king was in the habit of taking one-quarter basketful (half
a bushel of) cooked rice and meat curry. While he was in the
presence of the Buddha, the king felt so drowsy that he kept on
nodding and could hardly keep himself awake. Then he said to
the Buddha, “Venerable! I have been in great discomfort since
I have taken my meal.” To him the Buddha replied, “Yes, O’
king! Gluttons do suffer in this manner.”
After hearing the discourse the king, having understood the

message, gradually lessened the amount of food he took. As a
result, he became much more active and alert and therefore
also happy.

yadà middhã hōti mahagghasō ca nivàpapuññhō mahà-
varàhō iva niddàyità samparivattasàyã hōti mandō punap-
punaü gabbham upēti
yadà: if at any time; middhã hōti: if man becomes lethargic;

mahagghasō ca: if he also tends to over-eat; nivàpapuññhō:
fattened on grain; mahàvaràhō iva: like a great pig; nid-
dàyità: if he sleeps; samparivattasàyã: rolling about;
994
mandō: that ignorant person; punappunaü: repeatedly;
gabbham: to the womb; upēti: keeps on coming back
The stupid one who is lazy, gluttonous, and drowsy, who just
wallows like a well-fed pig, is subject to repeated rebirths.
Commentary
This stanza was occasioned by the sleepiness displayed by King
Pasēnadi of Kōsala, when he met the Buddha after a heavy meal.
King Pasēnadi Kōsala, the son of King Mahà Kōsala, who reigned in
the kingdom of Kōsala with its capital at Sàvatthi, was another royal
patron of the Buddha. He was a contemporary of the Buddha, and ow-
ing to his proficiency in various arts, he had the good fortune to be
made king by his father while he was alive.
His conversion must probably have taken place during the very early
part of the Buddha’s ministry. In the Saüyutta Nikàya it is stated that
once he approached the Buddha and questioning Him about His perfect
Enlightenment referred to Him as being young in years and young in
ordination.
The Buddha replied – ‘There are four objects, O mahàràja, that should
not be disregarded or despised. They are a khattiya (a warrior prince), a
snake, fire, and a monk.
Then He delivered an interesting sermon on this subject to the king. At
the close of the sermon the king expressed his great pleasure and in-
stantly became a follower of the Buddha. Since then till his death he
was deeply attached to the Buddha. It is said that on one occasion the
king prostrated himself before the Buddha and stroked His feet cover-
ing them with kisses.
His chief queen, Mallikà, a very devout and wise lady, well versed in
the Dhamma, was greatly responsible for his religious enthusiasm.
Like a true friend, she had to act as his religious guide on several
occasions.
995
One day the king dreamt sixteen unusual dreams and was greatly per-
turbed in mind, not knowing their true significance. His bràhmin advis-
ers interpreted them to be dreams portending evil and instructed him to
make an elaborate animal sacrifice to ward them off. As advised he
made all necessary arrangements for this inhuman sacrifice which
would have resulted in the loss of thousands of helpless creatures.
Queen Mallikà, hearing of this barbarous act about to be perpetrated,
persuaded the king to get the dreams interpreted by the Buddha whose
understanding infinitely surpassed that of those worldly bràhmins. The
king approached the Buddha and mentioned the object of his visit. He
related the sixteen dreams and the Buddha explained their significance
fully to him.
Unlike King Bimbisàra, King Pasēnadi had the good fortune to hear
several edifying and instructive discourses from the Buddha. In the
Saüyutta Nikàya there appears a special section called the Kōsala
Saüyutta in which is recorded most of the discourses and talks given
by the Buddha to the king.
Once while the king was seated in the company of the Buddha, he saw
some ascetics with hairy bodies and long nails passing by, and rising
from his seat respectfully saluted them calling out his name to them: ‘I
am the king, your reverences, Pasēnadi of the Kōsala.’ When they had
gone he came back to the Buddha and wished to know whether they
were arahats or those who were striving for arahatship. The Buddha
explained that it was difficult for ordinary laymen enjoying material
pleasures to judge whether others are arahats or not and made the fol-
lowing interesting observations:
‘It is by association (saüvàsēna) that one’s conduct (sãla) is to be un-
derstood, and that, too, after a long time and not in a short time, by one
who is watchful and not by a heedless person, by an intelligent person
and not by an unintelligent one. It is by converse (saüvōhàrēna) that
one’s purity (sōceyyaü) is to be understood. It is in time of trouble that
one’s fortitude is to be understood. It is by discussion that one’s wis-
dom is to be understood, and that, too, after a long time and not in a
short time, by one who is watchful and not by a heedless person, by an
intelligent person and not by an unintelligent one.’
996
Restrain Mind As A Mahout
An Elephant In Rut
23 (5) The Story of Sàman era Sànu (Verse 326)

this verse, with reference to a young sàmanēra named Sànu.
One day, Sàmanēra Sànu was urged by older monks to go up

on the dais and recite parts of the Pàli texts. When he had fin-
ished his recitation he solemnly called out, “May the merits
gained by me today for reciting these sacred texts be shared by
my mother and my father.” At that time, the dēvàs and a female
evil spirit who had been the mother of the young sàmanēra in a
previous existence were listening to his recitation. When they
heard his words, the evil spirit was elated and promptly cried
out, “My dear son, how happy I am to share your merit; you
have done well, my son. Well done! Well done! (Sàdhu!
Sàdhu!).” On account of Sàmanēra Sànu, the evil spirit came to
be very much respected and was given precedence in their as-
semblies by the dēvàs and other evil spirits.
As the sàmanēra grew older, he wanted to return to the life of a

lay man; he went home and asked for his clothes from his
mother. His mother did not want him to leave the order and
tried to dissuade him from leaving it, but he was quite firm in
his decision. So, his mother promised to give him the clothes
after his meal. As his mother was busy cooking his meal, the
evil spirit, who was his mother in a past existence, thought, “If
my son Sànu leaves the Sangha, I shall be put to shame and be-
come a laughing stock among other evil spirits and dēvàs; I
must try and stop him leaving the Sangha.” So, the young sà-
manēra was possessed by her; the boy rolled on the floor, mut-
997
tering incoherently with saliva streaming out of his mouth. His
mother was alarmed; neighbours came and tried to appease the
evil spirits. Then the evil spirit spoke out, “This sàmanēra
wants to leave the religious Sangha and return to the life of a
lay man; if he does so he will not be able to escape from suffer-
ing.” After saying those words, the evil spirit left the body of
the boy and he became normal again.
Finding his mother in tears and the neighbours crowding

around him, he asked what had happened.
His mother told him everything that had happened to him and
also explained to him that to return to lay life after leaving it
was very foolish; in fact, even though living he would be like a
dead person. The sàmanēra then came to realize his mistake.
Taking the three robes from his mother, he went back to the
monastery and was soon admitted again as a monk.
When told about Sàmanēra Sànu, the Buddha wishing to teach

him about the restraint of mind said, “My son, one who does
not restrain the mind which wanders about cannot find happi-
ness. So, control your mind as a mahout controls an elephant.”
At the end of the discourse, Venerable Sànu comprehended the

four noble truths and later attained arahatship.

purē idaü cittam yēnicchakaü yatthakàmaü yathàsukhaü
càrikaü acàri ahaü ajja taü pabhinnaü hatthiü viya
aïkusaggahō yōnisō niggahessàmi
purē: earlier; idaü cittam: this mind; yēnicchakaü: which-

ever way it likes; yatthakàmaü: wherever it likes; yathàsu-
998
khaü: happily; càrikaü acàri: roamed around; ahaü: I;
ajja: today; taü: that mind; pabhinnaü: in rut; hatthiü
viya: an elephant; aïkusaggahō: like a mahout holding a
bill-hook; yōnisō: wisely; niggahessàmi: restrain
In the past this mind has wandered as it liked, wherever it

liked, at its own pleasure. Now I will control my mind wisely,
as a mahout must use his goad to control an elephant.
Commentary
In Buddhist literature the image of the elephant being restrained is used
as a parallel to the act of the spiritually advanced person restraining
himself.
999
The Elephant Mired
23 (6) The Story of the Elephant Called Pàveyyaka (Verse 327)

this verse with reference to the elephant called Pàveyyaka.
Pàveyyaka when young was very strong; in due course, he be-
came old and decrepit. One day, as old Pàveyyaka went into a
pond he was stuck in the mire and could not get on to the shore.
When King Pasēnadi of Kōsala was told about it, he sent an el-
ephant trainer to help the elephant get out of the mire. The ele-
phant trainer went to the site where the elephant was. There, he
made the musicians strike up a martial tune. Hearing the mili-
tary airs, the elephant felt as if he were on a battlefield; his
spirits rose, he pulled himself with all his might, and was soon
out of the mire.
When the monks told the Buddha about this he said, “Monks!
Just as that elephant pulled itself out of the mire, so also must
you all pull yourselves out of the mire of moral defilements.”

appamàdaratà hōtha, sacittam anurakkhatha, païkē
sattō ku¤jarō iva attànaü duggà uddharatha
appamàdaratà hōtha: take delight in diligence; sacittam:
one’s mind; anurakkhatha: protect; païkē: in mud; sattō:
mired; ku¤jarō iva: like an elephant; attànaü: one’s mind;
duggà: swampy road difficult to traverse; uddharatha: lift up
Take delight in mindfulness, guard your mind well. As an ele-
phant stuck in the mire pulls itself out, so also pull yourself out
of the mire of moral defilements.
1000
Commentary
A method of instruction favoured by the Buddha was the culling of a
moral or spiritual truth out of contemporary events. In this stanza the
successful effort made by the mired elephant to pull itself out of the
mud was made the occasion to instruct the monks, that they themselves
should make an effort to pull themselves out of the mire of moral de-
filements.
There are other instances of the Buddha utilizing an incident to teach

people the truth. The following is one such:
A monk was suffering from diarrhoea, and being unable to get up was
lying in his own excreta. The Buddha entered his residence in the com-
pany of Venerable ânanda, and asked, ‘What is your ailment, monk?”
“Venerable, I am suffering from diarrhoea,” replied the monk, “Is there
nobody to attend on you” “No, Venerable.” “Why don’t the fellow
monks attend on you?” “As I do not attend on other monks, they, too,
do not attend on me,” said the monk.
The Buddha asked Venerable ânanda to go and bring water. The

Buddha poured water on the sick monk, and Venerable ânanda
washed him. The Buddha took him by the head, and Venerable ânanda
held him by his feet, and they placed him on a bed.
The Buddha called the monks, and advised them that they should at-
tend on a sick monk, whether he had attended on them nor not. “The
monks who attend on the sick, really attend on me,” said the Buddha.
1001
Cherish The Company Of Good
The Lonely Recluse
For The Solitary The Needs Are Few
23 (7) Admonition to Five Hundred Monks
(Verses 328 – 330)
This religious instruction was given by the Buddha while he

was in residence at Protected Forest near Pàrileyyaka, with ref-
erence to a company of monks. The story occurs in the Yamaka
Vagga beginning with the words, ‘The others do not under-
stand.’ For there it is said:
It became known all over the Land of the Rose-apple that the
Buddha was residing in Protected Forest, attended by a noble
elephant. From the city of Sàvatthi, Anàthapiõóika, Visàkhà,
the eminent female lay disciple, and other such great person-
ages sent the following message to the Venerable ânanda,
“Venerable, obtain for us the privilege of seeing the Buddha.”
Likewise five hundred monks residing abroad approached the
Venerable ânanda at the conclusion of the rainy season and
made the following request, “It is a long time, ânanda, since
we have heard a discourse on the Dhamma from the lips of the
Buddha. We should like, brother ânanda, if you please, to have
the privilege of hearing a discourse on the Dhamma from the
lips of the Buddha.”
So Venerable ânanda took those monks with him and went to

Protected Forest. When he reached the forest, he thought to
himself, “The Buddha has resided in solitude for a period of
three months. It is therefore not fitting that I should approach
him all at once with as many monks as I have with me.”
1002
Accordingly he approached the Buddha alone. When the ele-
phant Pàrileyyaka saw the Venerable, he took his staff and
rushed forward. The Buddha looked around and said to the ele-
phant, “Come back, Pàrileyyaka; do not drive him away. He is
a servitor of the Buddha.” The elephant immediately threw
away his staff, and requested the privilege of taking the Vener-
able’s bowl and robe. Venerable ânanda. refused. The ele-
phant thought to himself, “If he is versed in the rules of eti-
quette, he will refrain from placing his own monastic requisites
on the stone slab where the Buddha is accustomed to sit.” Ven-
erable ânanda placed his bowl and robe on the ground. (For
those who are versed in the rules of etiquette never place their
own monastic requisites on the seat or bed of their spiritual su-
periors.) After saluting the Buddha, he seated himself on one
side.
The Buddha asked him, “Did you come alone?” The Venerable
informed him that he had come with five hundred monks. “But
where are they?” asked the Buddha. “I did not know how you
would feel about it, and therefore I left them outside and came
in alone.” “Tell them to come in.” The Venerable did so. The
Buddha exchanged friendly greetings with the monks. Then
the monks said to the Buddha, “Venerable, the Exalted One is a
delicate Buddha, a delicate prince. You must have endured
much hardship, standing and sitting here alone as you have
during these three months. For of course you had no one to per-
form the major and minor duties for you, no one to offer you
water for rinsing the mouth or to perform any of the other du-
ties for you.” The Buddha replied, “Monks, the elephant
Pàrileyyaka performed all of these offices for me. For one who
obtains such a companion as he may well live alone; did one
fail to find such, even so, that life of solitude is better.”
1003
nipakaü saddhiü caraü sàdhuvihàriü dhãraü sahàyaü
sacē labhētha sabbàni parissayàni abhibhuyya tēna atta-
manō satãmà careyya
nipakaü: wise; saddhiü caraü: associates with one; sàd-
huvihàri: lives virtuously; dhãraü: firm and intelligent;
sahàyaü; companion; sacē labhētha: if you can have; sab-
bàni parissayàni: all evil; every danger; abhibhuyya: over-
coming; tēna: with him; attamanō: with a happy mind;
satãmà: with mindfulness; careyya: live
If you come upon a wise, mature companion whose ways are
virtuous, you must associate with him as you can then lead a
happy and alert life, overcoming all dangers.

nipakaü saddhiü caraü sàdhuvihàri dhãraü
sahàyaü cē nō labhētha vijitaü raññhaü pahàya
ràjà iva ara¤¤ē màtaïgō nàgō iva ēkō carē
nipakaü: wise; saddhiü caraü: associates with one; sàd-
huvihàri: lives virtuously; dhãraü: firm and intelligent;
sahàyaü: companion; sacē nō labhētha: if you cannot
have; vijitaü: defeated; lost; raññhaü: kingdom; pahàya:
abandoning; ràjà iva: like the king; ara¤¤ē: in the forest;
màtaïgō nàgō iva: like the elephant Màtanga, alone in the
forest; ēkō: all alone; carē: go about
If you cannot come upon a wise, mature companion whose
ways are virtuous, you must go about life all alone like a king
who, abandoning his conquered kingdom, lives in exile, or like
1004
the elephant Màtanga, who roams about the forest living in
solitude.

ēkassa caritaü seyyō bàlē sahàyatà natthi ara¤¤ē màtaïgō
nàgō iva appossukkō ēkō carē pàpàni na ca kayirà
ēkassa: the lone person’s; caritaü: behaviour; seyyō: is great;

bàlē: with the ignorant; natthi sahàyatà: no companionship;
ara¤¤ē: in the forest; màtaïgō nàgō iva: like the elephant
Màtanga; appossukkō: with limited needs; ēkō carē: go about
alone; pàpàni na ca kayirà: doing no evil
Leading a solitary life is more commendable. One cannot keep

company with ignorant ones. With only a limited number of
needs, let one lead a life of solitude, doing no wrong, like the
elephant Màtanga.
Commentary
While residing in the Pàrileyyaka Forest, where the elephant Pàri-
leyyaka waited on him, the Buddha spoke these verses with reference
to the monks from Kōsambi.
The Buddha was dwelling in the ninth year of His ministry, at the
Ghōsitàràma, the monastery built by Ghōsita in Kōsambi. A certain
monk who had committed a disciplinary offence considered it an of-
fence, whereas the other monks considered it to be otherwise, Subse-
quently, the monk who committed the offence did not consider it so,
whereas the other monks by this time held the opinion that he was
guilty.
The alleged offence was of leaving some water in the pot without emp-
tying it after the monk had used the lavatory. The monk who was al-
1005
leged to have committed the offence then admitted his fault when he
was questioned by the other monks. So the other monks got together
and pronounced an expulsion order against him.
That monk was learned, scholarly, versed in the discourses and the dis-
cipline, and was well accomplished in knowledge and conduct. He
went to his friends and well wishers in the order, and explained to them
what took place, and convinced them of his innocence. These monks
went to see the monks who pronounced the expulsion order against
their friend, and entered into an argument with them, but the matter did
not end happily.
The monks got divided into two camps, and the matter reached the ears
of the Buddha. The Buddha remarked that dissension had arisen in the
fraternity of monks, and went up to the monks who pronounced the ex-
pulsion order. He explained to them the folly of their act as it would
lead to dissension among the fraternity of monks. Next, the Buddha
went to the followers of the other group, and disapproved of their con-
duct as that, too, could lead to unexpected dissension among the
monks.
After the admonition of the Buddha, the monks who pronounced the
expulsion order continued to conduct their disciplinary rites within the
precincts of the monastery, whereas the other faction began to conduct
their rites outside the limits of the monastery. When the attention of the
Buddha was drawn to this situation, He found nothing wrong with it.
However, the matter did not end there. The monks of Kōsambi were di-
vided into two camps, and they kept on quarrelling among themselves
in the village, in the alms-hall, and wherever they met. The people in
the villages were displeased at this conduct of the monks, and began to
rebuke and revile them.
Some monks invited the Buddha to intervene in this matter and put an
end to these disputes and dissensions in the fraternity of monks. Hence
the Buddha came to the assembly of monks, and admonished them
against their dissension. Then the Buddha preached to them the story
1006
of King Brahmadatta of Kàsi, and of King Dãghiti of Kōsala, and the
conduct of prince Dãghàyu to illustrate the evils of quarrels and the ad-
vantages of forbearance.
Referring to the forbearance and mildness of the kings themselves, the

Buddha exhorted the monks to sink their differences and be patient
since they were already leading the lives of monks. However a spokes-
man of one faction of the quarrelsome monks said that the Buddha
should keep out of their disputes and leave them alone.
The Buddha left the assembly, remarking: “These foolish people have
lost control of themselves. It is difficult to admonish and convince
them.”
Next morning the Buddha, after His round for alms in Kōsambi, took
the mid-day meal and spoke in the midst of the fraternity of monks of
the evils of enmity and disunity, and the advantages of solitude where
one cannot find good company.
After speaking to the fraternity of monks, the Buddha left the city of
Kōsambi all alone, proceeded to the village of Bàlakalōnakàràma
(Bàlaka, the salt maker), and was received by the Venerable Bhagu.
Thence, He proceeded to Pàcina Vaüsa park, where the Venerable An-
uruddha, Nandiya and Kimbila were staying.
The watcher of the park tried to stop the Buddha coming to the park
but the three monks rushed to receive the Buddha in reverence. After
hearing that they were living in great unity and regard for one another,
the Buddha admonished them, and left the grove for the Pàrileyyaka
forest.
The Buddha arrived at the Pàrileyyaka forest, and entered the Rakkhita
grove (sanctuary), and began to stay at the foot of a lofty Sàla tree.
The Buddha all alone, left to Himself, was feeling very happy and re-
lieved, as He was away from the disputing and quarrelsome monks of
Kōsambi who were in the habit of coming to Him with their com-
plaints.
1007
An elephant, a leader of a herd, who was sick of the herd in that forest,
thought of solitary life. For branches of trees brought by him were
eaten up by others in the herd and his body was rubbed against by she-
elephants as they were coming out of water. The elephant came up to
the place where the Buddha was seated, and began to attend on the
Buddha by cleaning up the place and bringing food and drinks with his
trunk. Thus he, too, took delight in his life of solitude. Then the
Buddha spoke forth a solemn utterance of joy on the advantages of
solitude.
After spending three months at the Pàrileyyaka forest, the Buddha

came back to the Jētavana Monastery. Now the citizens of Kōsambi
were displeased with the quarrelsome monks and refused to give them
alms or pay other respects. Then the monks told the lay devotees that
they would go to see the Buddha and settle all their differences under
Him.
The Venerables Sàriputta, Moggallàna, Mahà Kassapa, Rãvata, Anu-

ruddha, Upàli, ânanda, and Ràhula heard of the intended visit of the
quarrelsome monks, and sought the advice of the Buddha as to how
they should be treated. The Buddha instructed them on the principles
of discipline.
Similarly, Mahà Pajàpati Gōtami, Anàthapiõóika, and Visàkhà sought

the advice of the Buddha as to what attitude to be adopted towards the
two factions of quarrelsome monks. The Buddha admonished them to
treat both factions with alms, etc., and to listen to both factions, but to
follow the righteous side.
The two factions of monks settled their disputes, and went up to the
Buddha and apologised to Him. The Buddha delivered them further ad-
monitions and instructions on discipline.
Said the Buddha: “The elephant Pàrileyyaka had been looking after me
all this time. If one has such a good friend one should stick to him. But,
if one cannot find a good friend, better to stay alone.”
1008
The Bliss & Blessing To Be An Arahat
Four Forms Of Blessing
23 (12) The Story of Màra (Verses 331 – 333)
This doctrinal instruction was given by the Buddha while he

was dwelling in a forest-hut in the Himàlaya country with ref-
erence to Màra.
Tradition has it that at this time kings oppressed the subjects
over whom they ruled. As the Buddha saw men punished and
persecuted under the rule of these wicked kings, he was moved
to compassion. And he considered thus within himself, “Is it
not possible to exercise sovereignty without killing or causing
to kill, without conquering or causing to conquer, without sor-
row or causing sorrow, with justice and righteousness?” Now
Màra the Evil One perceived within himself the thought that
was passing through the mind of the Buddha, and thought thus,
“The monk Gōtama is considering within himself. ‘Is it not
possible to exercise sovereignty?’ It must be that he now de-
sires to exercise sovereignty. And this thing which is called
sovereignty is an occasion of heedlessness. If he does exercise
sovereignty, I may be able to catch him off his guard. I will
therefore go and arouse his ambition.”
Accordingly Màra encouraged the Buddha to exercise sover-

eignty; let the happy one exercise sovereignty, without killing or
causing to kill, without conquering or causing to conquer, with-
out sorrow or causing sorrow, with justice and righteousness.
The Buddha said to Màra, “Evil one, what do you see in me that
makes you speak thus to me?” Màra said, “Venerable, the Ex-
alted One has developed to the full the four bases of magic
power. For should the Buddha resolve, ‘Let the Himàlaya, king
1009
of mountains, be turned to gold,’ gold would that mountain be. I
too will do with this wealth all those things which can be done
with wealth. Thus you shall rule justly and righteously.”
Then said the Buddha:
The whole of a mountain of gold, even of fine gold,
is not enough for one.
Knowing this, a man should walk justly.
How can a man who has seen whence arises suffering
devote himself to the pleasures of sense?
Let the man who has come to know
that substratum of being
which is called attachment in the world,
train himself to subdue this alone.
With these Stanzas did the Buddha arouse and alarm Màra the
evil one. Then he said to him, “I will admonish you yet again,
evil one. I have nothing in common with you. Thus do I ad-
monish you.”

atthamhi jàtamhi sahàyà sukhà itarãtarēna yà tuññhã
sukkhà jãvitasaïkhayamhi pu¤¤aü sukhaü sabbassa
dukkhassa pahànaü sukhaü
atthamhi: when a task; jàtamhi: arises; sahàyà: friends and

associates; itarãtarēna: if from some possessions; yà tuññhã:
there is satisfaction; sukkhà: it is a comfort; jãvitasaïkhay-
amhi: towards the end of life; pu¤¤aü: merit; sukhaü: is a
comfort; sabbassa: all; dukkhaü: suffering; pahànaü:
eradication; sukhaü: is a bliss
1010
Friends in need are a comfort. Satisfaction with whatever little
you have is a comfort. Merit, at the end of one’s days, is a com-
fort. It is bliss, indeed, to eradicate all sufferings.
lōkē matteyyatà sukhà athō petteyyatà

brahma¤¤atà sàma¤¤atà sukhà
lōkē: in this world; matteyyatà: motherhood; sukhà: is a

blessing; athō: in the same way; petteyyatà: fatherhood;
brahma¤¤atà: the state of an Arahat; sàma¤¤atà: monk-
hood
In this world, motherhood is a blessing. In the same way, fa-

therhood, too, is a blessing. Monkhood is a blessing. Above all,
arahathood is a blessing.
yàva jarà sãlaü sukhaü saddhà patiññhità sukhà pa¤¤àya

pañilàbhō sukhō pàpànaü akaraõaü sukhaü
yàva jarà: until physical decay; sãlaü: in virtue; sukhaü: is

a blessing; patiññhità: being firmly established; pa¤¤àya:
wisdom; pañilàbhō: acquisition; sukhō: is a blessing;
pàpànaü: unwholesomeness; akaraõaü: non-commission
Pursuit of virtue until old age and decay is a blessing. The ac-
quisition of wisdom is a blessing. It is a blessing to refrain
from unwholesomeness.
1011
Commentary
In these stanzas the Buddha places an emphasis on Sahàyas (friends

and associates) and stresses the need to consider motherhood, father-
hood, monkhood and arahathood as blessings. The Buddha reminded
young householder Sigàla, who was in the habit of worshipping the six
directions, that there is yet another group of six directions he should
worship. These six are made of a one’s family members and social and
religious persons to whom honour is due. So the story goes this way.
A young man named Sigàla used to worship the six cardinal points of
the heavens – east, south, west, north, nadir and zenith – in obeying
and observing the last advice given him by his dying father. The
Buddha told the young man that in the ‘noble discipline’ (ariyassa vi-
nayē) of his teaching the six directions were different. According to his
‘noble discipline’ the six directions were:– east: parents; south: teach-
ers; west: wife and children; north: friends, relatives and neighbours;
nadir: servants, workers and employees; zenith: religious men.
“One should worship these six directions” said the Buddha. Here the
word worship (namasseyya) is very significant, for one worships
something sacred, something worthy of honour and respect. These six
family and social groups mentioned above are treated in Buddhism as
sacred, worthy of respect and worship. But how is one to worship
them? The Buddha says that one could worship them only by perform-
ing one’s duties towards them. These duties are explained in his dis-
course to Sigàla.
First: Parents are sacred to their children. The Buddha says: “Parents
are called bràhma” (brahmàti màtàpitarō). The term brahma denotes
the highest and most sacred conception in Indian thought, and in it the
Buddha includes parents. So in good Buddhist families at the present
time children literally worship their parents everyday, morning and
evening. They have to perform certain duties towards their parents ac-
cording to the noble discipline: they should look after their parents in
their old age; should do whatever they have to do on their behalf;
1012
should maintain the honour of the family and continue the family tradi-
tion; should protect the wealth earned by their parents; and perform
their funeral rites after their death. Parents, in their turn, have certain
responsibilities towards their children: they should keep their children
away from evil courses; should engage them in good and profitable ac-
tivities; should give them a good education; should marry them into
good families; and should hand over the property to them in due
course.
Second: The relation between teacher and pupil should respect and be
obedient to his teacher; should attend to his needs of any; should study
earnestly. And the teacher, in his turn, should train and shape his pupil
properly; should teach him well; should introduce him to his friends;
and should try to procure him security or employment when his educa-
tion is over.
Third: The relation between husband and wife: love between husband
and wife is considered almost religious or sacred. It is called Sadàra-
Brahmacariya ‘sacred family life’. Here, too, the significance of the
term Brahma should be noted: the highest respect is given to this rela-
tionship. Wives and husbands should be faithful, respectful and de-
voted to each other, and they have certain duties towards each other:
the husband should always honour his wife and never be wanting in re-
spect to her; he should love her and be faithful to her; should secure her
position and comfort; and should please her by presenting her with
clothing and jewellery. (The fact that the Buddha did not forget to
mention even such a thing as the gifts a husband should make to his
wife shows how understanding and sympathetic were his humane feel-
ings towards ordinary human emotions.) The wife, in her turn, should
supervise and look after household affairs; should entertain guests, vis-
itors, friends, relatives and employees; should love and be faithful to
her husband; should protect his earnings; should be clever and ener-
getic in all activities.
Fourth: The relation between friends, relatives and neighbours: they

should be hospitable and charitable to one another; should speak pleas-
1013
antly and agreeably; should work for each other’s welfare; should be
on equal terms with one another; should not quarrel among themselves;
should help each other in need; and should not forsake each other in
difficulty.
Fifth: The relation between master and servant: the master or the em-
ployer has several obligations towards his servant or his Employee:
work should be assigned according to ability and capacity; adequate
wages should be paid; medical needs should be provided; occasional
donations or bonuses should be granted. The servant or employee, in
his turn, should be diligent and not lazy; honest and obedient and not
cheat his master; he should be earnest in his work.
Sixth: The relation between the religious (lit. recluses and bràhmanas)
and the laity: lay people should look after the material needs of the reli-
gious with love and respect; the religious with a loving heart should
impart knowledge and learning to the laity, and lead them along the
good path away from evil.
Matteyyatà: This means attention and good conduct towards mothers –

towards womankind. The Buddha has a unique place in world’s reli-
gions, as a spiritual leader who was keenly concerned with providing
privileges to women.
Women’s position in Buddhism is unique. The Buddha gave women

full freedom to participate in a religious life. The Buddha was the first
religious teacher who had given this religious freedom to women. Be-
fore the Buddha, women’s duty had been restricted to the kitchen;
women were not even allowed to enter any temple or to recite anything
religious. During the Buddha’s time, women’s position in society was
very low. The Buddha was criticized very strongly by the prevailing
establishment when he gave this freedom to women. His move to allow
women to enter the holy order was extremely radical for the times. Yet
1014
the Buddha allowed women to prove themselves and to show that they
too had the capacity like men to attain the highest position is the reli-
gious way of living by attaining Arahanthood. Every woman in the
world must be grateful to the Buddha for showing them the real reli-
gious way of living and for giving such freedom to them for the first
time in world history.
A good illustration of the prevailing attitude towards women during the

Buddha’s time is found in these words of Màra:
“No woman, with the two-finger wisdom which is hers, could ever
hope to reach those heights which are attained only by the sages.”
Undoubtedly the Buddha was vehement in contradicting such attitudes.

The nun to whom Màra addressed these words, gave the following
reply:
“When one’s mind is well concentrated and wisdom never fails, does
the fact of being a woman make any difference?”
King Kōsala was very much disappointed when he heard that his
Queen had given birth to a baby girl. He had expected a boy. To con-
sole the sad King, the Buddha said:
“A female child, O Lord of men, may prove

Even a better offspring than a male.
For she may grow up wise and virtuous.
Her husband’s mother reverencing, true wife.
The boy that she may bear may do great deeds.
And rule great realms, yes, such a son.
Of noble wife becomes his country’s guide.”
On one such occasion, he admitted that man is not always the only
wise one; woman is also wise.
1015
Chapter 24
Taõhà Vagga
Craving
The Increase Of Craving
How Craving Increases
Escaping Craving & Uprooting Craving
24 (1) The Story of the Past: The Insolent Monk.
The Bandits The Story of the Present: The Fishermen, and
The Fish with Stinking Breath (Verses 334 – 337)
The story goes that in times long past, when Buddha Kassapa
passed into Nibbàna, two brothers of a respectable family re-
tired from the world and became monks under their disciples.
The name of the older brother was Sōdhana, and that of the
younger was Red Kapila. Likewise their mother Sàdhinã and
their younger sister Tàpanà retired from the world and became
nuns. After the two brothers had become monks, they per-
formed regularly and faithfully the major and minor duties to
their teachers and their preceptors. One day they asked the fol-
lowing question, “Venerable, how many burdens are there in
this religion?” and received the following answer, “There are
two burdens: the burden of study and the burden of medita-
tion.” Thereupon the older brother said, “I will fulfil the burden
of meditation,” and for five years stayed with his teacher and
his preceptor. Obtaining a meditation topic leading to arahat-
ship, he entered the forest, and after striving and struggling
with might and main, attained arahatship.
Said the younger brother, “I am young yet; when I am old, I

will fulfil the burden of meditation.” Accordingly he assumed
the burden of study and learned by heart the three Pitakas. By
his knowledge of the texts, he gained a great following, and
through his following, rich offerings. Drunk with the intoxica-
tion of great learning, and overcome with craving for gain, he
1017
was led by overweening pride of knowledge to pronounce a
thing said by others, even when it was right, to be wrong; even
when wrong, to be right; even when it was innocent, to be sin-
ful; even when sinful, to be innocent. The kindly monks used
to say to him, “Brother Kapila, do not speak thus:” and would
admonish him, quoting to him the doctrine and the discipline.
But Kapila would reply, “What do you know, empty-fists?”
and would go about snubbing and disparaging others.
The monks reported the matter to his brother, Venerable

Sōdhana. Sōdhana went to him and said, “Brother Kapila, for
men such as you, right conduct is the life of religion; therefore
you should not abandon right conduct, reject that which is right
and proper and speak as you do.” Thus did Sōdhana admonish
his brother Kapila. But the latter paid no attention to what he
said. However, Sōdhana admonished him two or three times,
but seeing that he paid no attention to his words, left him, say-
ing, “Well, brother, you will become notorious for your do-
ings.” And from that time on, the rest of the kindly monks
would have nothing to do with him.
Thus did the monk Kapila adopt an evil mode of conduct and
go about with companions confirmed like himself in an evil
mode of conduct. One day he said to himself, “I will recite the
Pàtimokkha in the hall of discipline.” So taking a fan and seat-
ing himself in the seat of the Dhamma, he recited the
Pàtimokkha, asking the usual question, “Brethren, are there,
among the monks who are here gathered together, any who
have anything to confess?” The monks thought, “What is the
use of giving this fellow an answer?” Observing that the monks
all remained silent, he said, “Brethren, there is no doctrine or
discipline; what difference does it make whether you hear the
1018
Pàtimokkha or not?” So saying, he arose from the seat. Thus
did he retard the teaching of the word of Buddha Kassapa.
Venerable Sōdhana attained Nibbàna in that very state of ex-

istence. As for Kapila, at the end of his allotted term of life, he
was reborn in the great hell of avãci. Kapila’s mother and sister
followed his example, reviled and abused the kindly monks,
and were reborn in that same Hell.
Now at that time there were five hundred men who made a liv-
ing by plundering villages. One day the men of the countryside
pursued them, whereupon they fled and entered the forest. See-
ing no refuge there, and meeting a certain forest hermit, they
saluted him and said to him, “Venerable, be our refuge.” The
Venerable replied, “For you there is no refuge like the precepts
of morality. Do you take upon yourselves, all of you, the five
precepts.” “Very well,” agreed the bandits, and took upon
themselves the five precepts. Then the Venerable admonished
them, saying, “Now that you have taken upon yourselves the
Precepts, not even for the sake of saving your lives, may you
transgress the moral law, or entertain evil thoughts.” “Very
well,” said the former bandits, giving their promise.
When the men of the countryside reached that place, they

searched everywhere, and discovering the bandits, deprived all
those bandits of life. So the bandits died and were reborn in the
world of the gods; the leader of the bandits became the leading
deity of the group. After passing through the round of exist-
ences forward and backward in the world of the gods for the
period of an interval between two Buddhas, they were reborn
in the dispensation of the present Buddha in a village of fisher-
men consisting of five hundred households near the gate of the
city of Sàvatthi.
1019
The leader of the band of deities received a new birth in the
house of the leader of the fishermen, and the other deities in the
houses of the other fishermen. Thus on one and the same day
all received a new conception and came forth from the wombs
of their mothers. The leader of the fishermen thought to him-
self, “Were not some other boys born in this village today?”
Causing a search to be made, he learned that the companions
had been reborn in the same place. “These will be the compan-
ions of my son,” thought he, and sent food to them all for their
sustenance. They all became playfellows and friends, and in
the course of time grew to manhood. The oldest of the fisher-
men’s sons won fame and glory and became the leading man of
the group.
Kapila was tormented in hell during the period of an interval

between two Buddhas, and through the fruit of his evil deeds
which still remained, was reborn at this time in the Aciravatã
River as a fish. His skin was of a golden hue, but he had stink-
ing breath.
Now one day those companions said to themselves, “Let us

snare some fish.” So taking a net, they threw it into the river. It
so happened that this fish fell into their net. When the residents
of the village of fishermen saw the fish, they made merry and
said, “The first time our sons snared fish, they caught a gold-
fish; now the king will give us abundant wealth.” The compan-
ions tossed the fish into a boat and went to the king. When the
king saw the fish, he asked, “What is that?” “A fish, your maj-
esty,” replied the companions. When the king saw it was a
goldfish, he thought to himself, “The Buddha will know the
reason why this fish has a golden hue.” So ordering the fish to
be carried for him, he went to the Buddha. As soon as the fish
1020
opened his mouth, the whole Jētavana stank. The king asked
the Buddha, “Venerable, how did this fish come to have a
golden hue? And why is it that he has stinking breath?”
“Great king, in the dispensation of Buddha Kassapa this fish

was a monk named Kapila, and Kapila was very learned and
had a large following. But he was overcome with desire of
gain, and would abuse and revile those who would not take
him at his word. Thus did he retard the religion of Buddha Kas-
sapa, was therefore reborn in the avãci hell, and because the
fruit of his evil deed has not yet been exhausted, has just been
reborn as a fish. Now since for a long time he preached the
word of the Buddha and recited the praises of the Buddha, for
this cause he has received a golden hue. But because he reviled
and abused the monks, for this cause he has come to have
stinking breath. I will let him speak for himself, great king.”
“Venerable, by all means let him speak for himself.”
So the Buddha asked the fish, “Are you Kapila?” “Yes, Vener-
able, I am Kapila.” “Where have you come from?” “From the
Great Hell of Avãci, Venerable.” “What became of your older
brother Sōdhana?” “He passed into Nibbàna, Venerable.” “But
what became of your mother Sàdhinã?” “She was reborn in
Hell, Venerable.” “And what became of your younger sister
Tàpanà?” “She was reborn in hell, Venerable.” “Where shall
you go now?” “Into the great hell of avãci, Venerable.” So say-
ing, the fish, overcome with remorse, struck his head against
the boat, died then and there, and was reborn in hell. The multi-
tude that stood by were greatly excited, so much so that the
hair of their bodies stood on end. At that moment the Buddha,
perceiving the disposition of mind of the company there as-
sembled, preached the Dhamma in a way that suit the occasion:
1021
A life of righteousness, a life of holiness,
This they call the gem of highest worth.
Beginning with these words, the Buddha recited in full the
Kapila Sutta, found in the Sutta Nipàta.
manujassa pamattacàrinō taõhà vaóóhati màluvà viya sō
plavati huràdhuraü phalam icchaü vanasüiü vànarō iva
manujassa: man’s; pamattacàrinō: of slothful ways; taõhà:
craving; vaóóhati: grows; màluvà viya: like the creeper that
destroys trees; sō: he; plavati: keeps on jumping; huràd-
huraü: from birth to birth; phalam icchaü: fruit-loving;
vanasüiü: in the forest; vànarō iva: like a monkey
Man’s craving grows like the creeper màluvà. At the end, the
creeper destroys the tree. Like the monkey that is not happy
with the fruit in the tree, the man of craving keeps on jumping
from one existence to another.

jammã visattikà ēsà taõhà lōkē yaü sahatã
tassa abhivaññhaü bãraõaü iva sōkà
jammã: lowly; visattikà: the poisonous and clinging; ēsà
taõhà: this craving; lōkē: in this world; yaü: if someone;
sahatã: crushes; tassa: to that person; abhivaññhaü:
exposed to repeated rains; bãraõaü iva: like the bãraõa
grass; sōkà: his sorrows; vaóóhanti: increase.
If someone is overcome by craving which is described as lowly
and poisonous, his sorrows grow as swiftly and profusely as
bãraõa grass, after being exposed to repeated rains.
1022
lōkē yō ca jammiü duraccayaü ētaü taõhà sahatã
tamhà sōkà pokkharà udabindå iva papatanti
lōkē: here in this world; yō ca: if someone; jammiü: lowly;

duraccayaü: that is difficult to be passed over; ētaü taõhà:
this craving; sahatã: subdues; tamhà: from him; sōkà: sor-
rows; pokkharà udabindå iva: like water off the lotus leaf;
papatanti: slip away
Craving is a lowly urge. It is difficult to escape craving. But, in

this world, if someone were to conquer craving, sorrows will
slip off from him like water off a lotus leaf.

yàvantō ettha samàgatà vō bhaddaü taü vō vadàmi
usãratthō bãraõaü iva taõhàya målaü khanatha nalaü
sōtō iva màrō vō punappunaü mà bha¤ji
yàvantō: all those; ettha: here; samàgatà: have assembled;

vō: all of you; bhaddaü: may be well; taü: therefore; vō: to
you; vadàmi: I will give this advice; usãratthō: those who
seek the sweet-smelling usãra grass-roots; bãraõaü iva: as
they dig out bãraõa grass; taõhàya: of craving; målaü: the
root; khanatha: dig out; nalaü iva: uprooting the reeds;
sōtō: the flood; màrō: death; punappunaü: over and over;
nabha¤ji: may not torture you
All those here assembled, may you all be well. I will advise
you towards your well being. The person who is keen to get
sweet-smelling usãra roots must first dig up the bãraõa grass
roots. In the same way, dig up the roots of craving. If you do
1023
that, Màra – death – will not torture you over and over like a
flood crushing reeds.
Commentary
màluvà viya: like the màluvà creeper. Màluvà creeper is a parasite
growing upon trees. The creeper embraces the tree and eventually
destroys it. Similarly, the craving that grows in the mind of a person
destroys it.
phalaü icchaü vànarō viya: like the monkey seeking fruit. The mon-
key is not happy with the fruit in that tree only. He keeps on jumping
from tree to tree.
visattikà: the term visattikà is given to craving for several reasons. It is
called so because it entangles. Because it is poisonous too, craving is
given this name.
bãraõa grass: This is a variety of grass that grows swiftly. After being
exposed to repeated rains, it grows even faster. Sorrow is described as
bãraõa grass after several rains.
duraccayaü: craving is a potent temptation, It is difficult to be ignored
– to be overlooked.
usãra grass: The root of the usãra grass smells sweet. In order to get at
it, first the bãraõa grass has to be cleared away. Therefore, in order to
get to higher states, you must first uproot craving.
The verses in this instance arise out of an encounter with some people
who caught a strange fish. This incident indicates the remarkable range
of people the Buddha met. The following is another instance of the
Buddha meeting with an ordinary farmer:
The hungry farmer of âlavi: One morning, the Buddha left the Jēta-
vana Monastery in the company of five hundred monks, and arrived at
âlavi for the sake of a poor farmer. The people of âlavi invited the
Buddha and the fraternity of monks to alms. After the meal, when the
time came for the preaching and making over the merits, the Buddha
remained silent.
1024
The poor farmer who heard of the arrival of the Buddha in âlavi had to
look for a lost bull and spend the whole morning in the search of it. He
came back, oppressed with hunger. However, without going home for
food, he came to the place where the Buddha was seated, with the idea
of worshipping the Buddha.
When the farmer came and saluted the Buddha, and remained aside,
the Buddha asked the attendants whether any food was left. When they
answered in the affirmative, the Buddha asked them to feed him. After
he finished the meal, the Buddha delivered a discourse, and at the end
of it the farmer realized the fruit of sōtàpatti.
On the way back, the monks began to talk about this sympathetic act of
the Buddha. While standing on the road, the Buddha explained that no
preaching could be understood by a person when afflicted with hunger.
Several in the crowd realized fruits such as sōtàpatti.
Another instance of the Buddha’s meetings with people in various hu-

man situations is presented by the following story:
The boys who were attacking a serpent: One day, while the Buddha
was staying at the Jētavana Monastery in Sàvatthi, He went on his
round for alms in the afternoon in the city. At a spot not far from the
monastery, the Buddha saw a large number of boys attacking a serpent
with sticks.
“What are you doing, boys” asked the Buddha.
“We are attacking this serpent with a stick”, the boys replied.
“Why do you want to kill the serpent?” asked the Buddha.
“Out of fear that the serpent would bite us.”
The Buddha admonished them thus: Those who, in search of happi-

ness, attack others who desire happiness, gain nothing good in the end.
Similarly, those who, in search of happiness, refrain from attacking
others who desire happiness arrive at bliss afterwards.
At the end of the admonition, the boys realized the fruit of sōtàpatti.
1025
Craving Uneradicated Brings Suffering
Over And Over Caught In The
Current Of Craving
The Creeper Of Craving
Bliss Does Not Come Through Craving
The Bonds That Entrap Men
Nibbàna By Shunning Craving
24 (2) The Young Sow (Verses 338 – 343)
The story goes that one day, as the Buddha was entering Ràjag-
aha for alms, seeing a young sow, he smiled. Venerable
ânanda, seeing the circle of light which proceeded from his
teeth and came forth from his open mouth, asked the Buddha
his reason for smiling, saying, “Venerable, what is the cause of
your smile?” The Buddha said to him, “ânanda, just look at
that young sow!” “I see her, Venerable.”
“In the dispensation of exalted Kakusandha she was a hen that

lived in the neighbourhood of a certain hall of assembly. She
used to listen to a certain monk who lived the life of contem-
plation, as he repeated a formula of meditation leading to in-
sight. Merely from hearing the sound of those sacred words,
when she passed out of that state of existence, she was reborn
in the royal household as a princess named Ubbarã.
“One day she went to the privy and saw a heap of maggots.
Then and there, by gazing upon the maggots, she formed the
conception of maggots and entered into the first trance. After
remaining in that state of existence during the term of life allot-
ted to her, she passed out of that state of existence and was re-
born in the world of brahmà. Passing from that state of exist-
1026
ence, buffeted by rebirth, she has now been reborn as a young
sow. It was because I knew these circumstances that I smiled.”
As the monks led by Venerable ânanda listened to the Buddha

they were deeply moved. The Buddha, having stirred their
emotions, proclaimed the folly of craving, and even as he stood
there in the middle of the street, pronounced the following
Stanzas:
338. As a tree, though it be cut down, grows up again if its root
be sound and firm, So also, if the inclination to craving be
not destroyed, this suffering springs up again and again in
this world.
339. He that is in the tow of the six and thirty powerful currents
running unto pleasure, such a man, misguided, the waves
of desires inclining unto lust sweep away.
340. The currents run in all directions; the creeper buds and
shoots; when you see the creeper grown, be wise and cut
the root.
341. Flowing and unctuous are a creature’s joys; men devote
themselves to pleasure and seek after happiness; therefore
do they undergo birth and decay.
342. Pursued by craving, men dart hither and thither like a
hunted hare; held fast by fetters and bonds, they undergo
suffering repeatedly and long.
343. Pursued by craving, men dart hither and thither like a
hunted hare. Therefore a monk should banish craving,
desiring for himself freedom from lust.
The young sow, after passing out of that state of existence, was
reborn in Suvaõõabhåmi in the royal household. Passing from
1027
that state of existence, she was reborn at Benàres; passing from
that state of existence, she was reborn at Suppàraka Port in the
household of a dealer in horses, then at Kàvãra Port in the
household of a mariner. Passing from that state of existence, she
was reborn in Anuràdhapura in the household of a nobleman of
high rank. Passing from that state of existence, she was reborn
in the South country in the village of Bhokkanta as the daughter
of a householder named Sumanà, being named Sumanà after
her father. When this village was deserted by its inhabitants, her
father went to the kingdom of Dãghavàpi, and took up his resi-
dence in the village of Mahàmuni. Arriving here on some
errand or other Lakuõñaka Atimbara, minister of King Duññhagà-
manã, met her, married her with great pomp, and took her with
him to live in the village of Mahàpuõõa. One day Venerable An-
ula, whose residence was the Mahà Vihàra of Kōñipabbata,
stopped at the door of her house as he was going his round for
alms, and seeing her, spoke thus to the monks, “Venerables,
what a wonderful thing that a young sow should become the
wife of Lakuõñaka Atimbara, prime minister of the king!”
When she heard his words, she uncovered her past states of ex-
istence, and she received the power of remembering previous
births. Instantly she was deeply moved, and obtaining permis-
sion of her husband, retired from the world with great pomp
and became a nun of the order of Pa¤cabàlaka nuns. After lis-
tening to the recitation of the Mahàsatipaññhàna Suttanta in
Tissa Mahà Vihàra, she was established in the fruit of conver-
sion. Subsequently, after the crushing of the Damiëas, she re-
turned to the village of Bhokkanta, where her mother and fa-
ther lived, and took up her residence there. After listening to
the âsãvisōpama Sutta in Kallaka Mahà Vihàra, she attained
arahatship. On the day before she passed into Nibbàna, ques-
1028
tioned by the monks and nuns, she related this whole story to
the community of nuns from the beginning to the end; likewise
in the midst of the assembled community of monks, associat-
ing herself with the Venerable Mahà Tissa, a reciter of the
Dhammapada and a resident of Maõóalàràma, she related the
story as follows:
“In former times I fell from human estate and was reborn as a
hen. In this state of existence my head was cut off by a hawk. I
was reborn at Ràjagaha, retired from the world, and became a
wandering nun, and was reborn in the stage of the first trance.
Passing from that state of existence, I was reborn in the house-
hold of a treasurer. In but a short time I passed from that state
of existence and was reborn as a young sow. Passing from that
state of existence, I was reborn in Suvaõõabhåmi; passing from
that state of existence, I was reborn at Vàràõasã passing from
that state of existence, I was reborn at Suppàraka Port; passing
from that state of existence, I was reborn at Kàvãra Port; pass-
ing from that state of existence, I was reborn at Anuràdhapura;
passing from that state of existence, I was reborn in Bhokkanta
village. Having thus passed through thirteen states of exist-
ence, for better or for worse, in my present state of existence I
became dissatisfied, retired from the world, became a nun, and
Every one of you, work out your salvation with heedfulness.”
With these words did she stir the four classes of disciples with
emotion; and having so done, passed into Nibbàna.

yathà api målē anupaddavē daëhē chinnō api rukkho puna
ēva råhati ēvam api tanhànusayē anåhatē idaü dukkhaü
punappunaü nibbattatã
1029
yathà api: when; målē: the root; anupaddavē: unharmed;
daëhē: (and) strong; chinnō api: though cut down; rukkho:
the tree; puna ēva: once again; råhati: grows up; ēvam api:
in the same way; tanhànusayē: the hidden traces of crav-
ing; na åhatē: when not totally uprooted; idaü dukkhaü:
this suffering; punappunaü: again and again; nibbattatã:
will grow
Even when a tree has been cut down, it will grow up again if its
roots are strong and unharmed. Similarly, when traces of crav-
ing remain, the suffering is likely to arise again and again.

yassa chattiüsatã sōtà manàpassavanà bhusà duddiññhiü
ràganissità saïkappà vàhà vahanti
yassa: in whom; chattiüsatã sōtà: thirty-six streams; manà-
passavanà: attractive to the mind; bhusà: (craving) are
powerful; duddiññhiü: unwise; ràganissità: mixed with
sensuality; saïkappà: thoughts and feelings; vàhà: (are)
very powerful; vahanti: (this) leads them (to hell)
If in a person the thirty-six streams flow strongly towards
pleasurable thoughts, that person of depraved views will be
carried away on those currents of craving.

sōtà savanti sabbadhi latà ubbhijja tiññhati jàtaü taü
lataü ca disvà pa¤¤àya målaü chindatha
sōtà: the streams (of craving); savanti: flow; sabbadhã:
everywhere; latà: the creeper; ubbhijja: has sprung up;
tiññhati: (and) stays; jàtaü: that sprung up; latà: creeper (of
1030
craving); disvà: having seen; pa¤¤àya: with wisdom;
målaü: the root; chindatha: cut down
The streams of craving flow towards objects everywhere. As a
result, a creeper springs up and flourishes. The wise, when they
see this creeper, should cut its root with wisdom.
saritàni sinēhitàni somanassàni jantunō bhavanti
tē sàtasità sukhesinō tē narà vē jàtijaråpagà
saritàni: flowing towards objects; sinēhitàni: soaked with
craving; sōmanassàni: pleasures; jantunō: people; bha-
vanti: have; tē: they; sàtasità: seek pleasure; sukhesinō:
pursue happiness; tē narà: such persons; vē: certainly; jàti-
jaråpagà: go to birth and decay
Craving arises in people like flowing streams. These flow to-
wards pleasure and sensual satisfaction. Such people who are
bent on pleasures will experience repeated cycles of birth and
decay.

tasiõàya purakkhatà pajà bàdhitō sasō ēva parisappanti
sa¤¤ojanasaïgasattà ciràya punappunaü dukkham upenti
tasiõàya: by craving; purakkhatà: surrounded; pajà:
masses; bàdhitō: entrapped; sasō ēva: like a hare; parisap-
panti: tremble; sa¤¤ojanasaïgasattà: shackled by fetters;
ciràya: for a long time; punappunaü: again and again;
dukkham: to suffering; upenti: come
Surrounded by craving the masses tremble like a hare caught in
a trap. Shackled by ten fetters and seven saïgas, men and
women suffer again and again over a long period of time.
tasiõàya purakkhatà pajà parisappanti sasō iva bàdhitō
tasmà tasiõaü vinōdayē bhikkhu àkaïkhã tasiõaü vinōdayē
tasiõàya: by craving; purakkhatà: surrounded; pajà:
masses; parisappanti: tremble; sasō iva: like a hare;
bàdhitō: entrapped; tasmà: therefore; attanō: to one’s own
self, vinōdayē: should shun; bhikkhu: the ascetic; àkaïkhã:
desiring; tasiõaü: craving
Surrounded by craving, the masses tremble like a hare caught
in a trap. Therefore, a monk desiring to attain detachment –
Nibbàna – should shun craving.
Commentary
anupaddavē daëhē: The comparison is with a tree. Even if the tree is
pruned, and if the roots are unharmed and strong, it will grow up again.
punarēva råhati: If the roots are strong and unharmed, the tree will
sprout again, although the trunk has been cut.
chattiü satã sōtà: thirty-six streams of craving. The eighteen bases (of
craving) dependent on the internal and on the external (àyatana):
craving itself arising in one’s stream of consciousness with regard to
the six objects, pertaining to the past, future, and present, is called the
‘eighteen bases of craving.’ Thirty-six streams: Namely, the eighteen
bases of craving that exist having the internal àyatanas, such as eyes,
etc., as their sphere, and the eighteen bases of craving that exist hav-
ing the external àyatanas, such as form, etc., as their sphere. Here, the
thirty-six-fold craving exists in three dimensions, i.e., craving for sen-
suality, craving for existence, craving for the cessation of existence,
having as its sphere the six internal àyatanas (i.e., 3 x 6 = 18), namely,
eyes, ears, nose, tongue, body, mind, and the six external àyatanas
(i.e., 3 x 6 = 18), namely, form, sound, smell, taste, touch, dharmas, is
called the (18 + 18) thirty-six streams.
1032
ràga nissità: thoughts that are mixed with thoughts of passion and sen-
suality.
savanti: the streams of craving are flowing. Throughout the stanza, this
idea is taken up.
latà ubbhijja tiññhati: watered by the streams of craving, a creeper
springs up, which is the creeper of craving.
målaü pa¤¤àya chindatha: cut off the root with wisdom.
saritàni: the idea of stream is being continued. Saritàni implies flow-
ing towards objects.
sàtasità: those who are gripped by craving. They take up delightful and
pleasurable experiences.
bàdhitō: entrapped; caught in a snare. The hare is generally a timid
creature. Its fear will be far more pronounced when entrapped.
sa¤¤ōjanasaïga: ten fetters (saüyōjanas) seven bonds (saïga) bind
the masses to saüsàra. Ten saüyōjanas, or defilements, are:
(1) holding to the opinion of enduring substantiality (sakkàyadiññhi),
(2) (skeptical) doubt (vicikicchà),
(3) clinging to precept and practices (sãlabbataparàmàsa),
(4) passion for sensual desires, (kàmaràga),
(5) ill-will (vyàpàda),
(6) passion for the fine-material (realm) (råparàga),
(7) passion for the formless (realm) (aråparàga),
(8) self-estimation (màna),
(9) agitation (uddhaccaü), and
They are of two modes: (i) pertaining to the upper part and (ii) per-
taining to the lower part. They are called fetters because they bind be-
ings in saüsàra in the sense that they cause rebirth there again and
again. The five, beginning with holding to the opinion of enduring sub-
stantiality, and so on, are called those pertaining to the lower part, be-
cause they are the cause for birth in the eleven realms of sensuality that
1033
are called lower (realms), and five, beginning with passion for the fine-
material (realm), and so on, are called those pertaining to the upper part
because they are the cause for birth in the fine-material realm and the
formless realm, which are called upper. There is no liberation from
saüsàra for beings until these bonds of saüsàra, which are of these
two, are rooted out.
Seven-fold attachments, (saïgayō) are: craving, views, self-estimation,
anger, ignorance, defilements and misconduct. Some say (they are) the
seven latent dispositions (anusaya), i.e., passion, hatred, self-estima-
tion, views, (speculative) doubt, passion for existence, and ignorance.
The activity of clinging with regard to the saüskàras, having taken the
five skandhàs as a sentient being, a person, etc., is in the mode of either
craving, views, etc., or passion, hatred, etc. Hence, they are called at-
tachments.
àkaïkhã viràgam: one who is desirous of attaining the state of de-
tachment – Nibbàna.
Rebirth: This story is replete with several layers of rebirth. Some of the
rebirths referred to took place even after the days of the Buddha. In
some instances the rebirths take place in Sri Lanka. The concepts of the
origin of life and of rebirth have been interpreted in various ways by
scholars. Here is one point of view:
Rebirth, which Buddhists do not regard as a mere theory but as a fact
verifiable by evidence, forms a fundamental tenet of Buddhism, though
its goal, Nibbàna, is attainable in this life itself. The Bōdhisatta Ideal
and the correlative doctrine of freedom to attain utter perfection are
based on this doctrine of rebirth.
Documents record that this belief in rebirth is viewed as transmigration
or reincarnation, in many great poems by Shelley, Tennyson and
Wordsworth, and writings of many ordinary people in the East as well
as in the West.
The Buddhist doctrine of rebirth should be differentiated from the the-
ory of transmigration and reincarnation of other systems, because Bud-
dhism denies the existence of a transmigrating permanent soul, created
by a god, or emanating from a paramàtma (divine essence).
1034
It is kamma that conditions rebirth. Past kamma conditions the present
birth; and present kamma, in combination with past Kamma, condi-
tions the future. The present is the offspring of the past, and becomes,
in turn, the parent of the future.
The reality of the present needs no proof as it is self-evident. That of
the past is based on memory and report, and that of the future on fore-
thought and inference.
If we postulate a past, a present and a future life, then we are at once
faced with the problem – What is the ultimate origin of life?
One school, in attempting to solve the problem, postulates a first cause,
whether as a cosmic force or as an almighty being. Another school de-
nies a first cause, for in common experience, the cause ever becomes
the effect and the effect becomes the cause. In a circle of cause and ef-
fect a first cause is inconceivable. According to the former, life has had
a beginning; according to the latter, it is beginningless. In the opinion
of some the conception of a first cause is like saying a triangle is round.
One might argue that life must have had a beginning in the infinite past
and that beginning is the first cause, the creator.
In that case there is no reason why some may not make the same de-
mand about a postulated creator.
With respect to this alleged first cause men have held widely different
views. In interpreting this first cause, many names have been used.
Hindu traces the origin of life to a mystical paramàtma from which
emanate all àtmàs or souls that transmigrate from existence to ex-
istence until they are finally reabsorbed in Paramàtma. One might
question whether these reabsorbed àtmàs have further transmigration.
“Whoever,” as Schopenhaeur says, “regards himself as having come
out of nothing must also think that he will again become nothing; for
that an eternity has passed before he was, and then a second eternity
had begun, through which he will never cease to be, is a monstrous
thought.
“Moreover, if birth is the absolute beginning, then death must be the
absolute end; and the assumption that man is made out of nothing,
leads necessarily to the assumption that death is his absolute end.”
1035
“According to the theological principles,” argues Spencer Lewis, “man
is created arbitrarily and without his desire, and at the moment of crea-
tion is either blessed or unfortunate, noble or depraved, from the first
step in the process of his physical creation to the moment of his last
breath, regardless of his individual desires, hopes, ambitions, struggles
or devoted prayers. Such is theological fatalism. In “Despair”, a poem
of his old age, Lord Tennyson, referring to theist theology, said:
“I make peace and create evil.

What I should call on that infinite love that has served us so well?
Infinite cruelty rather that made everlasting hell.
Made us, foreknew us, foredoomed us, and does what he will
with his own.
Better our dead brute mother who never has heard us groan.”
“The doctrine that all men are sinners and have the essential sin of
Adam is a challenge to justice, mercy, love and omnipotent fairness”.
Huxley said: “If we are to assume that anybody has designedly set this
wonderful universe going, it is perfectly clear to me that he is no more
entirely benevolent and just, in any intelligible sense of the words, than
that he is malevolent and unjust”.
According to Einstein: “If this being is omnipotent, then every occur-

rence, including every human action, every human thought, and every
human feeling and aspiration is also his work; how is it possible to
think of holding men responsible for their deeds and thoughts before
such an almighty being?
In giving out punishments and rewards, He would to a certain extent be

passing judgment on himself. How can this be combined with the
goodness and righteousness ascribed to him?”
According to Charles Bradlaugh: “The existence of evil is a terrible

stumbling block to the theist. Pain, misery, crime, poverty confront the
advocate of eternal goodness, and challenge with unanswerable po-
tency his declaration of Deity as all-good, all-wise, and all-powerful.”
1036
Commenting on human suffering and creator, Prof. J.B.S. Haldane
writes: “Either suffering is needed to perfect human character, or God
is not Almighty. The former theory is disproved by the fact that some
people who have suffered very little but have been fortunate in their
ancestry and education have very fine characters. The objection to the
second is that it is only in connection with the universe as a whole that
there is any intellectual gap to be filled by the postulation of a deity.
And a creator could presumably create whatever he or it wanted.”
Dogmatic writers of old authoritatively declared that the creator cre-

ated man after his own image. Some modern thinkers state, on the con-
trary, that man created his creator after his own image. With the growth
of civilization man’s conception of God grows more and more refined.
There is at present a tendency to substitute this personal creator by an
impersonal god. Voltaire states that the conception of a creator is the
noblest creation of man.
It is however impossible to conceive of such an omnipotent, omni-

present being, an epitome of everything that is good – either in or out-
side the universe.
Modern science endeavours to tackle the problem with its limited sys-
tematized knowledge. According to the scientific standpoint, we are
the direct products of the sperm and ovum cells provided by our par-
ents. But science does not give a satisfactory explanation with regard
to the development of the mind, which is infinitely more important
than the machinery of man’s material body. Scientists, while asserting
“Omne vivum ex vivo” “all life from life” maintain that mind and life
evolved from the lifeless.
Now from the scientific standpoint we are absolutely parent-born.

Thus our lives are necessarily preceded by those of our parents and so
on. In this way life is preceded by life until one goes back to the first
protoplasm or colloid. As regards the origin of this first protoplasm or
colloid, however, scientists plead ignorance.
What is the attitude of Buddhism with regard to the origin of life? At

the outset it should be stated that the Buddha does not attempt to solve
1037
all the ethical and philosophical problems that perplex mankind. Nor
does He deal with speculations and theories that tend neither to edifica-
tion nor to enlightenment. Nor does He demand blind faith from His
adherents. He is chiefly concerned with one practical and specific
problem – that of suffering and its destruction; all side issues are com-
pletely ignored.
“It is as if a person were pierced by an arrow thickly smeared with poi-

son, and his friends and relatives were to procure a surgeon, and then
he were to say. ‘I will not lead the holy life under the Buddha until He
elucidated to me whether the world is eternal or not eternal, whether
the world is finite or infinite...’ That person would die before these
questions had ever been elucidated by the Buddha.
“If it be the belief that the world is eternal, will there be the observance
of the holy life? In such a case – No! If it be the belief that the world is
not eternal, will there be the observance of the holy life? In that case
also – No! But, whether the belief be that the world is eternal or that it
is not eternal, there is birth, there is old age, there is death, the extinc-
tion of which in this life itself I make known.”
“Màlunkyaputta, I have not revealed whether the world is eternal or

not eternal, whether the world is finite or infinite. Why have I not re-
vealed these? Because these are not profitable, do not concern the
bases of holiness, are not conducive to aversion, to passionlessness, to
cessation, to tranquility, to intuitive wisdom, to enlightenment or to
Nibbàna. Therefore I have not revealed these.” According to Bud-
dhism, we are born from the matrix of action (kammayōni). Parents
merely provide us with a material layer. Therefore being precedes be-
ing. At the moment of conception, it is kamma that conditions the ini-
tial consciousness that vitalizes the fœtus. It is this invisible kammic
energy, generated from the past birth, that produces mental phenomena
and the phenomena of life in an already extant physical phenomena, to
complete the trio that constitutes man.
Dealing with the conception of beings, the Buddha states: “Where

three are found in combination, there a germ of life is planted. If
mother and father come together, but it is not the mother’s fertile pe-
1038
riod, and the being-to-be-born (gandhabba) is not present, then no
germ of life is planted. if mother and father come together, and it is the
mother’s fertile period, but the being-to-be-born is not present then
again no germ of life is planted. If mother and father come together and
it is the mother’s fertile period, and the being-to-be-born is present,
then by the conjunction of these three, a germ of life is there planted.”
Here gandhabba (=gantabba) does not mean ‘a class of dēvas, said to
preside over the process of conception’, but refers to a suitable being
ready to be born in that particular womb. This term is used only in this
particular connection, and must not be mistaken for a permanent soul.
For a being to be born here, somewhere this being must die. The birth of
a being, which strictly means the arising of the aggregates (khand-
hànaü pàtubhàvō), or psycho-physical phenomena in this present life,
corresponds to the death of a being in a past life; just as, in conventional
terms, the rising of the sun in one place means the setting of the same
sun in another place. This enigmatic statement may be better under-
stood by imagining life as a wave and not as a straight line. Birth and
death are only two phases of the same process. Birth precedes death,
and death, on the other hand, precedes birth. This constant succession of
birth and death in connection with each individual life-flux constitutes
what is technically known as saüsàra – recurrent wandering.
What is the ultimate origin of life? The Buddha positively declares:
Without cognizable beginnings this saüsàra, the earliest point of be-
ings who, obstructed by ignorance and fettered by craving, wander and
fare on, is not to be perceived. This life-stream flows ad infinitum, as
long as it is fed with the muddy waters of ignorance and craving. When
these two are completely cut off, then only does the life-stream cease
to flow, rebirth ends, as in the case of Buddhas and arahats. A first be-
ginning of this life-stream cannot be determined, as a stage cannot be
perceived when this life force was not fraught with ignorance and crav-
ing. It should be understood that the Buddha has here referred merely
to the beginning of the life-stream of living beings.
Rebirth: But the four mental aggregates, viz, consciousness and the
three other groups of mental factors forming nàma or the unit of con-
sciousness, go on uninterruptedly arising and disappearing as before,
1039
but not in the same setting, because that setting is no more. They have
to find immediately a fresh physical base as it were, with which to
function – a fresh material layer appropriate and suitable for all the ag-
gregates to function in harmony. The kammic law of affinity does this
work, and immediately a resetting of the aggregates takes place and we
call this rebirth.
But it must be understood that in accordance with Buddhist belief,

there is no transmigration of a soul or any substance from one body to
another. According to Buddhist philosophy what really happens, is that
the last javana or active thought process of the dying man releases cer-
tain forces which vary in accordance with the purity of the five javana
thought moments in that series. (Five, instead of the normal seven
javana thought-moments). These forces are called kamma vēga or
kammic energy which attracts itself to a material layer produced by
parents in the mother’s womb. The material aggregates in this germinal
compound must possess such characteristics as are suitable for the re-
ception of that particular type of kammic energy. Attraction in this
manner of various types of physical aggregated produced by parents
occurs through the operation of death and gives a favourable rebirth to
the dying man. An unwholesome thought gives an unfavourable re-
birth.
In brief, the combination of the five aggregates is called birth. Exist-

ence of these aggregates as a bundle is called life. Dissolution of these
things is called death. And recombination of these aggregates is called
rebirth. However, it is not easy for an ordinary man to understand how
these so-called aggregates recombine. Proper understanding of the na-
ture of elements, mental and kammic energies and cooperation of cos-
mic energies is important in this respect. To some, this simple and nat-
ural occurrence – death, means the mingling of the five elements with
the same five elements and thereafter nothing remains. To some, it
means transmigration of the soul from one body to another; and to oth-
ers, it means indefinite suspension of the soul; in other words, waiting
for the day of judgment. To Buddhists, death is nothing but the tempo-
rary end of this temporary phenomenon. It is not the complete annihila-
tion of this so-called being.
1040
Freed From Craving Runs Back
To Craving
24 (3) The Story of a Monk who Disrobed (Verse 344)
While residing at the Vēluvana monastery, the Buddha spoke

this verse, with reference to a monk who was a pupil of the
Venerable Mahàkassapa.
As a pupil of the Venerable Mahàkassapa, this monk had

achieved the four mental absorptions (jhànas). But one day, as
he went for alms-food to his uncle’s house, he saw a woman
and felt a great desire to have her. Then he left the Sangha. As
a layman, he was a failure as he did not work hard. So, his un-
cle drove him out of the house, and subsequently he became
mixed up with some thieves. All of them were caught by the
authorities and were taken to the cemetery to be executed. The
Venerable Mahàkassapa saw his pupil as he was being led out
and said to him, “My pupil, keep your mind steadfastly on a
subject of meditation.” As instructed, he concentrated and let
himself be established in deep mental absorption. At the ceme-
tery, while the executioners were making preparations to kill
him, the ex-monk was very much composed and showed no
signs of fear or anxiety. The executioners and the onlookers
were awe-struck and very much impressed by the man’s cour-
age and composure and they reported about him to the king and
also to the Buddha. The king gave orders to release the man.
The Buddha on hearing about the matter sent his radiance and
appeared to the thief as if in person whereupon He gave the
stanza.
At the end of the discourse, the thief who was steadfastly keep-
ing his mind on the arising and perishing of the aggregates dis-
1041
cerned the impermanent, unsatisfactory and non-self nature of
all conditioned things and soon attained sōtàpatti fruition.
Later, he went to the Buddha at the Jētavana Monastery where
he was again admitted to the Sangha by the Buddha and he in-
stantly attained arahatship.
yō nibbanathō vanàdhimuttō vanamuttō vanam ēva

dhàvati taü muttō bandhanam ēva dhàvati taü
puggalaü ēva passatha
yō: some one; nibbanathō: free of forests (craving); vanà-
dhimuttō: taking pleasure in the life of the forest-dwelling
truth-seeker; vanamuttō: freed from the forest of craving;
vanam ēva: to that forest itself; dhàvati: runs; muttō: freed
from the bonds of the householder; bandhanam ēva: to the
same bond; taü puggalaü: that person; passatha: behold
Having left the forest of desire (i.e., the life of a householder),
he takes to the forest of the practice (i.e., the life of a monk);
but when he is free from the forest of desire he rushes back to
that very forest. Come, look at that man who having become
free rushes back into that very bondage.
Commentary
In this verse, the image of forest (vana) is used to give several sig-
nificance. Firstly, the person is free of the forest – meaning the under-
brush of craving. Thus freed, he leaves the forest which signifies the
solitude of the forest hermitage. Such a person, once free of the forest
of craving, rushes back to the forest of worldly life. At the end of it all,
he returns once more to the solitude of the forest hermitage.
1042
Bonds Of Attachments Bonds Are Strong,
But The Wise Get Rid Of Them
24 (4) The Prison-House (Verses 345 & 346)
The story goes that once upon a time, criminals, house-break-

ers, highwaymen and murderers, were brought before the king
of Kōsala. The king ordered them to be bound with fetters,
ropes, and chains. Now thirty country monks, desiring to see the
Buddha, came and saw the Buddha, saluted him and took their
leave. On the following day, as they went about Sàvatthi for
alms, they came to the prison-house and saw those criminals.
Returning from their alms-round, they approached the Buddha
at eventide and said to him, “Venerable, today, as we were mak-
ing our alms-rounds, we saw many criminals in the prison-
house. They were bound with fetters, ropes, and chains, and
were experiencing much suffering. They cannot break these fet-
ters and escape. Is there any bond stronger than these bonds?”
In reply to their question, the Buddha said, “Monks, what do

these bonds amount to? Consider the bond of the evil passions,
the bond which is called craving, the bond of attachment for
wealth, crops, sons, and wives. This is a bond a hundredfold,
nay, a thousandfold stronger than these bonds which you have
seen. But strong as it is, and hard to break, wise men of old
broke it, and going to the Himàlaya country, retired from the
world.” So saying, he related the following:
4a. Story of the Past: Husband and wife

In times long past, when Brahmadatta was ruling at Benàres,
the future Buddha was reborn in the family of a certain poor
householder. When he reached manhood, his father died; so he
1043
worked for hire and supported his mother. His mother, in spite
of his protests, brought him a certain daughter of respectable
family to wife. After a time his mother died. In the course of
time his wife conceived a child in her womb.
Not knowing that she had conceived a child, the husband said
to the wife, “Dear wife, make your living by working for hire; I
intend to become a monk.” Thereupon the wife said to the hus-
band, “I have conceived a child in my womb. Wait until I give
birth to the child and you see him, and then become a monk.”
“Very well,” said the husband, promising to do so.
When the wife had given birth to her child, the husband took
leave of her, saying, “Dear wife, you have given birth to your
child in safety; now I shall become a monk.” But the wife replied,
“Just wait until your son has been weaned from the breast.”
While the husband waited, the wife conceived a second child.
The husband thought to himself, “If I do as she wishes me to, I
shall never get away; I will run away and become a monk with-
out so much as saying a word to her about it.” So without say-
ing so much as a word to his wife about his plans, he rose up in
the night and fled away. The city guards caught him. But he
persuaded them to release him, saying to them, “Masters, I
have a mother to support; release me.”
After tarrying in a certain place he went to the Himàlaya coun-
try and adopted the life of an anchorite. Having developed the
supernatural faculties and the higher attainments, he dwelt
there, diverting himself with the diversion of the trances. And
as he dwelt there, he thought to himself, “I have broken this
bond which is so hard to break, the bond of the evil passions,
the bond of attachment for son and wife.” So saying, he
breathed forth a solemn utterance.
1044
àyasaü dàrujaü babbaja¤ yaü ca taü dhãrà daëhaü

bandhanaü na àhu maõikuõóalēsu sàrattarattà puttēsu
dàrēsu ca yà apekkhà
àyasaü: iron; dàrujaü: of wood; babbaja¤ ca: of babus

grass; taü: all these bonds; dhãrà: wise ones; daëhaü band-
hanaüàhu: do not describe as ‘strenuous’; maõikuõóalēsu:
to gem studded ear ornaments; sàrattarattà: strongly
attached; puttēsu: to sons; dàrēsu: wives; yà apekkhà: if
there is any desire
ētaü dhãrà daëhaü bandhanam àhu ōhàrinaü

sithilaü duppamu¤caü ōhàrinaü ētaü pi chetvàna
anapekkhinō kàmasukhaü pahàya paribbajanti
ētaü: this bond; dhirà: wise ones; daëhaü bandhanam àhu:

declare a strong bond; ōhàrinaü: pulls down; depraves;
sithilaü: slack; duppamu¤caü: not easy to get rid of, ētaü
pi: this bond too; chetvàna: having cut off; anapekkhinō:
with no yearning (for sensuality); kàmasukhaü: sensual
pleasure; pahàya: having given up; paribbajanti: take to
monastic life
The wise agree that this is a strong bond. It tends to deprave.

Though this seems a lax knot, it is difficult to untie it to be free.
However difficult the process is, freeing themselves from
yearning for sensual pleasures, the wise leave household life
and become ascetics.
1045
Commentary
ayasaü; dàrujaü; babbajaü: these are all materials out of which fet-
ters, bonds are made – iron-wood and grass (for ropes).
maõikuõóalēsu: gem-studded ear ornaments: jewellery.
sàrattarattà: deeply attached.
ōhàrinaü: possessing the tendency to drag down, tending to depravity.
sithilaü: lax; slack. If a tie is lax, how can it prove a problem? Al-
though it is lax, it restricts movement. One finds how restricting it is
only when one tries to move towards the food.
duppamu¤caü: difficult to be untied.
anapekkhinō kàmasukhaü: In order to initiate the move towards re-
nunciation one has to cease yearning for sensual pleasures.
Kàmasukhaü: The pleasures of the senses.
At the outset the Buddha cautioned his disciples to avoid the two ex-
tremes. His actual words were: There are two extremes (antà) which
should not be resorted to by a recluse (pabbajitēna). Special emphasis
was laid on the two terms antà which means end or extreme and pab-
bajita which means one who has renounced the world.
One extreme, in the Buddha’s own words, was the constant attachment
to sensual pleasures (kàmasukhallikànuyōga). The Buddha described
this extreme as base, vulgar, worldly, ignoble, and profitless.
This should not be misunderstood to mean that the Buddha expects all
His followers to give up material pleasures and retire to a forest with-
out enjoying this life. The Buddha was not so narrow-minded.
Whatever the deluded sensualist may feel about it, to the dispassionate
thinker the enjoyment of sensual pleasure is distinctly short-lived,
never completely satisfying, and results in unpleasant reactions. Speak-
ing of worldly happiness, the Buddha says that the acquisition of
wealth and the enjoyment of possessions are the source of pleasure for
a layman. An understanding recluse would not however seek delight in
the pursuit of these fleeting pleasures. To the surprise of the average
man he might shun them. What constitutes pleasure to the former is a
source of alarm to the latter to whom renunciation alone is pleasure.
1046
Spider Web Of Passion
24 (5) The Story of Theri Khemà (Verse 347)
While residing at the Vēluvana monastery, the Buddha spoke

this verse with reference to Queen Khēmà.
Queen Khēmà was the chief queen of King Bimbisàra. She was
very beautiful and also very proud. The king wanted her to go
to the Vēluvana Monastery and pay homage to the Buddha.
But she had heard that the Buddha always talked disparagingly
about beauty and she therefore tried to avoid seeing the
Buddha. The king understood her attitude towards the Buddha;
he also knew how proud she was of her beauty. So the king or-
dered his minstrels to sing in praise of the Vēluvana monas-
tery, about its pleasant and peaceful atmosphere, etc. Hearing
them, Queen Khēmà became interested and decided to set out
for the Vēluvana Monastery.
When Queen Khēmà arrived at the monastery, the Buddha was

expounding the Dhamma to an audience. By his supernormal
power, the Buddha made a very beautiful young lady appear,
sitting not far from him, and fanning him. When Queen Khēmà
came to the audience hall, she alone saw the beautiful young
lady. Comparing the exquisite beauty of the young lady to that
of her own, Khēmà realized that her beauty was much inferior
to that of the young lady. As she looked again at the young
lady her beauty began to fade gradually. In the end, she saw be-
fore her eyes an old decrepit being, which again changed into a
corpse, her stinking body being attacked by maggots. At that
instant, Queen Khēmà realized the impermanence and worth-
lessness of beauty.
1047
The Buddha knowing the state of her mind remarked, “O’
Khēmà! Look carefully at this decaying body which is built
around a skeleton of bones and is subject to disease and decay.
Look carefully at the body which is thought of so highly by the
foolish. Look at the worthlessness of the beauty of this young
girl.” After hearing this, Queen Khēmà attained sōtàpatti fruition.
At the end of the discourse, Queen Khēmà attained arahatship
and was admitted to the Sangha and became the chief female
disciple of the Buddha.

ràgarattà yē sayaü kataü jàlaü makkañakō iva
sōtaü patanti dhãrà ētaü api chetvàna anapekkhinō
sabbadukkhaü pahàya vajanti
ràgarattà: in the heat of passion; yē: they; sayaü kataü:
made by one’s own self; jàlaü: web; makkañakō iva: like
the spider; sōtaü: (into) the stream (of craving); patanti:
fall; dhãrà: wise ones; ētaü api: even this; chetvàna: hav-
ing cut off; anapekkhinō: with no yearning (for sensual
pleasures); sabbadukkhaü pahàya: overcoming all suffer-
ing; vajanti: enter Nibbàna
Beings who are infatuated with lust fall back into the stream of
craving they have generated, just as a spider does in the web it
has spun. The wise, cutting off the bond of craving, walk on
resolutely, leaving all ills (dukkha) behind.
Commentary
makkañakō va jàlaü: like the spider’s web, made by itself. The spider
follows the various streams (threads) of the web to capture its victims.
anupatanti sōtaü: Those in the heat of passion, too, follow their self-
made streams of sensual pleasures and fall into these streams.
1048
Reaching The Further Shore
24 (6) The Story of Uggas ena (Verse 348)

this verse, with reference to Uggasēna, a rich man’s son who
fell in love with a dancer.
Once, a wandering theatrical troupe consisting of five hundred
dancers and some acrobats, came to Ràjagaha and performed
in the grounds of the palace of King Bimbisàra for seven days.
There, a young dancer who was the daughter of an acrobat,
sang and danced on top of a long bamboo pole. Uggasēna, the
young son of a rich man, fell desperately in love with this
dancer and his parents could not stop him from marrying her.
He married the young dancer and followed the troupe. As he
was not a dancer nor an acrobat, he was not of much use to the
party. So, as the party moved from place to place, he had to
carry boxes, to drive the carts, etc.
In course of time, a son was born to Uggasãna and his wife, the
dancer. To this child, the dancer would often sing a song which
ran thus “O you, son of the man who keeps watch over the
carts; the man who carries boxes and bundles! O you, son of
the ignorant one who can do nothing!” Uggasēna heard the
song; he knew that his wife was referring to him and he was
very much hurt and depressed. So he went to his father-in-law,
the acrobat, and requested him to teach him acrobatics. After a
year’s training, Uggasēna became a skilful acrobat.
Then, Uggasēna went back to Ràjagaha, and it was proclaimed
that Uggasãna would publicly demonstrate his skill in seven
days’ time. On the seventh day, a long pole was put up and Ug-
gasēna stood on top of it. At a signal given him from below he
1049
somersaulted seven times on the pole. At about this time, the
Buddha saw Uggasēna in his vision and knew that time was
ripe for Uggasēna to attain arahatship. So he entered Ràjagaha
and willed that the audience should turn their attention to him
instead of applauding Uggasēna for his acrobatic feats. When
Uggasēna saw that he was being neglected and ignored, he just
sat on top of the pole, feeling very discontented and depressed.
The Buddha then addressed Uggasēna, “Uggasēna, a wise man
should abandon all attachment to the khandha aggregates and
strive to gain liberation from the round of rebirths.”
purē mu¤ca pacchatō mu¤ca majjhē mu¤ca bhavassa

pàragå sabbattha vimuttamànasō na puna jàtijaraü na
upēhisi
purē: craving for the past physical forms; mu¤ca: give up;
free yourself from; pacchatō: craving for future physical
forms; majjhē: craving for the present physical forms; bha-
vassa: of existence; pàragå: you have come to the end (you
have gone to the other shore); sabbattha: everywhere; in
everything; vimuttamànasō: (you are) of non-attached
mind; puna: once again; jàtijaraü: to birth and death; na
upēhisi: you will not come
Give up the past, give up the future, give up the present. Having
reached the end of existences, with a mind freed from all (con-
ditioned things), you will not again undergo birth and decay.
At the end of the discourse, Uggasēna, who was still on top of

the pole, attained arahatship. He came down and was soon ad-
mitted to the Sangha by the Buddha.
1050
Commentary
bhavassa pàragå: having come to the end of existence – bhava.
Bhava: becoming, process of existence, consists of three planes: sensu-
ous existence (kàma-bhava), fine-material existence (råpabhava), im-
material existence (aråpa-bhava). The whole process of existence may
be divided into two aspects:
(1) kamma-process (kamma-bhava), that is, the kammically active side

of existence, being the cause of rebirth and consisting in whole-
some and unwholesome volitional actions.
(2) kamma-produced rebirth or regenerating process (uppattibhava),

that is the kammically passive side of existence consisting in the
arising and developing of the kamma-produced and, therefore,
morally neutral mental and bodily phenomena of existence.
1051
Craving Tightens Bonds
He Cuts Off Bonds Of Màra
24 (7) Young Archer the Wise (Verses 349 & 350)
The story goes that once upon a time a young monk took the
ticket that fell to him, obtained ticket-porridge, went to the as-
sembly hall, but finding no water there, went to a certain house
for the purpose of obtaining water. There a young woman saw
him, and no sooner saw him than fell in love with him. “Vener-
able,” said she, “should you again require water, pray come
right here; go nowhere else.”
After that, whenever he failed to obtain drinking water, he
went to her house and never went anywhere else. And she
would take his bowl and give him water for drinking. As time
went on, she gave him rice-gruel also. Again one day she pro-
vided a seat for him right there and gave him boiled rice. And
seating herself near him, she started up a conversation, saying,
“Venerable, it is very lonely indeed in this house; we never see
so much as a traveler.” After listening to her talk for a few
days, the young monk became discontented.
One day some visiting monks saw him and asked him,
“Brother, why is it that you are so very yellow?” “I am dis-
contented.” So they took him to his teacher and his preceptor.
His teacher and his preceptor took him to the Buddha and re-
ported the matter to him. The Buddha asked, “Monk, is the
statement true that you are discontented?” “It is true,” replied
the young monk. Then said the Buddha, “Monk, why is it that
after retiring from the world in the religion of a Buddha so vig-
orous as I, instead of causing it to be said of you that you have
attained the fruit of conversion or the fruit of the second path,
1052
you allow it to be said of you that you are discontented? You
are guilty of a grievous sin.” Continuing, the Buddha asked the
young monk, “Why are you discontented?” “Venerable, a cer-
tain woman said this and that to me.”
“Monk, it is not at all strange that she should do such a thing as

this. For in a previous state of existence, she had forsaken
Dhanuggaha, the wisest man in all India, and conceiving a pas-
sion for a certain bandit on the spur of the moment, slew her
husband.” The monks asked the Buddha to make the matter
clear, and in compliance with their request, he related the
following:
7a. Story of the Past: Young Archer the Wise

In times past there lived a certain wise man named Young
Archer the Wise, Culla Dhanuggaha. He acquired the arts and
crafts at Takkasilà under a world-renowned teacher. His
teacher was so pleased with the progress he made that he gave
him his daughter in marriage. Young Archer the Wise took his
wife and set out for Benàres. At the entrance to the forest he
slew fifty bandits with fifty arrows. When his arrows were all
gone, he seized the leader of the bandits and hurled him to the
ground. “Wife, bring me my sword!” cried he. But the moment
his wife saw that bandit, she conceived a passion for him, and
placed the hilt of the sword in the hand of the bandit. The ban-
dit straightway slew Young Archer the Wise. Then he took the
woman with him and went his way.
As he proceeded on his way, he thought to himself, “Should

this woman see another man, she will kill me too just as she did
her husband. What use have I for such a woman?” Seeing a
certain river, he left the woman on the near bank, took her or-
1053
naments, and said, “Remain where you are until I carry your
ornaments across.” Then and there he left her. When the
woman discovered that the bandit had left her, she said, “Bràh-
min, you have taken all my ornaments and crossed to the other
side. Return speedily, quickly; now take me too to the other
side.”
The bandit replied, “Woman, you have bartered a husband
whom you have long known for me, a husband whom you
know not; you have bartered a husband tried and true for a hus-
band whom you have not tried. Woman, you may barter me for
another man. Therefore I will go far from hence.”
[In order to put the woman to shame, Sakka goes to the river
accompanied by his charioteer and his musician. Sàkka takes
the form of a jackal, the charioteer that of a fish, and the musi-
cian that of a bird. The jackal takes a piece of meat in his
mouth and stands in front of the woman. The fish leaps out of
the water, and the jackal springs forward to catch the fish,
dropping the piece of meat. The bird seizes the piece of meat
and flies up into the air. The fish disappears in the water. Thus
the jackal loses both fish and flesh. The woman laughs loudly.
[The jackal says:]
Who is this that laughs loud in the cassia thicket? Here is no
dancing or singing, or well-timed clapping of hands.
It is a time to weep, Shapely-Buttocks. Why pray do you laugh,
fair one?
[The woman replies:]
Foolish, stupid jackal, little wisdom do you possess, jackal.
You have lost both fish and flesh; you mourn like a pauper.
[The jackal says:]
1054
Easy to see are the faults of others, but hard to see are one’s
own.
You have lost both husband and lover. You too mourn, I doubt
not.
[The woman says:]
So it is as you say, jackal, king of beasts.
Therefore I will go hence and submit to the will of a husband.
[The jackal says:]
He that will steal a vessel of clay, will also steal a vessel of
copper.
You have done evil once, and will also do so again.
When the Buddha had related at length this Culla Dhanuggaha
Jàtaka, found in the fifth Nipàta, he said, “At that time you
were Young Archer the Wise, the woman was this maiden
here, and the king of the gods who came in the form of a jackal
and put her to shame, was I myself. Even thus did this woman
fall in love with a certain bandit at first sight and deprive of life
the wisest man in all India. Monk, uproot and destroy the de-
sire which has sprung up within you for this woman.” Having
thus admonished the monk, he expounded the Dhamma fur-
ther, reciting the stanzas.

vitakkapamathitassa tibbaràgassa subhànupassinō jantunō
bhiyyō tanhà pavaóóhati, ēsa khō bandhanaü daëhaü
karōti
vitakkapamathitassa: those assailed by doubts and suspi-
cions; tibbaràgassa: with keen passions; subhànupassinō:
taking the sensual pleasures as good; jantunō: in them;
1055
bhiyyō: greatly; pavaóóhati: increases; ēsa khō: this; band-
hanaü: the grip of bonds; daëhaü karōti: makes stronger
In those whose minds are agitated and assailed by doubts and

suspicions, whose passions and sensualities are sharpened,
craving increases more and more. This makes the bonds
tighter.

yō vitakkåpasamē ratō ca sadà satō asubham bhàvayati
ēsa khō vyantikàhiti ēsa Màrabandhanaü checchati
yō: if someone; vitakkåpasamē: in the eradication of doubts

and suspicions; ratō: is engaged; sadà: always; satō: mind-
ful; asubham: the evil of the world of reality; bhàvayati:
contemplates; ēsa khō: that person; vyantikàhiti: will eradi-
cate craving; màrabandhanaü: the bonds of Màra; chec-
chati: will cut off
He who is constantly engaged in dispelling the doubts and sus-

picions that assail the mind, is earnest and ever alert, looks on
the world of reality as not pleasant. He will eradicate craving
and will cut off the bonds of death.
1056
The Person Who Has Reached The Goal
The Man Of Great Wisdom
24 (8) Màra seeks in vain to frighten Ràhula
(Verses 351 & 352)
For one day several Venerables entered the Jētavana Mon-

astery at an unseasonable hour, and going to the quarters of
Venerable Ràhula, woke him up. Ràhula, seeing no other place
to sleep, went and lay down in front of the Buddha’s perfumed
chamber. This Venerable, although he was but eight years old,
had already attained arahatship. As Màra Vasavattã, keeping
his natural form, beheld him lying in front of the perfumed
chamber, he thought to himself, “The son of the monk Gōtama
lies outside the perfumed chamber, as though his finger hurt
him; the monk himself reclines within the perfumed chamber,
and if the finger of his son be pinched, he himself will feel a
pinching.” So Màra took the form of a gigantic elephant-king,
and drawing near Ràhula, encircled his head with his trunk, and
with a loud voice trumpeted the heron’s call. The Buddha, even
as he reclined in the perfumed chamber, perceived that it was
Màra, and said, “Màra, with a hundred thousand like yourself,
it would be impossible for you to frighten my son. My son is
unafraid, devoid of craving, of mighty vigor, of great wisdom.”
351.He that has reached perfection, he that is unafraid, free

from craving, devoid of lust, He that has cut out the arrows
of being, such a man has reached his last state of existence.
352.He that is free from craving, he that is without attachment,

He that is skilled to interpret words in the old dialect, He
that knows the order of the letters from first to last, Such a
1057
man has received his last body, such a man is a great sage,
a great man.
At the conclusion of the lesson many obtained the fruit of con-

version and the fruits of the second and third paths. Màra the
evil one said to himself, “The monk Gōtama knows me,” and
then and there disappeared.

niññhangatō asantàsi vitataõhō onaïganō
bhavasallàni acchindi ayaü antimō samussayō
niññhangatō: who has reached the goal; asantàsi: free of

trepidation; vitataõhō: devoid of craving; anaïganō: got
rid of clinging defilements; bhavasallàni: the thorns of
existence; acchindi: broken off; ayaü: this; antimō samus-
sayō: is his final being
He has come to cessation. He has reached the goal of his mo-

nastic life. He is free of fear, craving and is blemishless. He has
broken the thorns of existence. This is his final being.

vãtataïhō anàdànō niruttipadakōvidō akkharànaü
sannipàtaü pubbaparàni ca ja¤¤à antimasàrãrō sa
vē mahàpa¤¤ō mahà purisō iti vuccati
vãtataïhō: ended craving; anàdànō: without grasping;

niruttipadakōvidō: well versed in the etymology and in
usages; akkharànaü: aware of characters; sannipàtaü: and
their deployment into combinations; pubbaparàni ca: their
1058
sequence – what comes first and what later; antimasàrãrō:
who is in his last birth; yō: that person; mahàpa¤¤ō: the
great wise man; iti vuccati: is called
He is free of craving and is devoid of grasping. He is well

versed in etymology and in usages. He is aware of characters
and their deployment into combinations. He knows the se-
quence of letters. He knows the old dialect. This is his last
body. That person is a great wise man.
Commentary
Ràhula: In this dispensation Ràhula, the son of Prince Siddhattha, was
born. When Gōtama Buddha, with the fine array of Mahà arahats, vis-
ited the home town of Kapilavatthu for the first time, Yasōdharà, the
mother of Ràhula, who was only seven years old, pointing out the
Buddha to him, repeated a set of nine verses (Narasãha gàthà) so called
as they gave a description of the king of men from foot to head while
the last verse gave a graphic picture of Buddha among His disciples
like the resplendent moon in the starry universe. Each Buddhist child
had to learn these verses by memory.
Yasōdharà was also known as Bimbà Dēvi, so called due to her rosy
complexion. After her ordination, she was known a Bhadda Kaccànà.
The mother requested the child to ask for his inheritance from his father.
The moment they met the young Ràhula was drawn towards the Buddha
exclaiming, “Oh, how sweet is thy shade!” Ràhula, who was clamour-
ing for his inheritance, followed the Buddha all the way to the temple
while the Buddha remained silent. Addressing Venerable Sàriputta, the
Buddha requested him to ordain Ràhula as worldly treasures would only
prolong his samsaric existence. Instead, the seven-fold aryan treasure
would be his on ordination. They consist in: (i) faith (saddhà); (ii) virtue
(sãla); (iii) sense of shame towards unwholesomeness; (hiri), (iv) fear
towards unwholesomeness (ottappa), (v) learning through hearing dis-
courses (sutta), (vi) generosity (càgō), and (vii) insight (pa¤¤à).
1059
This led to an interesting sequel. King Suddhōdana was grief stricken
to learn that his grandson had been ordained. He hastened towards
Buddha and laid bare his sorrow.
There was pathos in his lament. “It was so hard for me to find you, and
first, Nanda, and now Ràhula, have left home one after another. This
grief has penetrated to the very marrow of my bones. Please grant me a
boon that hereafter, without the consent of the parents, that none of ten-
der age will be ordained.” It was readily granted by the Buddha.
By common consent, Ràhula was a strict adherent to the practice of the

precepts. He was also an admirable pupil. Every morning it was a cus-
tom of his to throw up a handful of sand and wish that he would get as
ample admonition as those grains of sand. The Buddha preached to
him that he should not tell a lie even for fun. The sermon is called Am-
balatthika Ràhulōvàda Sutta. The Buddha compared a liar to an empty
vessel. Once on begging rounds, Ràhula, who was then eighteen years
old, was with the Buddha and was soon comparing himself with the
Buddha and was fascinated by their similarity. The Blessed One
promptly checked him by preaching the Mahà Ràhulōvàda Sutta. Vàda
here means advice. There was a touching story of Ràhula spending one
whole night at the lavatory used by the Buddha, being pressed for
space. This was due to the Blessed One promulgating a rule. It would
appear that the laity had a habit of overstaying in the temple for days to
hear religious discourses. Besides, some came from far away places.
Most of these people disport themselves in various repulsive ways
while asleep. It was not proper that monks should sleep in their midst.
It is interesting to note that, in answer to a knock at the door of the lav-
atory by the Buddha, Ràhula exclaimed, “I Ràhula” instead of simply
saying the meaningless “It is I” which many would say.
The Buddha forthwith summoned the monks headed by Sàriputta to

narrate the episode.
The Buddha thereupon, relaxed the rule so that it operated only after
the third day. This became the ruling topic of conversation of the
monks. Venerable Ràhula, the son of the Buddha, was so modest and
1060
unassuming when he could be otherwise. Buddha, having heard this,
narrated a small story called Tipalatthamiga Jàtaka of the past to show
that Ràhula’s character was so even in the remote past.
“Once upon a time in Vàràõasã when Magada was the king and the
Bōdhisatta was a leader of a herd of deer. This leader had a young
nephew and, at the request of his mother, the leader undertook to teach
him the arts and crafts by which they could outwit their enemies. One
day, the young deer was trapped. So he fainted and feigned to be dead.
His stomach got puffed up and he kept his breathing under control so
much so that even the crows and flies were hovering about the body.
The hunter, taking the deer to be dead, released the deer for making a
meal of it on the spot. A fire was kindled. The young deer at once got
up and took to his heels.”
The Thēragàtha contains four verses said to have been spoken by

Ràhula. Buddha, addressing the monks, said that among his great arahats,
Venerable Ràhula was pre-eminent for the observance of the precepts.
Ràhula was a great arahat foremost for the observance of precepts. The
details of his life more or less coincide with those of the life of the
Mahà arahat called Raññhapàla. Born into wealthy families and though
little was known of their previous lives, on coming of age like
Sumēdha of old, they gave up their wealth. Both felt that it was foolish
to amass wealth. They distributed the wealth among the poor to be-
come hermits. At this time two hermits enjoying psychic power came,
one from the kingdom of the Nàga, whose king was called
Pathavindara, and the other from the heavenly realm of the thirty-three
deities (tàvatiüsa). Each hermit had a pupil. The hermits not only gave
their blessing but also extolled the virtues of their respective abodes.
On death, each hermit was born in the region from which each hailed.
One was therefore, born in Pathavindara as king of Nàgas and the other
as Sakka in the heavenly abode.
Pathavindara and Sàkka decided to be born together on Earth, as a

Buddha was appearing on Earth, and the two were Ràhula and
Raññhapàla.
1061
Buddha Is Teacherless
24 (9) The Story of Upaka (Verse 353)
The Buddha spoke this verse in answer to the question put up

by Upaka, a non-Buddhist ascetic, while He was on His way to
the Deer Park (Migadàya) where the group of five monks
(panca vaggis) were staying. The Buddha was going there to
expound the Dhammacakkappavattana Sutta to the panca vag-
gis, his old associates, viz., Kondanna, Bhaddiya, Vappa, As-
saji, and Mahànàma. When Upaka saw the Buddha, he was very
much impressed by His radiant countenance and so said to him,
“Friend, you look so serene and pure; may I know who your
teacher is?” To him, the Buddha replied that he had no teacher.
At the end of the discourse, Upaka expressed neither approval

nor disapproval but just nodded a few times and went on his
way.

ahaü sabbàbhibhå asmi sabbavidå sabbēsu dhammēsu
anåpalittō sabba¤ jahō taõhakkhayē vimuttō sayaü
abhi¤¤àya kam uddiseyyaü
ahaü: I am; sabbàbhibhå: one who has overcome all

dhammas of the three planes (of existence); asmi: I am;
sabbavidå: all knowing; sabbēsu dhammēsu: in all matters;
na åpalittō: not attached; sabba¤ jahō: given up every-
thing; taõhakkhayē: in the state of cravinglessness (Nib-
bàna); vimuttō: I have achieved freedom; sayaü: by
myself; abhi¤¤àya: knowing absolutely well; kam: whom;
uddiseyyaü: can I call my teacher
1062
I have overcome all, I know all, I am detached from all, I have
given up all; I am liberated from moral defilements having
eradicated craving, (i.e., I have attained arahatship). Having
comprehended the four noble truths by myself, whom should I
point out as my teacher?
Commentary
sabbàbhibhå: The Buddha described himself as a sabbàbhibhå. This
expression means one who has overcome all the Dhammas of the three
planes of existence.
sabba-vidå: All Dhammas of the four planes of consciousness have
been understood. The four planes are: kàma lōka (the sphere of sensu-
ality), råpa lōka (the Fine Material Sphere), Aråpa Lōka (The Formless
Sphere) and Lōkuttara (The World-transcending Sphere).
sabbēsu dhammēsu anåpalittō: untainted with cravings and wrong
views in regard to all dhamma of the three planes of existence.
sabba¤jahō: having given up all dhammas of the three worlds.
taõhakkhayē vimuttō: liberated by going beyond all cravings.
sayaü abhi¤¤àya: having realized the higher knowledge entirely by
myself.
After stating all these, the Buddha asks the question, “If I have
achieved all these entirely through self-effort, whom shall I point to as
my teacher (kam uddiseyyaü)?” The implication is that there is no one
who could be described as his teacher.
Since the Buddha had no teacher, but became enlightened by Himself,
He had initial doubts about others being able to fathom what he real-
ized. This is embodied in:
This, that through many toils I have won,
Enough, why should I make it known?
By folk with lust and hate consumed,
This truth will not be understood.
1063
The Conquests Of All Suffering
24 (10) The Story of the Questions Raised by Sakka
(Verse 354)

this verse, with reference to four questions raised by Sakka,
king of the dēvas.
On one occasion, at a meeting of the dēvas in the Tàvatiüsa
realm, four questions were raised, but the dēvas failed to get
the correct answers. Eventually, Sakka took these dēvas to the
Buddha at the Jētavana Monastery. After explaining their dif-
ficulty, Sakka presented the following four questions:
(1) Among gifts, which is the best?
(2) Among tastes, which is the best?
(3) Among delights, which is the best?
(4) Why is the eradication of craving said to be
the most excellent?
To these questions, the Buddha replied, “O’ Sakka, the Dhamma
is the noblest of all gifts, the best of all tastes and the best of all
delights. Eradication of craving leads to the attainment of ara-
hatship and is, therefore, the greatest of all conquests.”
At the end of the discourse, Sakka said to the Buddha, “Ven-
erable, if the gift of the Dhamma excels all gifts why are we
not invited to share the merit whenever gifts of the Dhamma
are made? I pray that, from now on, we may be given a share in
the merit of good deeds.” Then the Buddha asked all the monks
to assemble and exhorted them to share the merit of all their
good deeds with all beings.
1064
Since then, it has become a custom to invite all beings from the
thirty-one realms (bhumis) to come and share merit whenever a
good deed is done.
dhammadànaü sabbadànaü jinàti sabbaü rasaü jinàti

dhammaratã sabbaü ratiü jinàti dhammarasō
taõhakkhayō sabbadukkhaü jinàti
dhammadànaü: the gift of dhamma; sabbadànaü: all gifts;

jinàti: conquers; dhammaratã: the flavour of the dhamma;
sabbaü rasaü: all flavours conquers; jinàti: conquers;
dhammaratã: the love of dhamma; sabbaü ratiü: all loves
conquer; taõhakkhayō: he who has got rid of craving; sab-
badukkhaü: all sufferings; jinàti: conquers.
The gift of the Dhamma excels all gifts; the taste of the
Dhamma excels all tastes; delight in the Dhamma excels all de-
lights. The eradication of craving (i.e., attainment of arahat-
ship) overcomes all ills (saüsàra dukkha).
Commentary
sabbadànaü Dhammadànaü: The gift of Dhamma conquers all

gifts. The Buddha, elucidating this statement, further stated all the
great and impressive material gifts to the Buddha, the Dhamma and
the Sangha were made possible because, initially, the gift of
Dhamma had been made. The gift of Dhamma persuaded the donors
to make these other material donations. Even great saints achieved
their high spiritual conquests entirely because of the gift of Dhamma
they received.
1065
Wealth Destroys The Ignorant
24 (11) The Story of a Childless Rich Man (Verse 355)

this verse with reference to a childless rich man. On one occa-
sion, King Pasēnadi of Kōsala came to pay homage to the
Buddha. He explained to the Buddha that he was late because
earlier that day a rich man had died in Sàvatthi without leaving
any heirs, and so he had to confiscate all that man’s property.
Then, he proceeded to relate about the man who, although very
rich, was very stingy. While he lived, he did not give away an-
ything in charity. He was reluctant to spend his money even on
himself and, therefore, ate very sparingly and wore only cheap,
coarse clothes. On hearing this the Buddha told the king and
the audience about the man in a past existence. In that exist-
ence also he was a rich man.
One day, when a paccēkabuddha (recluse Buddha) came and

stood for alms at his house, he told his wife to offer something
to the paccēkabuddha. His wife thought it was very rarely that
her husband gave her permission to give anything to anybody.
So, she filled up the alms-bowl with some choice food. The
rich man again met the paccēkabuddha on his way home and
he had a look at the alms-bowl. Seeing that his wife had of-
fered a substantial amount of good food, he thought, “Oh, this
monk would only have a good sleep after a good meal. It
would have been better if my servants were given such good
food; at least, they would have given me better service.” In
other words, he regretted that he had asked his wife to offer
food to the paccēkabuddha. This same man had a brother who
also was a rich man. His brother had an only son. Coveting his
1066
brother’s wealth, he had killed his young nephew and had thus
wrongfully inherited his brother’s wealth on the latter’s death.
Because the man had offered alms-food to the paccēkabuddha,

he became a rich man in his present life; because he regretted
having offered food to the paccēkabuddha, he had no wish to
spend anything even on himself. Because he had killed his own
nephew for the sake of his brother’s wealth he had to suffer in
hell for seven existences. His bad kamma having come to an
end he was born into the human world but here also he had not
gained any good kamma. The king then remarked, “Venerable!
Even though he had lived here in the lifetime of the Buddha
Himself, he had not made any offering of anything to the
Buddha or to his disciples. Indeed, he had missed a very good
opportunity; he had been very foolish.”
bhōgà dummēdhaü hananti pàragavēsinō nō vē dum-

mēdhō bhōgataõhàya a¤¤ē iva attànaü hanti
bhōgà: wealth; dummēdhaü: the ignorant; hananti:

destroys; pàragavēsinō: those who seek the further shore
(truth-seekers questing Nibbàna); nō vē: do not destroy;
dummēdhō: the ignorant one; bhōgataõhàya: due to the
greed for wealth; a¤¤ē iva: as if (destroying) others;
attànaü: one’s own self; hanti: destroys
Wealth destroys the foolish; but it cannot destroy those who

seek the other shore (i.e., Nibbàna). By his craving for wealth
the fool destroys himself, as he would destroy others.
1067
Commentary
paccēkabuddha: an independently enlightened one, or separately or in-
dividually (=paccēka) enlightened one (renderings as silent or private
Buddha, are not very apt). The story that gave rise to this verse refers
to paccēkabuddhas. Paccēkabuddha is a term for an arahat who has re-
alized Nibbàna without having heard the Buddha’s doctrine from oth-
ers. He comprehends the four noble truths individually (paccēka), in-
dependent of any teacher, by his own effort, He has, however, not the
capacity to proclaim the Teaching effectively to others, and, therefore,
does not become a teacher of gods and men, like a perfect or universal
Buddha (sammà-sambuddha). According to tradition, they do not arise
in the dispensation of a perfect Buddha; but for achieving perfection
after many æons of effort, they have to make this aspiration before a
perfect Buddha.
Canonical references are few: they are said to be worthy of a ståpa

(dagōba); the treasure-stone Sutta (Nidikhandha Sutta) mentions
paccēka-bōdhi.
1068
Those Without The Bane Of Passion
Those Without The Bane Of Ill-Will
Those Without The Bane Of Illusion
Those Without The Bane Of Greed
24 (12) The Greater and the Lesser Gift (Verses 356 – 359)
It is said that on a certain occasion, when the Venerable Anu-

ruddha entered the village for alms, Indaka, a dēva, gave him a
spoonful of his own food. This was the good deed which he
performed in a previous state of existence. Although Ankura
had for ten thousand years set up a row of fire-places twelve
leagues long and had given abundant alms, Indaka received a
greater reward; therefore spoke Indaka thus. When he had thus
spoken, the Buddha said, “Ankura, one should use discrimina-
tion in giving alms. Under such circumstances almsgiving, like
seed sown on good soil, yields abundant fruit. But you have not
so done; therefore your gifts have yielded no great fruit.” And
to make this matter clear, he said, “Alms should always be
given with discrimination. Alms so given yield abundant fruit.”
The giving of alms with discrimination is extolled by the happy
one. Alms given to living beings here in the world who are
worthy of offerings, yield abundant fruit, like seeds sown on
good ground.
Having thus spoken, He expounded the Dhamma.
khettàni tiõadōsàni ayaü pajà ràgadōsà tasmà

vãtaràgēsu dinnaü mahapphalaü hōti
1069
khettàni: for fields; tiõadōsàni: the grass is the bane; ayaü
pajà: these masses; ràgadōsà: have passion as the bane;
tasmà: therefore; vãtaràgēsu: to the passionless ones;
dinnaü: what is given; mahapphalaü hōti: will yield great
results
Fields have weeds as their bane. The ordinary masses have

passion as their bane. Therefore, high yields are possible only
through what is given to the passionless ones.

khettàni tiõadōsàni ayaü pajà dōsadōsàni tasmà vãtadōsà
hi dinnaü mahapphalaü hōti

pajà: these masses; dōsadōsàni: have ill-will as the bane;
tasmà: therefore; vãtadōsà: to those without ill-will; dinnaü:
what is given; mahapphalaü hōti: will yield great results
Fields have weeds as their bane. The ordinary masses have ill-
will as their bane. Therefore, high yields are possible only
through what is given to those without ill-will.

khettàni tiõadōsàni ayaü pajà mōhadōsà tasmà
hi vãtamohēsu dinnaü mahapphalaü hōti

pajà: these masses; mōhadōsà: have illusion as their bane;
tasmà: therefore; vãtamōhēsu: to the illusionless ones;
results
1070
Fields have weeds as their bane. The ordinary masses have il-
lusion as their bane. Therefore, high yields are possible only
through what is given to the one without illusion.

khettàni tiõadōsàni ayaü pajà icchàdōsà tasmàhi
vigaticchēsu dinnaü mahapphalaü hōti

pajà: these masses; icchàdōsà: have greed as their bane;
tasmà: therefore; vigaticchēsu: to those devoid of greed;
results
Fields have weeds as their bane. The ordinary masses have

greed as their bane. Therefore, high yields are possible only
through what is given to the one without greed.
Commentary
In these verses, it is stated that high yields, in terms of merit, are possi-
ble only through what is given to those who are passionless, those who
are without ill-will, those who are without illusion and those who are
free of greed.
All these characteristics define Perfected Ones – arahats and those who
are on their way to such achievement. Saints of this calibre are also de-
scribed as Ariya-puggala (noble persons). Arahat, in Sanskrit, means
the consummate one, the worthy one. This term arahat, applied exclu-
sively to the Buddha and to His perfected disciples, was first used to
describe the Buddha himself.
An arahat is one whose taints (àsava) are destroyed, who has lived the
life, done what was to be done, laid down the burden, attained arahat-
ship by stages, destroyed completely the bond of becoming, one who is
1071
free through knowing rightly. As his faculties have not been demol-
ished, he experiences what is agreeable and disagreeable, he experi-
ences pleasure and pain. The five aggregates remain. It is his extinction
of lust, hate and delusion that is called the Nibbàna element with a ba-
sis remaining (saupàdisēsa nibbànadhàtu).
The Buddha stated:
“And which, monks, is the Nibbàna element without a basis remaining
(anupàdisēsa nibbànadhàtu)?” “Here, monks, a monk is an arahat, one
whose taints are destroyed, who has lived the life, done what was to be
done, laid down the burden, attained arahatship by stages, destroyed
completely the bond of becoming, one who is free through knowing
rightly. All his feelings not being welcome, not being delighted in
(anabhinanditàni), will here and now become cool: it is this, monks,
that is called the Nibbàna element without a basis remaining.”
“These, monks, are the two Nibbàna elements.”
This fact the Buddha declared:
Thus this is said:
These two Nibbàna elements are explained
By the Seeing One, steadfast and unattached:
When one element with basis belonging to this life
Remains, destroyed is that which to becoming leads;
When one without that basis manifests
In the hereafter, all becomings cease.
The minds of those who know this conditioned state
Are delivered by destroying that to which becoming leads:
They realize the Dhamma’s essence and in stillness
Delighting, steadfast they abandon all becoming.
A being consists of the five aggregates or mind and matter. They
change incessantly and are, therefore, impermanent. They come into
being and pass away, for, whatever is of the nature of arising, all that is
of the nature of ceasing.
Lust, hate and delusion in man bring about repeated existence, for it is
said: Without abandoning lust, hate and delusion, one is not free from
birth…
1072
One attains arahatship, that is deliverance even while alive, by rooting
out lust, hate and delusion. As stated above, this is known as the Nib-
bàna element with a basis remaining (saupàdisēsa nibbànadhàtu). The
arahat’s five aggregates or the remaining bases are conditioned by the
lust, hate and delusion of his infinite past. As he still lives his aggre-
gates function, he, therefore, experiences the pleasant as well as pain-
ful feelings that his sense faculties entertain through contact with sense
objects. But, since he is freed from attachment, discrimination and the
idea of selfhood, he is not moved by these feelings.
Now, when an arahat passes away, his aggregates, his remaining bases,
cease to function; they break up at death; his feelings are no more, and
because of his eradication of lust, hate and delusion, he is not reborn,
and naturally, there is then no more entertaining of feelings; and, there-
fore, is it said: His feelings will become cool (sãtibhavissanti).
The idea is expressed in the Udàna thus:
The body broke up, perception ceased,

All feelings cooled, all formations stilled,
Consciousness disappeared.
This is known as the Nibbàna element without a basis remaining (an-
upàdisēsa nibbànadhàtu).
When a person totally eradicates the trio, lust, hate and delusion, that
leads to becoming, he is liberated from the shackles of saüsàra, from
repeated existence. He is free in the full sense of the word. He no
longer has any quality which will cause him to be reborn as a living be-
ing, because he has realized Nibbàna, the entire cessation of continuity
and becoming (bhava-nirōdha); he has transcended common or
worldly activities and has raised himself to a state above the world
while yet living in the world: His actions are issueless, are kammically
ineffective, for they are not motivated by the trio, by the mental defile-
ments (kilēsa). He is immune to all evil, to all defilements of the heart.
In him, there are no latent or underlying tendencies (anusaya); he is be-
yond good and evil, he has given up both good and bad; he is not wor-
ried by the past, the future, nor even the present. He clings to nothing
in the world and so is not troubled. He is not perturbed by the vicissi-
1073
tudes of life. His mind is unshaken by contact with worldly contingen-
cies; he is sorrowless, taintless and secure (asōkaü, virajaü, khēmaü).
Thus, Nibbàna is a ‘state’ realizable in this very life (diññhadhamma-
nibbàna). The thinker, the inquiring mind, will not find it difficult to
understand this state, which can be postulated only of the arahat and
not of any other being, either in this world or in the realms of heavenly
enjoyment.
Though the sentient being experiences the unsatisfactory nature of life,
and knows, at first hand, what suffering is, what defilements are, and
what it is to crave, he does not know what the total extirpation of de-
filements is, because he has never experienced it. Should he do so, he
will know, through self-realization, what it is to be without defile-
ments, what Nibbàna or reality is, what true happiness is. The arahat
speaks of Nibbàna with experience, and not by hearsay, but the arahat
can never, by his realization, make others understand Nibbàna. One
who has slaked his thirst knows the release he has gained, but he can-
not explain this release to another. However much he may talk of it,
others will not experience it; for it is self-experience, self-realization.
Realization is personal to each individual. Each must eat and sleep for
himself, and treat himself for his ailments; these are but daily require-
ments, how much more when it is concerned with man’s inner devel-
opment, his deliverance of the mind.
What is difficult to grasp is the Nibbàna element without a basis re-
maining (anupàdisēsa-nibbàna), in other words, the parinibbàna or fi-
nal passing away of the arahat.
An oft-quoted passage from the Udàna runs: Monks, there is the un-
born, unoriginated, unmade and unconditioned. Were there not the un-
born, unoriginated, unmade and unconditioned, there would be no es-
cape for the born, originated, made and conditioned. Since there is the
unborn, unoriginated, unmade and unconditioned, so there is escape
for the born, originated, made and conditioned.
Here, there is neither the element of solidity (expansion), fluidity (co-
hesion), heat and motion, nor the sphere of infinite space, nor the
sphere of infinite consciousness, nor the sphere of nothingness, nor the
sphere of neither perception nor non-perception, neither this world nor
1074
the other, nor sun and moon. Here, there is none coming, none going,
none existing, neither death nor birth. Without support, non-existing,
without sense objects is this. This, indeed, is the end of suffering
(dukkha).
Arahats are described also as ariya puggala or ariya (noble ones, noble
persons).
The eight ariya puggalas are those who have realized one of the eight
stages of holiness, i.e., the four supermundane paths (magga) and the
four supermundane fruitions (phala) of these paths. There are four
pairs:
(1) the one realizing the path of stream-winning (sōtàpatti-magga);
(2) the one realizing the fruition of stream-winning (sōtàpatti phala);
(3) the one realizing the path of once-return (sakadàgàmi-magga);
(4) the one realizing the fruition of once-return (sakadàgàmi-phala);
(5) the one realizing the path of non-return (anàgàmi-magga);
(6) the one realizing the fruition of non-return (anàgàmi-phala);
(7) the one realizing the path of holiness (arahatta-magga) and
(8) the one realizing the fruition of holiness (arahatta-phala).
Summed up, there are four noble individuals (ariya-puggala); the
stream-winner (sōtàpanna); the once-returner (sakadàgàmi); the non-
returner (anàgàmi); the holy one (arahat).
According to the Abhidhamma, supermundane path, or simply path
(magga), is a designation of the moment of entering into one of the
four stages of holiness – Nibbàna being the object – produced by intui-
tional insight (vipassanà) into the impermanency, misery and imper-
sonality of existence, flashing forth and forever transforming one’s life
and nature. By fruition (phala) are meant those moments of conscious-
ness, which follow immediately thereafter as the result of the path, and
which, in certain circumstances, may repeat for innumerable times dur-
ing a lifetime.
(1) Through the path of stream-winning (sōtàpatti-magga) one be-
comes free (whereas in realizing the fruition, one is free) from the first
1075
three fetters (samyōjana) which bind beings to existence in the sensu-
ous sphere, to wit: (i) personality-belief (sakkàya-diññhi), (ii) skeptical
doubt (vicikicchà), (iii) attachment to mere rules and rituals (silabbata-
paràmàsa).
(2) Through the path of once-returning (sakadàgàmi-magga) one be-
comes nearly free from the fourth and fifth fetters, to wit: (iv) sensuous
craving (kàma-cchanda = kàma-ràga), (v) ill-will (vyàpàda = dōsa).
(3) Through the path of non-returning (anàgàmi-magga) one becomes
fully free from the above-mentioned five lower fetters.
(4) Through the path of holiness (arahatta-magga) one further be-
comes free from the five higher fetters, to wit: (vi) craving for fine-ma-
terial existence (råpa-ràga), (vii) craving for immaterial existence
(aråpa-ràga), (viii) conceit (màna), (ix) restlessness (uddhacca), (x)
ignorance (avijjà).
The stereotype sutta text runs as follows:
(1) After the disappearance of the three fetters, the monk has won the
stream (to Nibbàna) and is no more subject to rebirth in lower
worlds, is firmly established, destined for full enlightenment;
(2) After the disappearance of the three fetters and reduction of greed,
hatred and delusion, he will return only once more; and having once
more returned to this world, he will put an end to suffering;
(3) After the disappearance of the five fetters he appears in a higher

world, and there, he reaches Nibbàna without ever returning from
that world (to the sensuous sphere).
(4) Through the extinction of all cankers (àsava-kkhaya) he reaches al-

ready in this very life the deliverance of mind, the deliverance
through wisdom, which is free from cankers, and which he himself
has understood and realized.
The seven-fold grouping of the noble disciples is as follows:
1076
(1) the faith-devotee (saddhànusàri),
(2) the faith-liberated one (saddhà-vimutta),
(3) the body-witness (kàya=sakkhã),
(4) the both-ways liberated one (ubhatō-bhàga-vimutta),
(5) the Dhamma-devotee (dhammànusàri),
(6) the vision-attainer (diññhi-ppatta),
(7) the wisdom-liberated one (pa¤¤à-vimutta).
These four stanzas extol the virtues of dàna, generosity.
Dàna is the first pàramã. It confers upon the giver double blessing of
inhibiting immoral thoughts of selfishness, while developing pure
thoughts of selflessness: It blesseth him that gives, him that takes.
A Bōdhisatta is not concerned as to whether the recipient is truly in
need or not, for his one object in practicing generosity, as he does, is to
eliminate craving that lies dormant within himself. The joy of service,
its attendant happiness, and the alleviation of suffering are other bless-
ings of generosity.
In extending his love with supernormal generosity, he makes no dis-
tinction between one being and another, but he uses judicious dis-
crimination in this generosity. If, for instance, a drunkard were to seek
his help, and, if he were convinced that the drunkard would misuse his
gift, the Bōdhisatta, without hesitation, would refuse it, for such mis-
placed generosity would not constitute a pàramã.
Should anyone seek his help for a worthy purpose, then instead of as-
suming a forced air of dignity or making false pretensions, he would
simply express his deep obligation for the opportunity afforded, and
willingly and humbly render every possible aid. Yet he would never set
it down to his own credit as a favour conferred upon another, nor
would he ever regard the man as his debtor for the service rendered. He
is interested only in the good act, but in nothing else springing from it.
He expects no reward in return, nor even does he crave enhancement of
reputation from it.
1077
Chapter 25
Bhikkhu Vagga
The Monk
Sense Discipline & Suffering Ends
With All-Round Discipline
25 (1) The Story of Five Monks in Sàvatthi

(Verses 360 & 361)
Once, there were five monks in Sàvatthi. It appears that each

of these five monks guarded one of the five doors of the
senses. One day they met and began to argue with each
other, saying, “It is I who guard the door which is difficult to
guard! It is I who guard the door which is difficult to guard!”
Finally they said, “We can learn the truth of this matter by
questioning the Buddha.” So they approached the Buddha
and asked him the following question, “Venerable, each one
of us is guarding one of the five doors of the senses, and each
one of us imagines that the particular door which he is
guarding is the door, of all other doors, which is the most
difficult to guard. Now we should like to have you tell us
which one of us is guarding the door that is the most difficult
to guard.”
The Buddha carefully avoided placing any one of the monks

in a position inferior to that of his fellows and said in reply,
“Monks, all of these doors are difficult to guard. But this is
not the first time you have failed to control yourselves in
these five particulars. In a previous state of existence also you
failed to exercise restraint over your senses, and because you
failed to exercise restraint over your senses, and because you
refused to comply with the admonition of wise men, met de-
struction.” “When was that, Venerable?” asked the five
monks.
1079
25 (1) a. Story of the Past: Takkasilà Jàtaka
Complying with their request, the Buddha related in detail the
Takkasilà Jàtaka, telling them how, in the distant past, after the
household of a king had been destroyed by female evil spirits,
the Buddha, having received the ceremonial sprinkling of a
king, seated on the royal throne under the white parasol, sur-
veying his own majesty and glory, thinking to himself, “Men
should exert the power of their will,” spoke the following sol-
emn utterance:
Because with firm courage I abode steadfast in the admonition
of the good, because I showed not fear nor dread, I did not
come under the power of the female evil spirits. From great
peril, I came steadfast.
Having recited this stanza, the Buddha summarized the Jàtaka
as follows: “At that time you were the five men who, when the
great being went forth to take the kingdom of Takkasilà, stood
round about him with weapons in your hands, guarding the
road. But when, as you journeyed by the way, the female evil
spirits tempted you with objects pleasing to the senses of sight
and sound and smell and taste and touch, then you threw off all
restraint, then you disregarded the admonitions of the wise
man, then you yielded to the seductions of the female evil spir-
its; and they devoured you, and you were utterly destroyed.
The wise man who restrained himself and yielded not to their
temptations, who paid no attention to the ogress of celestial
beauty that followed close upon his heels, and who reached
Takkasilà in safety and became king, was I myself.”
Having thus summed up the Jàtaka, the Buddha said, “A monk
should guard all the doors of the senses, for only by guarding
the doors of the senses can he obtain release from all suffering.”
1080
cakkhunà saüvarō sàdhu sōtēna saüvarō sàdhu

ghàõena saüvarō sàdhu jivhàya saüvarō
cakkhunà saüvarō: eye discipline; sàdhu: is good; sōtēna

saüvarō: ear discipline; sàdhu: is good; ghàõena saüvarō:
nose discipline; sàdhu: is good; jivhàya saüvarō: tongue
discipline
It is good to be disciplined in the eye. It is good to be dis-

ciplined in the ear. It is good to be disciplined in the nose. To
be disciplined in the tongue is good.
kàyēna saüvarō sàdhu vàcàya saüvarō sàdhu manasà

saüvarō sàdhu manasà sabbattha saüvaro sàdhu
sabbattha saüvutō bhikkhu sabbadukkhà pamuccati
kàyēna saüvarō: bodily discipline; sàdhu: is good; vàcàya

saüvarō: discipline in the use of words; sàdhu: is good;
manasà saüvarō: discipline of mind; sàdhu: is good;
sabbattha: everywhere; saüvarō: discipline; sàdhu: is
good; sabbattha saüvutō: disciplined in everything and
every way; sàdhu: is good; bhikkhu: monk; sabba: of all;
dukkhà: suffering; pamuccati: gets freed
It is good to be disciplined in body. It is good to be disciplined

in words. It is good to be disciplined in mind. The monk who
is disciplined in all these areas will achieve freedom from all
suffering.
1081
Commentary
In these verses, the Buddha admonishes the monks to be disciplined by

guarding all ‘doors of perception’. The only means of achieving this
aim is meditation (bhàvanà).
Meditation by means of mind development is called bhàvanà. Unlike

other technical terms, bhàvanà is used to denote only the practical
methods of mental training. It embraces in its vast connotation the
whole system, together with the practices that have been developed
from it. When the term bhàvanà occurs in the Scriptures, it generally
indicates the practice or cultivation of meditation and the verb bhàveti
is used to denote the act, ‘to practice’, or ‘to cultivate’:
Mettaü, Ràhula, bhàvanaü, bhàvēhi.

Ràhula, practice the meditation upon friendliness.
Asubhàya cittaü bhàvēhi.
Cultivate the mind by the meditation upon impurities.
Unlike jhàyati, (which is only used to indicate thinking upon a mental

object, or holding a mental image taken from an external object),
bhàvēti is used of any form of mental development: Kusalaü cittaü
bhàvēti, he cultivates or increases moral consciousness; “Jhànaü
bhàvēti, Saüàdhiü bhàvēti, Vipassanaü bhàvēti, maggaü bhàvēti,”
“he practises jhàna, samàdhi vipassanà or the path.”
The term bhàvanà is to be found compounded with words implying

the subjects of meditation, as, jhàna-bhàvanà, samàdhi-bhàvanà,
metta-bhàvanà, and so on, in order to distinguish the different kinds
of meditation.
Buddhaghōsa Thera defined the verb bhàvēti as a derivation from the

root bhu – to be or to become and compares it with janēti (begets), up-
pàdēti (produces or causes to rise), vaóóhēti (increases or develops).
He quotes passages from the Scriptures to show that bhàvēti is used in
the sense of producing, (uppàdana) and increasing (vaddhana).
1082
Bhàvanà has a meaning that is stronger and more active than that of the
English word meditation. The word has various renderings, such as
producing, acquiring, mastering, developing, cultivating, reflection
and meditation. Here, we shall use the word in the sense of practice
and cultivation, translations which bring out more clearly than the
word ‘meditation’ its connection with the root to be or to become.
It is true that in bhàvanà there is a certain thought process, similar to

that involved in mental prayer, and also the repetition of some par-
ticular words or phrases in different practices, such as be happy, be
happy in the practice of mettà; or earth, earth, (in Kasiõa practice), as
in verbal prayer. But bhàvanà is more than that. It is thinking in a spe-
cial manner, to edify something in oneself, something which is always
good. The essential thing, therefore, in bhàvanà is its productive factor,
that which produces or manifests the essential quality or truth that is
contained in the object of thought, within one’s character. For exam-
ple, when one practises mettà bhàvanà, one not only thinks upon
friendliness but also makes it come into being, and grow stronger and
stronger in his mind, so as to eradicate thoughts of enmity, malice,
aversion and the like; and finally, the aspirant becomes friendly to-
wards all living things. In this sense, it is becoming.
In conclusion, let it be said that the word bhàvanà means the accum-
ulation of all good qualities within oneself, to become apt and fit for
the attainment of Nibbàna. Moreover, bhàvanà is the popular, current
expression for meditation as a part of religious life in the Theravàda
school.
1083
The True Monk
25 (2) The Story of a Monk Who Killed a Swan (Haüsa) (Verse 362)

this verse with reference to a monk who killed a swan.
The story goes that two residents of Sàvatthi retired from the
world, were admitted to full membership in the Sangha, and
becoming fast friends, usually went about together. One day
they went to the Aciravatã River, and after bathing, stood on
the bank basking themselves in the rays of the sun, engaged in
pleasant conversation. At that moment two geese came flying
through the air. Thereupon one of the young monks, picking up
a pebble, said, “I am going to hit one of these young geese in
the eye.” “You can’t do it,” said the other.
“You just wait,” said the first; “I will hit the eye on this side of
him, and then I will hit the eye on the other side of him.” “You
can’t do that, either,” said the second. “Well then, see for your-
self,” said the first, and taking a second pebble, threw it after
the goose. The goose, hearing the stone whiz through the air,
turned his head and looked back. Then the second monk picked
up a round stone and threw it in such a way that it hit the eye on
the far side and came out of the eye on the near side. The goose
gave a cry of pain, and tumbling through the air, fell at the feet
of the two monks.
Some monks who stood near saw the occurrence and said to
the monk who had killed the goose. “Brother, after retiring
from the world in the religion of the Buddha, you have done a
most unbecoming thing in taking the life of a living creature.”
And taking the two monks with them, they arraigned them be-
1084
fore the Buddha. The Buddha asked the monk who had killed
the goose, “Is the charge true that you have taken the life of a
living creature?” “Yes, Venerable,” replied the monk, “it is
true.”
The Buddha asked, “Monk, how comes it that after retiring

from the world in such a religion as mine, leading to salvation
as it does, you have done such a thing as this? Wise men of old,
before the Buddha appeared in the world, though they lived
amid the cares of the household life, entertained scruples about
matters of the most trifling character. But you, although you re-
tired from the world in the religion of the Buddha, have felt no
scruples at all?”
hattha sa¤¤atō pàda sa¤¤atō vàcàya sa¤¤atō sa¤¤atut-

tamō ajjhattharatō samàhitō ēkō santusitō taü bhikkhuü
àhu
hattha sa¤¤atō: if someone is restrained in hand; pàda

sa¤¤atō: if someone is restrained in foot; vàcàya sa¤¤atō:
restrained in words; sa¤¤atuttamō: restrained in body;
ajjhattharatō: if he is focussed on his meditation object;
samàhitō: if his mind is tranquil; ēkō: if he is in solitude;
santusitō: if he is contented; taü: him; bhikkhuü: the
monk; àhu: is called
He who controls his hand, controls his foot, controls his

speech, and has complete control of himself; who finds delight
in insight development practice and is calm; who stays alone
and is contented, they call him a monk.
1085
Commentary
samàhitō: a mind that is tranquil: a mind that has attained samàdhi –
tranquility through total concentration.
The word samàdhi is best rendered by concentration. Moreover, it is

one of the original terms used by the Buddha himself, for it occurs in
His first Sermon. It is used in the sense of sammà-samàdhi, right con-
centration. Samàdhi from the root saüàdhà, to put together, to concen-
trate, refers to a certain state of mind. In a technical sense it signifies
both the state of mind and the method designed to induce that state.
In the dialogue between the sister Dhammadinnà and the devotee

Visàkhà, Samàdhi is discussed both as a state of mind and a method of
mental training. Visàkhà asked, “What is Samàdhi?” The sister replied,
“Samàdhi is cittassa ēkaggatà (literally, one-pointedness of mind).”
“What induces it?” “The four applications of mindfulness (Sati-
paññhàna), induce it.” “What are its requisites?” “The four supreme ef-
forts (sammappadhàna) are its requisites.” “What is the culture
(Bhàvanà) of it?” “Cultivation and increase of those self-same princi-
ples – mindfulness and supreme effort, are the culture of it.”
In this discussion samàdhi, as a mental state, is defined as cittassa ēk-

aggatà, and this appears to be the first definition of it in the Suttas. In
the Abhidhamma this definition is repeated and elaborated with a
number of words that are very similar, indeed, almost synonymous.
1086
The Ideal Monk
25 (3) The Story of Monk Ko kàlika (Verse 363)
This verse was spoken by the Buddha while he was in resi-

dence at Jētavana Monastery, with reference to Kōkàlika.
Now after Kōkàlika had been reborn in the lotus hell, the
monks in the hall of truth began a discussion of the occurrence,
saying, “Alas, the monk Kōkàlika went to perdition because he
failed to hold his tongue! For even as he reviled the two chief
disciples, the earth opened and swallowed him up.” At that mo-
ment the Buddha approached and asked. “Monks, what subject
are you discussing now as you sit here all gathered together?”
When they told him, he said, “Monks, this is not the first time
Kōkàlika has gone to perdition because of failure to hold his
tongue; the same thing happened to him in a former state of ex-
istence also.” The monks immediately desired to hear all about
the matter. In compliance with their requests, to make the mat-
ter clear, the Buddha related the following.
Once upon a time a tortoise dwelt in a certain lake in the

Himàlaya country. One day two young geese, wandering about
in search of food, struck up an acquaintance with him, and in a
short time all became firm friends. One day the geese said to
the tortoise, “Friend tortoise, we live in the Himàlaya country
on Mount Cittakåña in a golden cave, and it is a most delightful
place to live in. Wouldn’t you like to go there with us?” “Mas-
ters,” replied the tortoise, “how am I to get there?” Said the
geese, “If you can keep your mouth shut, we will carry you.”
The tortoise replied, “I will keep my mouth shut, friends. Take
me with you, and let’s be off.” “Very well,” said the geese. So
the geese made the tortoise grip with his teeth the middle of a
1087
stick, and then, taking the two ends of the stick in their bills,
flew up into the air.
Some village boys, seeing a tortoise carried along in this fash-

ion by geese, immediately cried out, “See those two geese car-
rying a tortoise on a stick!” Thought the tortoise, “You vaga-
bonds, what business is it of yours if my friends are carrying
me with them?” And he opened his mouth, intending to say
what was in his mind. Now the geese were flying very swiftly,
and by this time they had reached a point directly over the
royal palace in Vàràõasi city. So when the tortoise let go of the
stick, he fell to the ground right in the middle of the palace
court, and the moment he struck the ground, split into two
pieces.
Having related this Bahubhàõi Jàtaka, found in the second

book, the Buddha said, “Monks, a monk should control his
tongue, should live tranquilly, should not allow himself to be-
come puffed up, and should free his heart from the evil
passions.”
mukhasa¤¤atō mantabhànã anuddhatō yō bhikkhu

atthaü dhamma¤ca dãpēti tassa bhàsitaü madhuraü
mukhasa¤¤atō: disciplined in mouth; mantabhànã: speak-

ing in moderation; anuddhatō: not proud; yō bhikkhu: a
monk; atthaü: the significance; dhamma: the teaching;
dãpēti: it demonstrates; tassa: his; bhàsitaü: utterance;
madhuraü: sweet
The monk who controls his mouth (speech) who speaks wisely
with his mind composed, who explains the meaning of the text
of the Dhamma – sweet are the words of that monk.
Commentary
In this verse, the virtues of right speech (which is one segment of the
noble eight-fold path) are upheld. The Buddha pointed out five dis-
advantages and dangers in unguarded, undisciplined speech. One who
is not disciplined in speech is (i) given to lying; (ii) tending to slander,
(iii) tending to be harsh and idle in speech; and (iv) born in evil states
after death.
There are four virtues of right speech. They are:
(1) one abstains from lying. Such a person is sincere, upright and
dependable;
(2) the person who practises right speech does not slander or bear tales.
The person who avoids these forms of evil speech contributes to-
wards social harmony;
(3) those who practise right speech refrain from using harsh words.
This way, they give happiness to people and avoid the possibility
of creating mental pain which is likely if harsh words are used and
(4) it enables the practitioner to avoid frivolous unprofitable words.

The Buddha admonished that it was nobler to be silent than indulg-
ing in frivolous talk and gossip.
1089
The Monk Abides In Dhamma
25 (4) The Story of Venerable Dhammàràma (Verse 364)

this verse with reference to Venerable Dhammàràma.
When it was made known to the disciples the Buddha would

realize parinibbàna in four months, most of the puthujjana
monks (i.e., those who had not attained any of the maggas) felt
extremely depressed and were at a loss and did not know what
to do. They just stayed close to the Buddha, hardly ever leaving
his presence. However, there was a monk by the name of
Dhammàràma who kept to himself and did not go near the
Buddha. His intention was to strive most ardently to attain ara-
hatship before the passing away of the Buddha. So he strove
hard in insight meditation practice. Other monks, not under-
standing his attitude and his noble ambition, misunderstood his
behaviour.
Those monks took Dhammàràma to the Buddha and said to the

Enlightened One, “Venerable! This monk does not seem to
have any affection or regard or reverence for you; he has been
staying by himself while all the time other monks are staying
close to your presence.” When other monks had said every-
thing they wanted to say, Dhammàràma respectfully explained
to the Buddha why he had not come to see the Buddha and also
reported that he had been striving his utmost in insight medita-
tion practice.
The Buddha was satisfied and was very pleased with the expla-
nation and conduct of Dhammàràma and he said, “My son,
1090
Dhammàràma, you have done very well. A monk who loves
and respects me should act like you. Those who made offerings
of flowers, scents and incense to me are not really paying me
homage. Only those who practice the Dhamma truly pay hom-
age to me.”

dhammàràmō dhammaratō dhammaü anuvicintayaü
dhammaü anussaraü bhikkhu saddhammà na parihàyati
dhammàràmō: he has the Teaching as his abode; dhamma-

ratō: attached to dhamma; dhammaü anuvicintayaü: he
reflects upon the dhamma repeatedly; dhammaü anus-
saraü: memorising and remembering the dhamma;
bhikkhu: the monk; saddhammà: from the noble Teaching;
na parihàyati: does not go astray
The monk who abides in the Dhamma, who delights in the

Dhamma, who meditates on the Dhamma, and is ever mindful
of the Dhamma, does not fall away from the Dhamma of the
virtuous.
Commentary
Virtues of the Dhamma: This verse was spoken by the Buddha in
praise of a monk who dwelt with utter concentration on the virtues of
the Dhamma.
Six outstanding virtues of the Dhamma are enumerated:
(1) Svàkkhàtō Bhagavatà Dhammō: The Dhamma has been well-ex-

pounded by the Buddha. It is excellent in the beginning, excellent
in the middle and excellent at the end. The Dhamma always pos-
sesses just one flavour – that of Nibbàna;
1091
(2) Sandiññhikō: This implies that the beneficial results of the Dhamma
will be manifested here and now;
(3) Akàlikō: The Dhamma is timeless. Since Dhamma is reality, it nev-

er withers with time;
(4) Ehipassikō: Dhamma is open to anyone to come and see – ēhipas-

sikō literally means come and see;
(5) ōpanayikō: This means that all those who adhere to the Dhamma
will tread along the path leading to eternal peace and happiness;
(6) Vēditabbō Vi¤¤uhi: This implies that Dhamma has to be compre-

hended by each wise individual for himself.
1092
Accept What One Receives
Gods Adore Virtuous Monks
25 (5) The Story of the Traitor Monk (Verses 365 & 366)
Once, a monk of the Buddha was very friendly with a monk

belonging to the faction led by Dēvadatta, the opponent of the
Buddha. One day as he was returning from his breakfast, after
accompanying his brother monks on their alms-round, the
schismatic monk met him and asked him, “Where have you
been?” “To such and such a place on my alms-round.” “Did
you get any food?” “Yes, I got some.” “Here we receive rich
gifts and offerings; stay with us here for a while.” The monk
did as his friend suggested, tarried with Dēvadatta’s monks for
several days, and then returned to his own community.
The monks reported his offense to the Buddha, saying, “Ven-
erable, this monk has been enjoying the gifts and offerings be-
stowed upon Dēvadatta; he is a partisan of Dēvadatta.” The
Buddha caused the monk to be summoned before him and
asked him, “Is the report true that you have done thus and so?”
“Yes, Venerable, I tarried with Dēvadatta’s monks for a few
days on account of a young monk who is a personal friend of
mine, but I do not favour Dēvadatta’s views.” Said the Buddha,
“Granted that you do not hold erroneous views; yet you rove
about as though you held the views of everyone you meet. But
this is not the first time you have done such a thing; you did the
same thing also in a previous state of existence.”
Said the monks, “Venerable, we have seen with our own eyes
what he did just now; but whose views did he hold in a pre-
vious state of existence? Pray tell us all about it.” So in res-
ponse to their request, the Buddha related the following story:
1093
25 (5) a. Story of the Past: Elephant Damsel-face,
Mahilàmukha Jàtaka
After listening to the conversation of thieves and murderers, a
well-behaved elephant became unruly and killed his keepers.
But after listening to the conversation of sages and bràhmans,
he became well-behaved again. The elephant damsel-face was
the traitor monk.
After listening to the words of thieves of old,

Damsel-face ranged hither and thither, killing and destroying.
But after listening to the words of men of self-control, This
best of elephants recovered all of his good qualities.
When the Buddha had related this Mahilàmukha Jàtaka, he

said, “Monks, anyone who is a monk should be contented just
with what he has received, and should not covet that which
others have received. For if he covets that which others have
received, he will attain neither trance nor spiritual insight nor
paths nor fruits, – not one of these. But if he be content with
that alone which he has himself received, all these things will
be added unto him.”

salàbhaü nàtima¤¤eyya à¤¤ēsaü pihayaü na carē
a¤¤ēsaü pihayaü bhikkhu samàdhim na àdhigacchati
salàbhaü: what one has given; nàtima¤¤eyya: do not

underestimate; à¤¤ēsaü: gain of others; pihayaü: expect-
ing; na carē: do not go about; a¤¤ēsaü pihayaü bhikkhu:
the monk who expects the gains of others; samàdhiü:
tranquility of mind; nàdhigacchati: will not reach
1094
Do not under estimate what you have received. And again, do
not expect what others have got. If a monk covets what others
have received, he will never attain tranquility of mind.

bhikkhu appalàbhō api cē salàbhaü nàtima¤¤ati
suddhàjãviü atanditaü taü dēvà vē pasaüsanti
bhikkhu: the monk; appalàbhō api: even receiving very lit-
tle; cē: if; salàbhaü: what has been received by one;
nàtima¤¤ati: does not disregard; suddhàjãviü: possessing
pure lives; atanditaü: not lethargic; taü: that monk; dēvà
api: even deities; pasaüsanti: praise
The monk may have received only a little but he does not un-
derestimate what was given him. He is satisfied with what he
has received. Such a monk, who leads a pure livelihood, is
praised by deities.
Commentary
In this verse the Buddha admonishes the monks to be content with
what they receive. They are advised not to think of what others receive.
Contentment with whatever you receive is described as appicchatà and
paccaya santosa. Appicchatà – having only a few wishes (contented-
ness) – is one of the indispensable virtues of the monk. The four noble
usages of a monk are: contentedness (of the monk) with any robe, con-
tentedness with any alms food, contentedness with any dwelling, and
delight in meditation and detachment. “Now, the monk is contented
with any robe, with any alms food, with any dwelling, finds pleasure
and enjoyment in mental training and detachment. But neither is he
haughty on that account, nor does he look down upon others. Now, of a
monk who herein is fit and indefatigable, who remains clearly con-
scious and mindful, of such a monk it is said that he is firmly estab-
lished in the ancient, Noble Usages known as the most lofty ones.”
1095
The Bhikkhu Order: The Order of bhikkhus (the Buddhahood) started
with the five-fold monks to whom the Buddha preached his first ser-
mon. From that time the Sangha grew after the admission of Yasa to
the Sangha.
In Vàràõasã there was a millionaire’s son, named Yasa, who led a luxu-
rious life. Realizing the vanities of worldly life, he stole away from
home, saying “Distressed am I, oppressed am I”, and went in the direc-
tion of Isipatana where the Buddha was temporarily residing after hav-
ing enabled the five monks to attain arahantship.
Thereupon the Buddha said – “Here there is no distress, O Yasa! Here
there is no oppression, O Yasa! Come hither, Yasa! Take a seat. I shall
expound the Dhamma to you.”
The distressed Yasa was pleased to hear the encouraging words of the
Buddha. Removing his golden sandals, he approached the Buddha, re-
spectfully saluted Him and sat on one side. The Buddha expounded the
doctrine to him, and he attained the first stage of sainthood (sōtàpatti).
At first the Buddha spoke to him on generosity (dàna), morality (sãla),
celestial states (sagga), the evils of sensual pleasure (kàmàdãnava), the
blessings of renunciation (nekkhammànisaüsa). When He found that
his mind was pliable and was ready to appreciate the deeper teachings
He taught the four noble truths.
Yasa’s mother was the first to notice the absence of her son and she re-
ported the matter to her husband. The millionaire immediately dis-
patched horsemen in four directions and he himself went towards Isi-
patana, following the imprint of the golden slippers. The Buddha saw
him coming from afar and, by His psychic powers, willed that he
should not be able to see his son. The millionaire approached the
Buddha and respectfully inquired whether He saw his son Yasa.
‘Well then, sir, down here please. You would be able to see your son,”
said the Buddha. Pleased with the happy news, he sat down. The
Buddha delivered a discourse to him, and he was so delighted that he
exclaimed.
“Excellent! It is as if a man were to set upright that which was over-
turned, or were to reveal that which was hidden, or were to point out
1096
the way to one who had gone astray, or were to hold a lamp amidst the
darkness, so that those who have eyes may see! Even so has the doc-
trine been expounded in various ways by the Buddha.”
“I take refuge in the Buddha, the Doctrine and the Sangha. May the
Buddha receive me as a follower, who has taken refuge from this very
day to life’s end!” He was the first lay follower to seek refuge with the
threefold formula.
The hearing the discourse delivered to his father, Yasa attained arahant-
ship. Thereupon the Buddha withdrew His will-power so that Yasa’s
father might be able to see his son. The millionaire beheld his son and
invited the Buddha and His disciples for alms on the following day.
The Buddha expressed His acceptance of the invitation by His silence.
After the departure of the rich man Yasa begged the Buddha to grant him
the lesser and the higher ordination. “Come, O monks! What I taught is
the Doctrine. Lead the holy life to make a complete end of suffering.”
With these words the Buddha conferred on him the higher ordination.
With the Venerable Yasa the number of arahants increased to six.
As invited, the Buddha visited the rich man’s house with his six disci-
ples. Venerable Yasa’s mother and his former wife heard the doctrine
expounded by the Buddha and, having attained the first stage of saint-
hood, became His first two lay female followers.”
Venerable Yasa had four distinguished friends named Vimala, Subàhu,
Punnaji, and Gavampati. When they heard that their noble friend had
shaved his hair and beard and, donning the yellow robe, entered the
homeless life, they approached Venerable Yasa and expressed their de-
sire to follow his example. Venerable Yasa introduced them to the
Buddha, and on hearing the Dhamma, they also attained arahantship.
Fifty more worthy friends of Venerable Yasa, who belonged to leading
families of various districts, also receiving instructions from the
Buddha, attained arahantship and entered the holy Sangha. Hardly two
months had elapsed since His Enlightenment when the number of ara-
hants gradually rose to sixty. All of them came from distinguished
families and were worthy sons of worthy fathers.
1097
He Is A Monk Who Has No Attachment
25 (6) The Story Of The Bràhmin Who Offered Alms Food
To The Buddha (Verse 367)
Once, there was a bràhmin in Sàvatthi, who was very generous

and always offered alms-food to the Buddha and his monks.
One day, the Buddha saw the bràhmin and his wife in his vi-
sion and knew the couple would be able to attain Anàgàmi. Ac-
cordingly, the Buddha set out for their house and stood at the
door. The bràhmin who was then having his meal did not see
him. His wife saw him but she was afraid that her husband on
seeing the Buddha, would offer all his food to the Buddha.
Then she would have to cook again. With this thought in her
mind, she stood in front of her husband so that he would not be
able to see the Buddha. Then she quietly stepped backwards
and slowly came to where the Buddha was standing and whis-
pered, “Venerable! We do not have any alms-food for you to-
day.” The Buddha just shook his head. Seeing his gesture, the
bràhmin’s wife could not control herself and she burst out
laughing.
At that instant, the bràhmin turned round and saw the Buddha.
At once he knew what his wife had done, and cried out, ‘Wife,
I am ruined. When our Venerable Teacher stood at the door
you should have informed me. By failing to do so you have
embarrassed me greatly.” Then, taking up his plate of rice, he
approached the Buddha and apologetically requested, “Venera-
ble! Please accept this rice which I have partly consumed. I am
very sorry indeed that I have to offer you partly consumed
food.” To him the Buddha replied, “O bràhmin! Any alms-food
is suitable for me, whether it has been eaten or not.” The bràh-
1098
min was very happy because his offering of food was accepted
by the Buddha and he next asked by what standard a monk was
judged and how a monk was defined. The Buddha knew that
both the bràhmin and his wife had already learned something
about mind and body (nàma-råpa), so he answered, “O bràh-
min! One who is not attached to mind and body is called a
monk.” At the conclusion of the discourse, both the bràhmin
and his wife attained the third stage of sainthood.

yassa nàmaråpasmiü sabbasō mamàyitaü natthi asatà ca
na sōcati sō vē bhikkhå iti vuccati
yassa: for some one; nàmaråpasmiü: in name and form;

sabbasō: in all forms; mamàyitaü natthi: there is no self-
ishness; asatà ca: even when they decay; na sōcati: there is
no weeping; sō: that person; cē: certainly; bhikkhå iti: a
monk; vuccati: is called
He has gone beyond the sense of his own name and form. To
him, there is no existence of I, my or mine. If his name and
form entity were to decay and deteriorate, he will not grieve.
Such a person is called a monk.
Commentary
nàma-råpasmiü: mind-and-body; mentality and corporeality. It is the
fourth link in the dependent origination (pañiccasamuppàda) where it
is conditioned by consciousness, and on its part is the condition of the
six-fold sense-base. In two texts which contain variations of the de-
pendent origination, the mutual conditioning of consciousness and
mind-and-body is described, and the latter is said to be a condition of
sense-impression (phassa).
1099
The third of the seven purifications (visuddhi), the purification of
views, is defined as the correct seeing of mind-and-body and various
methods for the discernment of mind-and-body by way of insight-
meditation (vipassanà) are given there. In this context, mind (nàma)
comprises all four mental groups, including consciousness.
In five-group-existence (pa¤ca-vōkàra-bhava) mind-and-body are in-

separable and interdependent; and this has been illustrated by compar-
ing them with two sheaves of reeds propped against each other: when
one falls the other will fall, too; and with a blind man with stout legs,
carrying on his shoulders a weak-legged person with keen eye-sight:
only by mutual assistance can they move about efficiently.
1100
The Monk Who Radiates Loving-Kindness
Radiates Peace Give Up Lust And Hatred
Flood-Crosser Is One Who Has Given Up The Fetters
Meditate Earnestly There Is No Wisdom
In Those Who Do Not Think He Who Is Calm
Experiences Transcendental Joy He Is Happy
Who Reflects On Rise And Fall A Wise Monk
Must Possess His Cardinal Virtues A Monk
Should Be Cordial In All His Ways
25 (7) The Story of a Devout Lady and the Thieves
(Verses 368 – 376)
Once upon a time, while Venerable Mahà Kaccàna was in resi-

dence in the Avanti country on a mountain near the city of
Kuràraghàra, a lay disciple named Sōõa Kåñikaõõa, convinced
of the truth of the Dhamma by the preaching of the monk, ex-
pressed a desire to retire from the world and become a monk
under him. The Venerable kept saying, “Sōõa, it is a difficult
matter to eat alone and lodge alone and live a life of chastity,”
and twice turned him away.
But Sōõa was determined to become a monk, and on asking the

Venerable the third time, succeeded in obtaining admission to
the Sangha. On account of the scarcity of monks in the South,
he spent three years in that country, and then made his full pro-
fession as a member of the Sangha. Desiring to see the Buddha
face to face, he asked leave of his preceptor, and taking a mes-
sage from him, set out for Jētavana Monastery. On reaching
Jētavana, he saluted the Buddha, who greeted him in a friendly
1101
manner and permitted him to lodge in the perfumed chamber
alone with himself.
Sōõa spent the greater part of the night in the open air, and
then, entering the perfumed chamber, spent the rest of the night
on the couch assigned to him for his own use. When the dawn
came, he intoned by command of the Buddha all of the sixteen
octads. When he had completed his recitation of the text, the
Buddha thanked him and applauded him, saying, “Well done,
well done, monk!” Hearing the applause bestowed upon him
by the Buddha, the deities, beginning with deities of the earth,
nàgas and the supaõõas, and extending to the world of brahmà,
gave one shout of applause.
At that moment also the deity resident in the house of the emi-
nent female lay disciple who was the mother of the Venerable
Sōõa in Kuràraghàra city, at a distance of a hundred and twenty
leagues from the Jētavana, gave a loud shout of applause. The
female lay disciple said to the deity, “Who is this that gives ap-
plause?” The deity replied, “It is I, sister.” “Who are you?” “I
am the deity resident in your house.” “You have never before
bestowed applause upon me; why do you do so today?” “I am
not bestowing applause upon you.” “Then upon whom are you
bestowing applause?” “Upon your son Venerable Kåñikaõõa
Sōõa.” “What has my son done?”
“Today, your son, residing alone with the Buddha in the per-
fumed chamber, recited the Dhamma to the Buddha. The
Buddha, pleased with your son’s recitation of the Dhamma, be-
stowed applause upon him; therefore I also bestowed applause
upon him. For when the deities heard the applause bestowed
upon your son by the Buddha, all of them, from deities of earth
to the world of brahma, gave one shout of applause.” “Master,
1102
do you really mean that my son recited the Dhamma to the
Buddha? Did not the Buddha recite the Dhamma to my son?”
“It was your son who recited the Dhamma to the Buddha.”
As the deity thus spoke, the five kinds of joy sprang up within
the disciple, suffusing her whole body. Then the following
thought occurred to her, “If my son has been able, residing
alone with the Buddha in the perfumed chamber, to recite the
Dhamma to him, he will be able to recite the Dhamma to me
also. When my son returns, I will arrange for a hearing of the
Dhamma and will listen to his preaching of the Dhamma.”
When the Buddha bestowed applause upon Venerable Sōõa,

the Venerable thought to himself, “Now is the time for me to
announce the message which my preceptor gave me.” Ac-
cordingly Venerable Sōõa asked the Buddha for five boons,
asking first for full admission to the Sangha community of
five monks in the borderlands, of whom one was a monk
versed in the Vinaya. For a few days longer he resided with
the Buddha, and then, thinking to himself, “I will now go see
my preceptor,” took leave of the Buddha, departed from the
Jētavana Monastery, and in due course arrived at the abode of
his preceptor.
On the following day Venerable Kaccàna took Venerable Sōõa

with him and set out on his round for alms, going to the door of
the house of the female lay disciple who was the mother of
Sōõa. When the mother of Sōõa saw her son, her heart was
filled with joy. She showed him every attention and asked him,
“Dear son, is the report true that you resided alone with the
Buddha in the perfumed chamber, and that you recited the
Dhamma to the Buddha?” “Lay disciple, who told you that?”
“Dear son, the deity who resides in this house gave a loud
1103
shout of applause, and when I asked, ‘Who is this that gives ap-
plause?’ the deity replied, ‘It is I,’ and told thus and so.”
“After I had listened to what he had to say, the following

thought occurred to me, ‘If my son has recited the Dhamma to
the Buddha, he will be able to recite the Dhamma to me also.’
Dear son, since you have recited the Dhamma to the Buddha,
you will be able to recite it to me also. Therefore on such and
such a day I will arrange for a hearing of the Dhamma, and will
listen to your preaching of the Dhamma.” He consented. The
female lay disciple gave alms to the company of monks and
rendered honour to them. Then she said to herself, I will hear
my son preach the Dhamma.” And leaving but a single female
slave behind to guard the house, she took all of her attendants
with her and went to hear the Dhamma. Within the city, in a
pavilion erected for the hearing of the Dhamma, her son as-
cended the gloriously adorned seat of the Dhamma and began
to preach the Dhamma.
Now at this time nine hundred thieves were prowling about,

trying to find some way of getting into the house of this female
lay disciple. As a precaution against thieves, her house was
surrounded with seven walls, provided with seven battle-
mented gates, and at frequent intervals about the circuit of the
walls were savage dogs on leashes. Moreover within, where
the water dripped from the house-roof, a trench had been dug
and filled with lead. In the daytime this mass of lead melted in
the rays of the sun and became viscous, and in the night time
the surface became stiff and hard. Close to the trench, great
iron pickets had been sunk in the ground in unbroken succes-
sion. Such were the precautionary measures against thieves
taken by this female lay disciple.
1104
By reason of the defenses without the house and the presence
of the lay disciple within, those thieves had been unable to find
any way of getting in. But on that particular day, observing that
she had left the house, they dug a tunnel under the leaden
trench and the iron pickets, and thus succeeded in getting into
the house. Having effected an entrance into the house, they
sent the ringleader to watch the mistress of the house, saying to
him, “If she hears that we have entered the house, and turns
and sets out in the direction of the house, strike her with your
sword and kill her.”
The ringleader went and stood beside her. The thieves, once
within the house, lighted a light and opened the door of the
room where the copper coins were kept. The female slave saw
the thieves, went to the female lay disciple her mistress, and
told her, “My lady, many thieves have entered your house and
have opened the door of the room where the copper coins are
kept.” The female lay disciple replied, “Let the thieves take all
the copper coins they see. I am listening to my son as he
preaches the Dhamma. Do not spoil the Dhamma for me. Go
home.” So saying, she sent her back.
When the thieves had emptied the room where the copper coins
were kept, they opened the door of the room where the silver
coins were kept. The female slave went once more to her mis-
tress and told her what had happened. The female lay disciple
replied, “Let the thieves take whatever they will; do not spoil
the Dhamma for me,” and sent her back again. When the
thieves had emptied the room where the silver coins were kept,
they opened the door of the room where the gold coins were
kept. The female slave went once more to her mistress and told
her what had happened. Then the female lay disciple addressed
1105
her and said, “Woman! you have come to me twice, and I have
said to you, ‘Let the thieves take whatever they wish to; I am
listening to my son as he preaches the Dhamma; do not bother
me.’ But in spite of all I have said, you have paid no attention
to my words; on the contrary, you come back here again and
again just the same. If you come back here once more, I shall
deal with you according to your deserts. Go back home again.”
So saying, she sent her back.
When the leader of the thieves heard these words of the female
lay disciple, he said to himself, “If we steal the property of
such a woman as this, Indra’s thunderbolt will fall and break
our heads.” So he went to the thieves and said, “Hurry and put
back the wealth of the female lay disciple where it was before.”
So the thieves filled again the room where the copper coins
were kept with the copper coins, and the gold and silver rooms
with the gold and silver coins. It is invariably true, we are told,
that righteousness keeps whoever walks in righteousness.
Therefore said the Buddha,
Righteousness truly protects him who walks in

righteousness;
Righteous living brings happiness.
Herein is the advantage of living righteously:
He who walks in righteousness will never go to a
state of suffering.
The thieves went to the pavilion and listened to the Dhamma.

As the night grew bright, the Venerable finished his recitation
of the Dhamma and descended from the seat of the Dhamma.
At that moment the leader of the thieves prostrated himself at
the feet of the female lay disciple and said to her, “Pardon me,
1106
my lady” “Friend, what do you mean?” I took a dislike to you
and stood beside you, intending to kill you.” “Very well,
friend, I pardon you.” The rest of the thieves did the same.
“Friends, I pardon you,” said the female lay disciple. Then said
the thieves to the female lay disciple, “My lady, if you pardon
us, obtain for us the privilege of entering the Sangha under
your son.”
The female lay disciple saluted her son and said “Dear son,
these thieves are so pleased with my good qualities and with
your recitation of the Dhamma, that they desire to be admitted
to the Sangha; admit them to the Sangha.” “Very well,” replied
the Venerable. So he caused the skirts of the undergarments
they wore to be cut off, had their garments dyed with red clay,
admitted them to the Sangha, and established them in the Pre-
cepts. When they had made their full profession as members of
the Sangha, he gave to each one of them a separate meditation
topic. Then those nine hundred monks took the nine hundred
meditation topics which they had severally received, climbed a
certain mountain, and sitting each under the shadow of a sepa-
rate tree, applied themselves to meditation.
The Buddha, even as he sat in the great monastery at Jētavana,

a hundred and twenty leagues away, scrutinized those monks,
chose a form of instruction suited to their dispositions, sent
forth a radiant image of himself, and as though sitting face to
face with them and talking to them, gave the stanzas.

yō bhikkhu mettàvihàrã buddhasàsanē pasannō
saïnkhàråpasamaü sukhaü santaü padaü adhigacchē
1107
yō bhikkhu: if a given monk; mettàvihàrã: is full of loving-
kindness; buddhasàsanē: in the Teaching of the Buddha;
pasannō: takes delight in; saïnkhàråpasamaü: pacifying
the agitation of the existence; sukhaü: bliss; santaü
padaü: the tranquil state (Nibbàna); adhigacchē: reaches
The monk who extends loving-kindness to all, takes delight in

the Teaching of the Buddha, will attain the state of bliss, the
happiness of Nibbàna, which denotes the pacifying of the agi-
tation of existence.

bhikkhu imaü nàvaü si¤ca tē sittà lahum essati
ràga¤ ca dōsa¤ ca chētvà tatō nibbànam ēhisi
bhikkhu: O monk; imaü nàvaü: this boat; human life;

si¤ca: empty; tē: by you; sittà: emptied (this boat); lahum:
being lightened and swift; essati: will reach Nibbàna;
ràga¤ ca: passion; dōsa¤ ca: ill-will; chētvà: cut off, tatō:
then; nibbànam ēhisi: reach Nibbàna.
O monk, your boat must be emptied of the water which, if ac-

cumulated, will sink it. Once the water is taken out and the boat
is emptied, both lust and hate gone, it will swiftly reach the
destination – Nibbàna.

pa¤ca chindē jahē pa¤ca ca uttari bhàvayē pa¤ca
saïgàtigō bhikkhu ōghatiõõō iti vuccati
pa¤ca: the five (lower fetters); chindē: break off; pa¤ca:

the five (upper fetters); jahē: get rid of; pa¤ca: the five (the
1108
wholesome faculties); uttari: especially; bhàvayē: culti-
vate; pa¤ca saïgàtigō: go beyond the five saïga bonds;
ōghatiõõō iti: having crossed the stream; vuccati: is called
One should break away from the five lower fetters. One must
get rid of the five higher fetters. One must cultivate the five
faculties. One must go beyond five attachments. A monk who
has achieved these is described as the one who has crossed the
flood.

bhikkhu jhàya mà ca pamàdō tē cittaü kàmaguõē mà
bhamassu pamattō lohagulaü ma gilã óayhamànō idaü
dukkham kandi
bhikkhu: O monk; jhàya: meditate; mà ca pamàdō: do not

be indolent; tē cittaü: your mind; kàmaguõē: in five-fold
sensual attractions; mà bhamassu: do not allow to loiter;
pamattō: being indolent; lohagulaü: iron balls; mà gilã: do
not swallow; óayhamànō: burning; idaü dukkham: oh, this
is suffering; mà kandi: do not bewail
O monk, meditate and do not be indolent. Do not allow your

mind to loiter among sensual pleasures. If you allow it, you
will have iron balls forced down your throat in hell. You will
bewail your fate crying, “This is suffering.” Do not allow that
to happen.

apa¤¤assa jhànam natthi ajhàyatō pa¤¤à natthi
yamhi jhàna¤ca pa¤¤à ca sō vē nibbànasantikē
1109
apa¤¤assa: to the unwise; jhànam natthi: (there is) no
meditation; ajhàyatō: to the one without meditation; pa¤¤à
natthi: (there is) no wisdom; yamhi: in a person; jhàna¤ca:
meditation and; pa¤¤à ca: wisdom (are present); sō: that
person; vē: certainly; nibbànasantikē: is close to Nibbàna
For one who lacks meditation there is no wisdom. Both of
these, meditation and wisdom, are essential and one cannot be
had without the other. If in a person, both meditation and wis-
dom are present, he is close to Nibbàna.

su¤¤àgàraü paviññhassa santacittassa dhammaü
sammà vipassatō bhikkhunō amànusã ratã hōti
su¤¤àgàraü: an empty house; paviññhassa: to the one who

has entered; santacittassa: to the person with a tranquil
mind; dhammaü: the reality of things; sammà: good;
vipassatō: has an insight into; bhikkhunō: the monk; amà-
nusã: not known by ordinary mortals; ratã: an ecstasy; hōti:
occurs
A monk who enters an empty house, whose mind is at peace,

and who is capable of seeing the reality of things, experiences
an ecstasy not known to ordinary mortals.

yatō yatō khandhànaü udayabbayaü sammasati
pãti pàmōjjaü labhati taü vijànataü amataü
yatō yatō: as to when; khandhànaü: aggregates; udayab-

bayaü: arise and decay; sammasati: contemplate wisely;
1110
pãti pàmōjjaü: joy and ecstasy; labhati: will accrue; taü:
this; vijànataü: to those who know; amataü: is the death-
less
When the meditator reflects upon the rise and the decay of the
bodily aggregates he experiences a joy and ecstasy which is a
foretaste of Nibbàna (amata) for those who know it.

idha pa¤¤assa bhikkhunō tatra ayaü àdi bhavati
indriyagutti santuññhã pàtimokkhē ca saüvarō ca
suddhàjãvē atanditē kalyànē mittē bhajassu
idha: in this Teaching; pa¤¤assa: to the wise meditators;
tatra: in this contemplation of the rise and the decay; ayaü:
thus; àdi bhavati: is the first step; indriyagutti: the guard-
ing of the senses; santuññhã: the three-fold contentment;
pàtimokkhē: in the code of discipline; saüvarō ca:
restraint; suddhàjãvē: those with purity of life; atanditē:
non-relaxed; kalyànē mittē: beneficial friends; bhajassu:
associate
The joy experienced as a foretaste of Nibbàna, through the
awareness of the rise and decay of the aggregates, is the first
step for the wise meditator. Guarding the senses, even-minded-
ness, and discipline is the principal code of morality and the as-
sociation with good friends who are unrelaxed in their effort
and are pure in behaviour.

pañisanthàravutiyassa àcàrakusalō siyà tatō
pàmōjjabahulō dukkhassantaü
1111
pañisanthàravuti: courteous and pleasant behaviour; assa:
one should be; àcàrakusalō: skilful in the practice of reli-
gion; tatō: due to that; pàmōjjabahulō: being of high
ecstasy; dukkhassa antaü karissati: you will end suffering
One should be courteous and of pleasant behaviour. One

should be efficient in the conduct of the proper rites and rituals.
Through these, one acquires a vast quantum of ecstasy, leading
him to the ending of suffering.
Commentary
mettàvihàri: In the Buddhist system considerable emphasis is placed
on living with loving-kindness which is mettàvihàri.
Mettà, unbounded benevolence or friendliness, in itself emphasizes the

positive nature of the self-sacrifice and devoted service of the aspirant,
which is not confined to any one part or portion of existence, but is ex-
tended over the whole universe to include all beings, from the highest
to the lowest, and from the greatest to the most minute form of life.
Mettà, as exemplified in the Buddha and in his followers and ex-
pounded in the scriptures, is not an evanescent exhibition of emotion,
but a sustained and habitual mental attitude of service, goodwill and
friendship, which finds expression in deed, word and thought. There
are numerous passages which can be collated to testify to the vital im-
portance attached to this divine state in the Buddha’s Teaching.
The exercise of mettà, which, psychologically speaking, is a moral at-

tribute, tends to the cultivation of the emotional sentiment of goodwill,
rather than meditation itself. The disciple should, however, practice
mettà in conjunction with other forms of meditation; for it is indispensa-
ble to one who seeks to purify his mind from anger and malice. Moreo-
ver, he will find that it is an essential support in the exercise of medita-
tion, bringing immediate success and providing the means of protection
from external hindrances with which he may have to contend.
1112
In the Mahà Ràhulōvàda Sutta we read of the Buddha advising his son,
the Venerable Ràhula, to practice mettà on the ground that when it is
cultivated, anger will disappear. In the Mēghiya Sutta it is recom-
mended to the Venerable Mēghiya, who failed to achieve success in
meditation at first, owing to the persistent arising of evil thoughts. He
afterwards attained Arahatship, having expelled and excluded evil
thoughts with the aid of the mettà he had developed.
Several methods of practicing mettà, as an independent form of medi-

tation, are expounded in the canon in various connexions. In the treat-
ment of this subject we should give more especial consideration to four
methods that appear in the Sutta Piñaka.
Of these four, the formula of the four-fold Brahmavihàra exercise

which occurs most frequently in the Nãkàyas and which may be found
in the Tēvijja Sutta, deals principally with the method of ‘Disàpha-
rana’. This consists in suffusing the whole world with the thought of
mettà, expanded in all directions, and is associated with the jhàna
stages. We quote this formula here, together with its Pàli version, in or-
der to show its distinctive character:
Sō mettàsahagatēna cētasà ēkaü disaü pharitvà viharati. Tathà

dutiyaü, tathà catutthaü,
iti uddhaü adhō, tiriyaü, sabbadhi, sabbattatàya, sabbàvantaü
lōkaü mettàsahagatēna cētasà,
vipulēna, mahaggatēna, appamàõēna, averēna, abyàpajjēna
pharitvà viharati.
Literally rendered thus:
He abides suffusing one quarter with (his) mind associated

with friendliness.
Likewise, the second, the third, and the fourth; thus above, be-
low, around, everywhere,
all as himself, the whole wide world, he abides suffusing with
mind associated with friendliness,
abundant, grown great, immeasurable, free from enmity, free
from ill-will.
1113
This formula is discussed by Buddhaghōsa Thera in his Visuddhi-
magga, where he distinguishes it as vikubbanà, a term which also oc-
curs in connection with the iddhividha as vikubbanà-iddhi, where it
means exercising psychic power of various forms. It implies the estab-
lishment of an immense sphere of benevolent thought, which is in-
creased to the appaõà or the jhàna stage. Hence, this formula indicates
the habitual mental attitude of him who has attained to jhàna by the
practice of mettà and we find it repeated with the substitution, one by
one, of the other altruistic emotions of karuõà, mudità and upekkhà.
Being the statement of the special mode of living to be adopted by the

religious aspirant, this formula emphatically expresses his mental atti-
tude in relation to the external world, especially in the jhàna state. Fur-
thermore, it describes the outlook of the man who neither tortures him-
self nor inflicts injury upon others, but lives satisfied, tranquil, and
cool, enjoying the happiness of serenity, himself a brahma (brahma
bhåtēna attanà). The special context of the formula corresponds to the
Upàli Sutta where it is stated that those who have attained jhàna and
psychic powers, but have not yet cultivated mettà, can destroy others
by the mere disturbance of their minds through anger. It is said that in
ancient days, the forests named Daõóaka, Kàliïga, Mejjha, and
Màtaïga, became forests because of the anger of certain ancient sages
(pubbakà isayo). But the disciple of the Buddha, as the formula says,
abides suffusing the entire universe with his boundless love of mettà,
free from all anger and malice.
The well-known Metta Sutta, or Karaõãya Metta Sutta, sets forth the
manner in which mettà should be practiced, both as means of self-pro-
tection and as a kammaññhàna. It is there emphasized as an essential
duty of the disciple who follows this system of religious training, seek-
ing happiness and peace. This Sutta is one of the most important dis-
courses selected for reciting during religious services and chanting at
the Paritta ceremony, which is usually held on auspicious occasions,
or in cases of affliction, epidemic, or individual sickness. It has a spe-
cial importance for the disciple of meditation.
1114
In the Yogàvacara’s Manual, we read that the Metta Sutta is to be re-
cited in its Pàli form, as part of the invocation that should precede all
exercises in meditation. The text of this Sutta is supposed to be so ar-
ranged that the words themselves have a certain sonorous power, to
which importance is attached, and it is always chanted with a special
intonation. But the main purpose of the Sutta is to expound the practice
of mettà and to formulate a definite system of contemplative exercise.
Moreover, it is a more special expansion of the method of suffusing
mettà and corresponds to that shown in the formula of the Tēvijja
Sutta. Furthermore, it is in this Metta Sutta that mettà is compared to
motherly love and named especially as a brahma-vihàra. The practice
of this meditation alone leads to emancipation from re-birth, as empha-
sized in the saying, ‘So, shall he never come back again to re-birth.’
The other special application of mettà is found in the Khandha Paritta,

where it is given as a safeguard against harm from snakes. This states
that a certain monk of Sàvatthi died as the result of receiving a snake-
bite. A number of monks brought the news to the Buddha, who is re-
ported to have said, “The monk had not practiced metta towards the
four families of snakes. There are four families (kula) of snakes,
namely, viråpakkha, eràpatha, chabyàputta and kaõhàgotamaka. Had
he practiced mettà towards these four kinds of snakes, he would not
have died of snake-bite. I advise you, monks, to suffuse them with
friendly thoughts (lit. mind – mettēna cittēna pharituü) for your own
safeguard and protection.”
The actual method of suffusing is given here in verses, and is to be ex-

tended gradually, proceeding from the four families of snakes, thus:
May I have friendliness with the viråpakkhas,

May I have friendliness with the chabyàputtas,
With the eràpathas may I friendliness have,
With the kaõhàgōtamakas may I have friendliness.
The suffusion is then gradually extended, advancing in stages, and in-

cluding different kinds of creatures; the footless, those that have two
feet, the quadrupeds and the many-footed.
1115
Thereafter, the disciple’s aspiration follows thus:
Let not the footless do me harm,

Nor those that have two feet;
Let not the quadrupeds do me harm,
Nor those with many feet.
He then continues, developing suffusion immeasurable:
Sabbē sattà sabbē pàõà

Sabbē bhåtà ca kēvalà –
Sabbē bhadràni passantu;
Mà ka¤ci pàpamàgamà.
May all beings, all living things,

All that are born, and everyone,
May all see happiness,
And may no harm befall.
This stanza contains some of the actual words (such as sabbē sattà,
sabbē pànà, sabbē bhåtà and so on) that occur in the formula for medi-
tation, as given in later works.
Then follows the invocation:
Infinite is the virtue of the Buddha, the Dhamma

and the Sangha;
Finite are creeping things, such as snakes, scorpions, centi-
pedes, spiders, house lizards, rats and mice.
I have done my warding, my protection.
Let all creatures turn away in peace.
Reverence to the Buddha, reverence to the seven
fully Enlightened Ones.
This sutta has a very long and firmly established tradition. It occurs in
the Khandha-Vatta Jàtaka where the Bōdhisatta advised his followers
to observe this paritta (which is given in the same form) as a protection
1116
against serpents; for they were living in a spot in the Himàlayan valley
where such poisonous creatures were abundant. Observing this advice,
the ascetics are said to have long lived unharmed, during the period
that the Bōdhisatta himself, who was practicing the brahma-vihàras,
was bound to the brahma world. In relating this story of his past experi-
ence the Buddha advised the monks to observe the same paritta.
This meditational exercise is given in the Khuddaka-Vatta-Khandhaka

of the Cullavagga as a rule of discipline and duty, and the special name
Khandha Paritta is probably adopted from this connection.
Of these two parittas, the method expounded in the Metta Sutta corre-
sponds to the practice as followed in the jhàna stage, as does also the
formula found in the Tevijja Sutta; while the other seems to be a more
primitive form of suffusion. Both, however, contain the anōdhisō, the
unlimited, and the ōdhisō, the limited forms of suffusion, which are ex-
plained in the Pañisambhidà-magga, as will be seen below. Both meth-
ods, the unlimited and the limited, combine with that of disàpharaõa,
suffusing through all the directions or quarters given in the formula of
the four-fold exercise. They may differ in the letter, but the spirit is the
same everywhere.
A more widely extended suffusion of mettà, which corresponds to

these formulae, is mentioned in the Mettàkathà of the Patisambhidà-
magga, where we find a detailed description of several methods, ar-
ranged in numerical order; they are combined severally with the
Bōdhipakkhiya principles of the five indriyas, the five balas, the seven
bojjhaõgas and the eight-fold path. First, the Mettànisaüsa is quoted, a
discourse that occurs in the Aõguttara Nikàya and sets forth eleven ad-
vantages of Mettà-bhàvanà. Then the following methods of suffusing
mettà are enumerated: there are three methods, namely:
(1) Anōdhisō Pharanà – suffusing without a limit;

(2) ōdhisō Pharanà – suffusing with a limit, and
(3) Disà Pharanà – suffusing through the directions or quarters.
1117
(1) The Anōdhisō method is sub-divided into five, each section form-
ing a separate meditation formula. They are:
(i) sabbē sattà – all beings;
(ii) sabbē pàõà – all living things;
(iii) sabbē bhåtà – all creatures;
(iv) Sabbē puggalà – all persons or individuals and
(v) sabbē attabhàva pariyàpannà – all that have come to individual
existence.
Each of these five is linked with the four copulas of aspiration:

(a) avērà hontu – let [them] be free from enmity;
(b) abyàpajjà hontu – let [them] be free from ill-will;
(c) anighà hontu – let [them] be rid of ill and
(d) sukhã attànaü pariharantu – let [them] keep themselves happy.
In the case of the abovementioned the full formula should be repeated,

thus: Let all beings be free from enmity; be free from ill-will; be rid of
ill or suffering; and let them keep themselves happy.
Likewise: Let all living things, all creatures, all individuals, and all that
are existing (each successively), be free from enmity, hatred, ill, and let
them keep themselves happy.
In following this method the aspirant includes all beings in his

thoughts of loving-kindness and pervades them with it, without limita-
tion – touching all without localization as the commentary says. Hence,
it is anōdhisō pharanà, suffusing without a limit or boundary.
(2) There are seven forms of ōdhisō pharanà, or the limited method:
(i) sabbē itthiyō – all females;
(ii) Sabbē Purisà – all males;
(iii) Sabbē ariyà – all worthy ones, or those who have attained
perfection;
(iv) sabbē anariyà – all unworthy ones, or those who are imperfect;
(v) sabbē dēvà – all gods;
(vi) sabbē manussà – all human beings;
(vii) sabbē vinipàtikà – all those in unhappy states.
1118
Each of these should be linked with the four aspirations and repeated
separately or collectively during the period of meditation.
In employing this method the aspirant suffuses mettà, while dividing

beings into groups according to their nature and condition. The medita-
tion is, therefore, called ōdhisō pharanà or suffusing within a limit or
portion.
(3) There are ten modes of suffusing mettà through the quarters and
the intermediate quarters, starting from the East. They comprise the
eight points of the compass: the four cardinal points, the four interme-
diate points, and above and below.
The formulas are:
Let all beings in the East be free from enmity,

hatred, ill, and let them keep themselves happy.
In like manner:
Let all beings in the West, the North, the South,

the North-east,
the South-west, the North-west, the South-East,
above and below, be free from enmity, etc.
In these three methods of suffusing mettà there are twenty-two (five,

seven and ten) formulas; and each, according to the commentary, refers
to the mettà that leads to the appaõà or jhàna state.
Of the five anōdhisō pharanàs,
‘Let all beings be free from enmity’ is one Appaõà;

‘Be free from ill-will’ is another;
‘Be rid of ill’ is another;
‘Let them keep themselves happy’ is the fourth.
Thus, in the method of unlimited suffusion, there are twenty appaõàs,

that is, four in each of the five formulas. In the same way, four appaõàs
in each of the seven formulas give a total of twenty-eight belonging to
the method of limited suffusion.
1119
The five (i to v) formulas of the ōdhisō method have also been com-
bined with the ten directions, thus:
Let all beings in the East be free from enmity… and so forth. In this
way, there are two hundred appaõàs, twenty in each quarter.
In like manner, the seven (i to vii) formulas, being combined with the
ten directions as:
Let all women in the East… and so on give a total of two hundred and
eighty appaõàs, that is, twenty-eight in each quarter.
There are, thus, four hundred and eighty appaõàs. In all, there are five
hundred and twenty-eight appaõàs (twenty, twenty-eight, two hundred
and two hundred and eighty), mentioned in the Patisambhidà-magga.
The commentary states that the other three vihàras, karuõà, mudità and
upekkhà, are also employed with the same method of suffusing; and
the disciple who practises them by means of any one of these appaõà
states, enjoys the eleven blessings spoken of in the following
Mettànisaüsa Sutta passage:
Monks, from the practice of mettà-cētovimutti or mind-release through

friendliness, cultivated,
increased, made a vehicle (yànikatà), made a basis (vatthukatà), persisted in,
made familiar, well set forth, eleven blessings are to be expected.
What are the eleven?
Happy he sleeps; happy he awakes; he dreams no bad dreams;

he is dear to men; dear to non-human beings; Dēvàs guard him;
fire, poison, or sword come not near him; quickly his mind becomes
concentrated;
his complexion becomes clear; he dies with his mind free from
confusion;
if he realizes no further attainment, he goes to the bràhma-world.
1120
Cast Off Lust And Hatred
25 (8) The Story of Meditation on Jasmine Flowers (Verse 377)
A group of monks from Sàvatthi, after taking a meditation

topic from the Buddha, set out for the forest to practice medi-
tation. While thus engaged, they saw jasmine flowers which
had blossomed that very morning, dropping in the evening
from the stem. Thereupon they thought to themselves, “We
will obtain release from lust, hatred, and delusion, before you
obtain release from your stems,” and applied themselves to
meditation with renewed vigor. The Buddha behold those
monks and said, “Monks, even as a flower is released from its
stem, even so should a monk strive to obtain release from the
pain of birth and rebirth.” And even as he sat within the per-
fumed chamber, he sent forth a light and pronounced the fol-
lowing stanza,
“Monks! As the withered flower is shed from the plant, so also

should a monk strive to free himself from worldly suffering.”
At the conclusion of the lesson, all those monks were estab-

lished in arahatship.

vassikà viya pupphàni maddavàni pamu¤cati ēvaü
ràga¤ca dōsa¤ca vippamu¤cētha bhikkhavō
vassikà: the jasmine creeper; pupphàni: flowers; mad-

davàni: the withered; pamu¤cati viya: just as (it) casts off;
ēvaü ràga¤ca: passion; dōsa¤ca: ill-will; vippamu¤cētha:
cast off from your mind; bhikkhavō: O’ monks
1121
The jasmine creeper casts off its withered flowers, Exactly in
that manner, O monks, cast off your passion and ill-will.
Commentary
This verse relates to a group of monks who meditated upon jasmine flow-
ers falling to the ground – their stems detaching from the vine. In several
instances, meditators achieved higher knowledge by concentrating on
some object. The main purpose of the Buddha’s system of mind-training
is to purify the mind from all defilements and corruptions, in order to cul-
tivate its intrinsic pliability so that perfect knowledge may be attained,
which is the means of transcending the states of woe and sorrow.
Furthermore, the mental training specified in Buddhism is training in
higher thought, in lofty ideals and concentration of the mind upon some
principle of a moral and virtuous character. The mind which is wholly
given to a single perception of a salutary kind, becomes purely radiant
and illuminated in its original state. (pabhassaraüidaü).
In the very beginning, therefore, it is essential to focus the attention upon
an object (àrammaõa) entirely dissociated from the passions, in order to
draw a pure mental picture. This picture the meditator retains as his ideal,
and trains his mind to concentrate upon it. The mind becomes pure or im-
pure, not through its own nature, but through the arising of pure and im-
pure thoughts. The object for securing the preliminary attention must,
therefore, be associated with purity, virtue and truth. Moreover, the ob-
ject or the ideal selected for meditation must be such as to produce some
psychological effect which is suited to the particular disposition of the
meditator.
The scriptures record that the Buddha realized the diverse mental dis-
positions and innate tendencies of those who looked to him for de-
liverance, and recommended them various methods; and these methods
have been ever increasingly developed as it became necessary to extend
the opportunity of training in this system to a greater variety of mental
types.
These methods were later modified, enlarged and grouped together in dif-
ferent ways forming different schemes of meditation, according to their
psychological effect and value in inducing higher states of consciousness,
and also with regard to their suitability for various individual characters.
They are found in the Nikàyas, in the Abhidhamma and the commentar-
ies, besides other works dealing with meditation, in the form in which
they have been practiced and maintained in the Theravàda school.
1122
He Is Peaceful Who Is Free From All Worldly
Things
25 (9) The Story of Venerable Santakàya (Verse 378)
There was a monk named Santakàya, who had been a lion in

his past existence. It is said of this monk that he was never
guilty of any improper movement of hand or foot. He never
yawned or stretched out his arms and legs, but always carried
himself with composure and dignity. The story goes that this
Venerable issued from the womb of a lioness. It is said of lion-
esses that if on any day they find prey, they enter one or an-
other of the caves of silver, gold, jewels, and coral, and lie for
the space of seven days on beds composed of the powder of red
arsenic and yellow orpiment. On the seventh day they arise and
survey the beds where they have lain, and if they notice that by
reason of the movement of their tails or ears or forefeet or
hindfeet, the powder of red arsenic and yellow orpiment has
been scattered about, they say to themselves, “This does not
become your birth or lineage,” and lie down again and fast for
seven days more. Then, provided the powder has not been scat-
tered about, they say to themselves, “This becomes your birth
and lineage,” come forth from their lairs, yawn and stretch
themselves, take a view of the cardinal points, roar the lion’s
roar three times, and go forth in search of prey. From the womb
of such a lioness as this did this monk issue forth.
The composure and dignity of this monk attracted the attention
of the other monks, and they said to the Buddha, “Venerable,
we have never seen such a monk as Venerable Santakàya: for
when he assumes a sitting posture, he never moves his hands;
he never moves his feet; he never yawns, or stretches out his
arms and legs.” When the Buddha heard this, he said, “Monks,
1123
he that is a monk should be, like Venerable Santakàya, com-
posed in action, speech, and thought.”

santakàyō santavàcō santavà susamàhitō vanta lōkàmisō
bhikkhu upasantō iti vuccati
santakàyō: restrained in body; santavàcō: restrained in

speech; santavà: restrained in mind; susamàhitō: who is
totally disciplined; vanta lōkàmisō: who has abandoned
material things; upasantō iti vuccati: is described as wholly
tranquil
For a monk to be wholly and completely tranquil, he must be

restrained in body and speech. This discipline derives from the
restraint of mind. Then, when these three forms of restraints
have been achieved, the monk is automatically wholly and
completely tranquil.
Commentary
This verse is related to the exemplary restraint in demeanour of a monk
whose name, Santakàya, echoes his behaviour (subdued in body). In
the story that gives rise to the verse, the Venerable is described as hav-
ing ‘issued from the womb of a lioness’. This story goes on to describe
the noble habits of a lioness. The Buddha has, in one context, referred
to himself, too, as a lion, as he seemed to be impressed by the noble
qualities of lions.
The Buddha said, “Monks, the lion, king of beasts, at eventide comes
forth from his lair. He stretches himself. Having done so, he surveys
the four quarters in all directions. Having done that, he utters thrice his
lion’s roar. Having thrice spoken his lion’s roar, he sallies forth in
search of prey.
1124
Now, monks, whatever animals hear the sound of the roaring of the
lion, king of beasts, for the most part, they are afraid; they fall to quak-
ing and trembling. Those that dwell in holes seek them; water-dwellers
make for the water; forest-dwellers enter the forest; birds mount into
the air. Then whatsoever ruler’s elephants in village, town or palace are
tethered with stout leather bonds, they burst out and rend those bonds
asunder; void their excrements and in panic run to and from. Thus po-
tent, monks, is the lion, king of beasts, over animals. Of such mighty
power and majesty is he. Just so, monks, when a Buddha arises in the
world, an arahat, a perfectly enlightened one, perfect in wisdom and in
conduct, welfarer, knower of the worlds, the unsurpassed trainer of
those who can be trained, teacher of deities and of men, a Buddha, an
exalted one. He teaches the Dhamma. Such is the self; such is the way
leading to the ending of the self.
1125
He Who Guards Himself Lives Happily
You Are Your Own Saviour
25 (10) The Story of Venerable Na¤gala Kula
(Attachment to Old Clothes) (Verses 379 & 380)
The story goes that there was a certain poor man who made his
living by working for other people. One day a monk saw him
going along, clad only in a ragged loin-cloth, with his plough
on his shoulder. Said the monk to the ploughman, “If this is the
way you make your living, why shouldn’t you become a
monk?” “Venerable, who would make a monk of a man that
gets his living as I do?” “If you will consent to become a monk,
I will make a monk of you.” “Very well, Venerable; if you will
make a monk of me, I will become a monk.” So that Venerable
took him to Jētavana, bathed him with his own hands, and
causing him to stand within the enclosure, made a monk of
him. Having so done, the Venerable caused him to take his
loin-cloth and his plough and hang them up on the branch of a
tree that grew by the boundary of the enclosure. On making his
full profession as a member of the Sangha, he received the
name Na¤galakula Thēra, Venerable Ploughman.
After living for some time on the rich gifts and offerings which
are bestowed upon the Buddhas, Venerable Ploughman be-
came discontented. Unable to banish discontent, he said to
himself, “I will no longer go about clad in yellow robes given
by the faithful.” So he went to the foot of the tree and all by
himself admonished himself as follows, “You shameless, im-
modest fellow! So you have actually decided that you wish to
put on these rags, return to the world, and work for hire!” After
he had admonished himself in this fashion for a while, his reso-
lution weakened, and he returned to the monastery again. After
1126
a few days, however, he became discontented once more. So
he admonished himself in the same manner as before, and
changed his mind again. And in this manner, whenever he be-
came discontented, he would go to the foot of the tree and ad-
monish himself.
The monks observed that he went repeatedly to the foot of the

tree. So they asked him, “Brother Na¤galakula, why do you go
there?” “Venerables, I go there to visit my teacher.” After a
few days he attained arahatship. Then the monks made sport of
him and said, “Brother Na¤galakula, it appears that you no
longer make use of the path by which you used to travel back
and forth. Doubtless you go no more to visit your teacher.”
“Precisely so, Venerables; when I was of the world, I used to
go back and forth; but now that I have severed connection with
the world, I no longer do so.” When the monks heard this, they
reported the matter to the Buddha, saying, “This monk tells
what is not true, utters falsehood.” The Buddha said, “Monks,
what he says is quite true. My son has admonished himself by
himself, and has thus reached the consummation of the reli-
gious life.”
attanà attànaü cōdaya attanà attam patimàsē

bhikkhu sō attaguttō satimà sukkhaü vihàhisi
attanà: one’s own self; attànaü cōdaya: must prod one;

attanà: by one’s own self, attam patimàsē: should one be
examined; bhikkhu: O monk; sō: therefore you; attaguttō:
self- guarded; satimà: alert and mindful; sukkhaü: happily;
vihàhisi: live
1127
One’s own self must prod one’s self. You must assess and ex-
amine yourself O’ monk, this way, you must guard yourself.
Be perpetually mindful. This way, live in bliss.
hi attà attanō nàthō hi attà attanō gati tasmà

bhadraü assaü vàõijō iva attànaü sa¤¤amaya
hi: as things are; attà: one’s own self; attanō: to one’s self,
nàthō: the refuge; attàhi: one’s own self, indeed; attanō
gati: one’s own guide; tasmà: therefore; bhadraü assaü
iva: like an esteemed horse; vàõijō: a merchant; attànaü:
one’s own self; sa¤¤amaya: discipline
Your own self is your own refuge. You yourself are your own
guide. Therefore, exert discipline over yourself as a merchant
would cherish and retrain a noble horse.
Commentary
attanà attànaü cōdaya: A person must propel himself, or herself, into

spiritual action. This is a central concept of the Buddha. Knowing that
no external sources, no faith or rituals can save him, the Buddhist feels
compelled to rely on his own efforts. He gains confidence through self-
reliance. But he must realize that the whole responsibility of his
present life, as well as his future life, depends completely on himself
alone. Each must achieve his salvation for himself. Achieving salva-
tion can be compared to curing a disease: if one is ill, one must go to a
doctor. The doctor diagnoses the ailment and gives proper medicines.
He will never be cured by simply singing praise and giving proclama-
tions of what a wonderful doctor he is. Nor will he be cured by holding
festivals in honour of the doctor, or by trying to persuade others that he
is the only doctor they should consult.
1128
None of these actions will cure his disease. Nor is it enough for him to
accept his written prescription, put it in a casket, place it on the back of
an elephant and carry it in a procession to the accompaniment of music
and dancing. This is not going to cure the patient either. Nor is it
enough for him to obtain the medicine from the chemist, put it on a
shelf and place before it a vase of flowers, burn incense and light can-
dles to it, proclaiming, “How wonderful is this prescription given by
the doctor. By this prescription, may my disease be cured!”
This is not enough. Nor is it enough for his anxious wife to say, “He is
old and weak and feeble. And the medicine is very unpleasant for him
to take. I will swallow this bitter medicine for him.” This also will not
cure him.
In order to be cured, he himself must follow the instructions given with

regard to his diet and conduct. Only then will he be cured and, at last,
realize that he has become healthy. Likewise, each must attain his own
salvation by curing his greed, hatred and ignorance, by taking the nec-
essary precautions given by the Buddha, and by taking the necessary
precautions given by the Buddha, and by practicing the Buddha’s ad-
vice. Only then will he be able to obtain his salvation. No one can find
salvation simply by praising the Buddha or by offering something to
him or by celebrating the occasions.
1129
With Joy And Faith Try To Win Your Goal
25 (11) The Story of Monk Vakkali (Verse 381)

was in residence at Vēluvana with reference to Venerable
Vakkali.
Venerable Vakkali, we are told, was reborn at Sàvatthi in the

household of a brahman. One day, after he had reached man-
hood, he saw the Buddha enter the city for alms. Having sur-
veyed the Buddha’s beauty of person, not satisfied with the
sight of the beauty of his person, be said to himself, “I will ob-
tain the privilege of looking thus at all times upon the
Buddha.” He therefore retired from the world and became a
monk under the Buddha. He always stood where he could see
the possessor of the ten forces, and abandoning the recitation
of the sacred word and the practice of meditation, he spent his
whole time gazing upon the Buddha. The Buddha waited for
his knowledge to ripen and said not a word. One day the
Buddha perceived within himself, “Now his knowledge has
ripened;” so he said to him, “Vakkali, what shall it profit you to
look upon this mass of corruption which is called my body?
Whosoever, Vakkali, beholds the Dhamma, he beholds me.”
Thus did the Buddha admonish Venerable Vakkali.
But in spite of the Buddha’s admonition, Vakkali could not let

the Buddha get out of his sight or leave his presence. Finally
the Buddha thought, “Unless this monk receives a shock, he
will never come to understand.” Now the season of the rains
was at hand, and the Buddha desired to enter upon residence.
So on the day appointed to enter upon residence, the Buddha
1130
went to Ràjagaha, turning Vakkali away with the words, “Go
back, Vakkali.” So for the space of three months Vakkali was
unable to be with the Buddha and kept saying to himself, “The
Buddha speaks to me no more.” Finally he said to himself,
“What is the use of my living any longer? I will throw myself
headlong from the top of a mountain.” And with this thought in
mind, he climbed to the top of Mount Vulture Peak.
The Buddha, perceiving that he was depressed and weary of

the world, thought to himself, “If this monk receives no com-
fort nor consolation from me, he will destroy his pre-
dispositions to the attainment of the paths and the fruits.” Ac-
cordingly he sent forth a radiant image of himself and
displayed himself before the gaze of the monk. The moment
the monk saw the Buddha, the weight of sorrow which op-
pressed him vanished, Then the Buddha, as though filling the
dry bed of a lake with a torrent of water, caused intense joy and
satisfaction to spring up within the monk.
Venerable Vakkali thought, “I have seen the Possessor of the

Ten Forces, and he speaks to me, saying, ‘Come!’” Straight-
way he experienced profound joy. “How pray shall I go?”
thought he. And standing there on the summit of the mountain,
though he saw no path, he sprang into the air face to face with
the Possessor of the Ten Forces, on hearing the first words of
the stanza. And as he soared through the air, pondering the
stanzas given by the Buddha, he completely suppressed the
emotion of joy and attained arahantship together with the su-
pernatural powers. And praising the Buddha, he descended and
stood in the presence of the Buddha. On a subsequent occasion
the Buddha assigned him the foremost place among those who
possess the propensity for faith.
1131
pàmōjjabahulō buddhasàsanē pasannō bhikkhu
saïkhàråpasamaü sukhaü santaü padaü adhigacchē
pàmōjjabahulō: of abundant ecstasy; buddhasàsanē: in the

Teaching of the Buddha; pasannō: taking delight in;
bhikkhu: the monk; saïkhàråpasamaü: cessation of all
conditioning; sukhaü: blissful; santaü padaü: state of
tranquility (Nibbàna); adhigacchē: will reach
His ecstasy is abundant. He takes delight in the Teaching of the

Buddha. Such a monk will reach the state of total tranquility –
Nibbàna – through the blissful ending of all conditioning.
Commentary
saïkhàråpasamaü: cessation of all conditioning. saõkhàra is one of
the five aggregates (five groups of existence or groups of clingings).
Sankhàra is described as mental formation. These aggregates are also
described as khandas. These saõkhàras are made up of fifty mental
phenomena of which eleven are general psychological elements,
twenty-five lofty (sobhana) qualities and fourteen kammically un-
wholesome qualities. Saõkhàra is the second link of the formula of de-
pendent origination (paticca samuppàda). Saõkhàra is also used in the
sense of anything formed, conditioned or composed.
1132
Even A Young Monk, If Devout, Can Illumine The
Whole World
25 (12) The Story of the Novice Monk Sumana
who Performed a Miracle (Verse 382)
Sàmanēra Sumana was a pupil of Venerable Anuruddha. Al-

though he was very young, due to his past good kamma he be-
came an arahat endowed with supernormal powers. Once,
when his teacher Anuruddha was ill, he fetched water from the
Anōtatta Lake, a lake which was very far away from the mon-
astery and difficult to reach. But because of his supernormal
power, he was able to perform the journey through the air.
Sometime later, Anuruddha took Sumana to pay homage to the
Buddha at the Pubbàràma Monastery.
At the monastery, many sàmanēras teased Sumana and made

fun of him because he was very young. The Buddha wanted to
make those sàmanēras see the rare qualities of Sumana. So the
Buddha announced that he wanted some sàmanēras to get a jar
of water from the Anōtatta Lake. However, none of them was
able to undertake the job. Finally, at the request of Venerable
ânanda, Sumana went to get the jar of water for the Buddha.
As before, he went to the Anōtatta Lake and came back
through the air by his supernormal power.
At the congregation of the monks in the evening, the monks

told the Buddha about the wonderful trip made by Sumana.
The Buddha said, “Monks, one who practises the Dhamma
zealously is capable of attaining supernormal powers, even
though he is young.”
1133
daharō yō bhikkhu Buddhasàsanē yu¤jati sō abbhà
muttō candimà iva imaü lōkaü havē pabhàsēti
daharō: youthful; yō bhikkhu: some monk; Buddhasàsanē:
in the Teaching of the Buddha; yu¤jati: exerts himself; sō:
that monk; abbhà muttō: freed from a cloud; candimà iva:
like the moon; imaü lōkaü: this world; ha vē: will
certainly; pabhàsēti: brilliantly illumine
This is true. If a youthful monk exerts himself strenuously in
the Teaching of the Buddha, he will certainly illumine the
world as brilliantly as a moon emerging from behind a dark
cloud that hid it for a while.
Commentary
This verse is related to a very young novice monk who was capable of per-
forming miracles. These miracles are an outcome of concentrated meditation.
Meditation as a means of self-development is a positive, dynamic force which
leads to self-enlightenment, and not a mere negative escape from the uncer-
tainties of life. It is, in fact, the superlative means of awakening the spiritual
tendencies of man, so that he obtains two advantages: absolute freedom from
vicious tendencies, and the super-normal power of spiritual wisdom.
With the steady increase of concentration during Samàdhi meditation the
mind becomes free from lower impulses and sensory emotions, and thus, by
overcoming hindrances, achieves negative goodness. The self-complacency
of negative goodness is inevitably replaced by a living force of higher de-
velopment which eventually gives rise to positive goodness. When the mind
is well established in this positive goodness, it becomes a most admirable
instrument which is apt and fit for super-human activities and divine visions
such as would appear as miracles to ordinary minds.
The scriptures state that the disciple of meditation becomes skilled in super-
human qualities (uttari-manussa-dhamma) which are the super-normal ad-
vantages of his practice. The disciples who have practiced the jhàna method
of meditation receive in their lifetime the happiness of experiencing
samàpatti, the attainment of the ecstatic state of mental quiescence. In addi-
tion to that, those who have practiced the kasiõa methods receive as super-
normal advantages the powers of abhi¤¤à, higher or special knowledge. The
visuddhimagga explains these advantages in detail as given in the scriptures.
1134
Chapter 26
Bràhmaõa Vagga
The Bràhmaõa
Be A Knower Of The Deathless
26 (1) The Story of the Bràhmin who had Great Faith (Verse 383)

this verse with reference to a bràhmin who showed extreme de-
votion to some monks.
The story goes that this bràhmin once heard the Buddha preach
the Dhamma, and was so delighted that he thereafter gave food
regularly to sixteen monks at his house. When the monks
came, he would take their bowls and say, “May the Venerable
arahats draw near! May the Venerable arahats sit down!” No
matter whom he addressed, he greeted all of the monks with
the title Arahats. Now those of the monks who had not yet at-
tained the fruit of conversion thought to themselves, “This lay-
man does not know that we have not attained arahatship.” The
result was that all of the monks became embarrassed and
stopped going to his house.
This made the layman very sad and sorrowful. “Why pray do
the noble monks no longer come to my house?” thought he. So
he went to the monastery, saluted the Buddha, and told him
what had happened. then the Buddha addressed the monks and
asked them, “Monks, what does this mean?” The monks told
him what had happened. Said the Buddha, “But, monks, do you
not like to have him greet you as arahats?” “No, Venerable, we
do not like it.” “Nevertheless, monks, this is only an expression
of the joy which men feel; and no fault can be found with an
expression of joy. Now the love of the bràhmin for the arahats
is boundless. Therefore, it is proper that you too should sever
the stream of craving and be satisfied with nothing less than the
attainment of arahatship.”
1136
bràhmaõa parakkamma sōtaü chinda kàmē panuda
bràhmaõa sa¤khàrànaü khayaü ¤atvà akata¤¤å asi
bràhmaõa: O’ bràhmin; parakkamma: try hard; make all
the necessary effort; chinda: cut off; sōtaü: the stream;
kàmē: sensual desires; panuda: get rid of; sa¤khàrànaü: of
the conditioned things; khayaü: erosion; ¤atvà: having
known; akata¤¤åsi: become a knower of the uncreated
Exert all you can and cut off the stream of existence. Get rid of
passion. Get to know the erosion of the conditioned things.
And, they become a knower of the uncreated – Nibbàna.
Commentary
sōtaü chinda: cut the stream. Here, the stream is craving. One who has cut
the stream will become a stream-winner – sōtàpanna. A stream-winner is
no more a worldling (puthujjana), but an Ariya (noble). On attaining this
first stage of sainthood, he eradicates the following three fetters
(saüyōjana) that bind him to existence, namely:
(1) sakkàya-diññhi – literally, view when a group or compound exists. Here
kàya refers to the five aggregates of matter feeling, perception, mental
states, and consciousness. the view that there exists an unchanging entity,
a permanent soul, when there is a complex compound of psycho-physical
aggregates is termed sakkàya-diññhi. Dhammasaïgani enumerates twenty
kinds of such soul-theories. Sakkàya-diññhi is usually rendered as self-
illusion, theory of individuality, or illusion of individualism;
(2) vicikiccà – doubts. They are doubts about (i) the Buddha, (ii) the Dham-
ma, (iii) the Sangha, (iv) the disciplinary rules (sikkhà), (v) the past, (vi)
the future, (vii) both the past and the future, and (viii) dependent origi-
nation (paticca-samuppàda);
(3) silabbataparàmàsa – adherence to (wrongful) rites and ceremonies.
The Dhammasaïgani explains it thus: It is the theory held by ascetics and
bràhmins outside this doctrine that purification is obtained by rules of moral
conduct and rites.
1137
Cultivate Concentration
26 (2) The Story of Thirty Monks (Verse 384)

this verse with reference to thirty monks.
For one day thirty monks who resided in foreign parts came
and saluted the Buddha and sat down. Venerable Sàriputta,
knowing that they possessed the faculties requisite for the at-
tainment of arahatship, went to the Buddha and, without sitting
down, asked him the following question, “Venerable, two
states are frequently spoken of; now what are the two states?”
The Buddha replied, “By the two states, Sàriputta, are meant
tranquility and insight.”

bràhmaõō yadà dvayēsu dhammēsu pàragå hōti
atha jànatō assa sabbē saüyōgà atthaü gacchanti
Yadà: when; dvayēsu dhammēsu: in the ‘two states’;
pàragå hōti: has become an adept; atha: then; jànatō: (in
him) who knows; assa: his; sabbē saüyōgà: all fetters;
atthaü gacchanti: disappear
When the bràhmaõa – the seeker after truth – has understood
the two states of concentration and insight through and
through, then in that person who knows these, all the fetters
wane, diminish and fade away.
Commentary
dvayēsu dhammēsu: in the two states. The two states are concentration
(samatha) and insight (vipassanà). These are the two systems of mind-
1138
discipline needed to take the truth-seeker to the other stage. The first of
the two states is Samatha – concentration, tranquility, serenity. Cittēk-
aggatà (one-pointedness of mind) and avikkhēpa (undistractedness). It
is one of the mental factors in wholesome consciousness.
The next is vipassanà – insight. Insight is the intuitive light flashing

forth and exposing the truth of the impermanency, the suffering and the
impersonal and unsubstantial nature of all corporeal and mental phe-
nomena of existence. it is insight-wisdom that is the decisive liberating
factor in Buddhism, though it has to be developed along with the two
other trainings in morality and concentration. The culmination of in-
sight-practice leads directly to the stage of holiness.
samàdhi or samatha: concentration. Lit.: the (mental) state of being

firmly fixed – is the fixing of the mind on a single object. One-pointed-
ness of mind (cittassa ēkaggatà) is called concentration. Concentra-
tion, though often very weak, is one of the seven mental concomitants
inseparably associated with all consciousness. Right concentration
(sammà-samàdhi), as the last link of the eightfold path (magga), is de-
fined as the four meditative Absorptions (jhàna). In a wider sense,
comprising also much weaker states of concentration, it is associated
with all karmically wholesome (kusala) consciousness. Wrong concen-
tration (micchà-samàdhi) is concentration associated with all karmi-
cally unwholesome (akusala) consciousness. Wherever in the texts this
term is not differentiated by right or wrong, there right concentration is
meant.
In concentration one distinguishes three grades of intensity:
(1) preparatory concentration (parikamma-samàdhi) existing at the be-

ginning of the mental exercise;
(2) neighbourhood concentration (upacàra-samàdhi), such as con-

centration approaching but not yet attaining the first absorption
(jhàna) which, in certain mental exercises is marked by the appear-
ance of the so-called counter-image (pañibhàga-nimitta), and
1139
(3) attainment concentration (appaõà-samàdhi), such as that con-
centration which is present during the absorptions.
Concentration connected with the four noble path-moments (magga),

and fruition-moments (phala), is called super-mundane (lōkuttara),
having Nibbàna as object. Any other concentration, even that of the
sublime absorptions, is merely mundane (lōkiya).
The development of concentration (samàdhi-bhàvanà) may procure a

four-fold blessing: (i) present happiness through the four absorptions;
(ii) Knowledge and Vision (¤àõa-dassana) – here probably identical
with the divine eye (abhi¤¤à) – through perception
vipassanà: insight. Insight is the intuitive light flashing forth and ex-
posing the truth of the impermanency, the suffering and the impersonal
and unsubstantial nature of all corporeal and mental phenomena of ex-
istence. It is insight-wisdom (vipassanà-pa¤¤à) that is the decisive lib-
erating factor in Buddhism, though it has to be developed along with
the two other trainings in morality and concentration. The culmination
of insight practice leads directly to the stages of holiness.
Insight is not the result of a mere intellectual understanding, but is won

through direct meditative observation of one’s own bodily and mental
processes. In the commentaries the sequence in developing insight-
meditation is given as follows:
(1) discernment of the corporeal (råpa);
(2) discernment of the mental (nàma);
(3) contemplation of both (nàmaråpa) such as their pairwise occur-

rence in actual events, and their interdependence);
(4) both viewed as conditioned (application of the dependent orig-

ination, (pañiccasamuppàda);
(5) application of the three characteristics (impermanency, etc.) to

mind-and-body-cum-conditions.
1140
The stages of gradually growing insight are described in the nine in-
sight-knowledge (vipassanà-¤àõa), constituting the sixth states of pu-
rification: beginning with the knowledge of rise and fall and ending
with adaptation to truth.
Eighteen chief kinds of insight-knowledge (or principal insights;

(mahà-vipassanà) are listed and described:
(i) contemplation of impermanence (aniccànupassanà), (ii) contem-

plation of suffering (dukkhànupassanà), (iii) contemplation of not-
self (anattànupassanà), (iv) contemplation of aversion (nibbidànu-
passanà), (v) contemplation of detachment (viràgànupassanà),
(vi) contemplation of extinction (nirōdhànupassanà), (vii) contem-
plation of abandoning (pañinissaggànupassanà), (viii) contemplation
of waning (khayànup), (ix) contemplation of vanishing (vayànup),
(x) contemplation of change (vipariõàmànup), (xi) contemplation of
the unconditioned (or signless) (animittànup), (xii) contemplation of
desirelessness (appaõihitànup), (xiii) contemplation of emptiness
(su¤¤atànup), (xiv) contemplation of insight into phenomena which
is higher wisdom (adhipa¤¤à-dhamma-vipassanà), (xv) knowledge
and vision according to reality (yathà-bhåta-¤àõadassanà),
(xvi) contemplation of misery (or danger) (àdinavànupassanà),
(xvii) reflecting contemplation (pañisaõkhànup), (xviii) contempla-
tion of turning away (vivaññànupassanà).
1141
The Unfettered Person Is A Bràhmaõa
26 (3) The Story of Màra (Verse 385)

this verse with reference to Màra.
On one occasion, Màra came to the Buddha disguised as a man
and asked him, “Venerable! You often say the word pàraü;
what is the meaning of that word?” The Buddha, knowing that it
was Màra who was asking that question, chided him, “O’
wicked Màra! The words pàraü and apàraü have nothing to do
with you. Pàraü, which means the other shore, can be reached
only by the arahats who are free from moral defilements.”

yassa pàraü apàraü và pàràpàraü na vijjati vãtaddaraü
visaüyuttaü taü ahaü bråmi bràhmaõaü
Yassa: for whom; pàraü: the farther shore; apàraü: the
near shore; pàràpàraü: hither and thither shores; na vijjati:
do not exist; vãtaddaraü: blemishless; visaüyuttaü: free of
all defilements; taü: that saint; ahaü: I; bråmi bràh-
maõaü: describe as a Bràhmaõa
To him there is no further shore. To him there is no near shore
either. To him both these shores are nonexistent. He is free of anxi-
ety and is freed from bonds. That person I describe as a Bràhmaõa.
Commentary
pàraü: sense fields. Sense fields are twelve, six of which are personal
sense-fields, the other six are external sense-fields. These are described
as àyatanas – spheres, which is a name for the four immaterial absorp-
1142
tions. The twelve bases or sources on which depend the mental proc-
esses, consist of five physical sense-organs and consciousness, being
the six personal (ajjhattika) bases; and six objects, the so-called exter-
nal (bàhira) bases:
eye, or visual organ; visible object,

ear, or auditory organ; sound, or audible object,
nose, or olfactory organ; odour, or olfactive object,
tongue, or gustatory organ; taste, or gustative object,
body, or tactile organ; body-impression, or tactile object,
mind-base, or consciousness; mind-object (manayatana)
(dhammàyatana),
By the visual organ (cakkhàyatana) is meant the sensitive part of the
eye (cakkhu-pasàda) built up of the four elements… responding to
sense-stimuli (sa-ppañigha). Similar is the explanation of the four re-
maining physical sense-organs.
The mind-base (manàyatana) is a collective term for all consciousness,
whatever, and should therefore not be confounded with the mind-ele-
ment (manō-dhàtu), which latter performs only the functions of advert-
ing (vajjana) to the sense-object, and of receiving (sampañicchana) the
sense-object. On the functions of the mind (vi¤¤àna-kicca):
The visible object (råpàyatana) is described as that phenomenon
which is built up of the four physical elements and appears as colours.
What is seen by visual perception, let’s say eye-consciousness
(cakkhu-vi¤¤àna), are colours and differences of light, but not three
dimensional bodily things.
Mind-object-base (dhammàyatana) is identical with mind-object-ele-
ment (dhamma-dhàtu and dhammàrammaõa). It may be physical or
mental, past present or future, real or imaginary.
The five physical sense organs are also called faculties (indriya), and
of these faculties it is said: Each of the five faculties owns a different
sphere, and none of them partakes of the sphere of another one…; they
have mind as their support… are conditioned by vitality… but vitality
again is conditioned by heat… heat again by vitality, just as the light
and flame of a burning lamp are mutually conditioned.
1143
Who Is Contemplative And Pure
Is A Bràhmin
26 (4) The Story of a Certain Bràhmin (Verse 386)

this verse with reference to a bràhmin.
The story goes that one day this bràhmin thought to himself,
“The Buddha calls his own disciples ‘Bràhmans’, now I am by
birth and lineage a bràhmin; therefore, he ought to apply this ti-
tle to me also.” So, he approached the Buddha and asked him
about the matter. The Buddha replied, “I do not call a man a
bràhmin merely because of his birth and lineage; I call by this
title only that man who has reached the supreme goal, arahat-
ship.”
jhàyim virajam àsãnaü katakiccaü anàsavaü uttamatthaü

anuppattaü taü ahaü bràhmaõaü bråmi
jhàyim: meditating; virajam: free of blemishes; àsãnaü:

seated in solitude; katakiccaü: who has fulfilled his tasks;
anàsavaü: free of taints; uttamatthaü: the highest state
(Nibbàna); anuppattaü: reached; taü: that person; ahaü:
I; bråmi bràhmaõaü: describe as a bràhmaõa
He is given to concentrated contemplation. He is free of all

blemishes – the dust that defiles a being. He sits in solitude. All
his spiritual tasks and obligations are done. He has reached the
highest goal. That person I describe as a bràhmaõa.
1144
Commentary
uttamatthaü anuppattaü: who has attained the highest spiritual states –
arahantship: sainthood, noble one, noble person. There are four noble in-
dividuals (ariya-puggala): (1) The stream-winner (sōtàpanna); (2) the
once-returner (sakadàgàmi); (3) the non-returner (anàgàmi); and (4) the
holy one (arahat).
(1) Through the path of stream-winning (sōtàpatti-magga) one becomes

free from the first three fetters (samyōjana) which bind beings to ex-
istence in the sensuous sphere, (i) sakkàyadiññhi – personality-belief;
(ii) vicãkiccà – skeptical doubt; (iii) sãlabbata-paràmàsa – attachment
to mere rules and rituals.
(2) Through the path of once-returning (sakadàgàmi-magga) one be-
comes nearly free from the fourth and fifth fetters, (iv) kàmacchanda
– sensuous craving; (v) vyàpàda – ill-will.
(3) Through the path of non-Returning (anàgàmi-magga) one becomes
fully free from the abovementioned five lower fetters.
(4) Through the path of holiness (arahatta-magga) one further becomes
free from the five higher fetters, (vi) råparàga – craving for fine-mate-
rial existence; (vii) aråpa-ràga – craving for immaterial existence; (vi-
ii) màna – conceit; (ix) uddacca – restlessness; (x) avijjà – ignorance.
(1) Sōtàpaõna – after the disappearance of the three fetters, the monk
who has won the stream (to Nibbàna) and is no more subject to rebirth
in lower worlds, is firmly established, destined for full enlightenment.
(2) sakadàgàmi – after the disappearance of the three fetters and reduction
of greed, hatred and delusion, he will return only once more; and hav-
ing once more returned to this world, he will put an end to suffering.
(3) anàgàmi – after the disappearance of the five fetters he appears in a
higher world, and there he reaches Nibbàna without ever returning
from the world (to the sensuous sphere).
(4) arahant – through the extinction of all cankers (àsavakkhaya) he
reaches already in this very life the deliverance of mind, the deliver-
ance through wisdom, which is free from cankers, and which he him-
self has understood and realized.
1145
The Buddha Shines Day And Night
26 (5) The Story of Venerable ânanda (Verse 387)

this verse with reference to Venerable ânanda.
The story goes that on the Great Terminal Festival, Pasēnadi
Kōsala went to the monastery adorned with all the adornments,
bearing perfumes, garlands and the like in his hands. At that
moment Venerable Kàludàyi was sitting in the outer circle of
the congregation, having entered into a state of trance. His
body was pleasing to look upon, for it was of a golden hue.
Now just at that moment the moon rose and the sun set. Vener-
able ânanda looked at the radiance of the sun as the sun set,
and of the moon as the moon rose; then he looked at the radi-
ance of the body of the king and at the radiance of the body of
the Venerable and at the radiance of the body of the Tathàgata.
The Buddha far outshone the radiance of all the others.
The Venerable saluted the Buddha and said, “Venerable, as to-
day I gazed upon the radiance of all these bodies, the radiance of
your body alone satisfied me; for your body far outshone the ra-
diance of all these other bodies.” Said the Buddha to the Venera-
ble, “ânanda, the sun shines by day, the moon by night, the king
when he is adorned, the arahat when he has left human associa-
tions behind and is absorbed in trance. But the Buddhas shine
both by night and by day, and shine with five-fold brightness.”

àdiccō divà tapati candimà rattiü ōbhàti khattiyō
sannaddhō tapati bràhmaõō jhàyã tapati atha
sabbaü ahōrattiü Buddhō tējasà tapati
1146
àdiccō: the sun; divà: during day; tapati: shines; candimà:
the moon; rattiü: at night; ōbhàti: shines; khattiyō: the
warrior; sannaddhō: dressed in his armour; tapati: gleams;
bràhmanō: the bràhmaõa; jhàyã: in meditation; tapati:
shines; atha: but; sabbaü: throughout; ahōrattiü: day and
night; Buddhō: the Buddha; tējasà: in his glory; tapati:
shines
The sun shines during daytime. The moon beams at night. The
warrior glows only when he has his armour on. The bràhmaõa
shines when he is concentrated on contemplation. All these
people have various times to shine. But the Buddha glows all
day and all night through his Enlightenment.
Commentary
jhàyã: meditating; as one meditates; as an individual practises jhàna
(concentration). The absorption in jhàna is a mental state beyond the
reach of the five-fold sense-activity. This state can be achieved only
in solitude and by unremitting perseverance in the practice of con-
centration.
Detached from sensual objects, detached from evil things, the disciple
enters into the first absorption, which is accompanied by thought-con-
ception and discursive thinking, is born of detachment, and filled with
rapture and happiness.
This is the first of the absorptions belonging to the fine-material sphere

(råpàvacarajjhàna). It is attained when, through the strength of con-
centration, the five-fold sense-activity is temporarily suspended, and
the five hindrances are likewise eliminated.
The first absorption is free from five things, and five things are present.
When the disciple enters the first absorption, there have vanished the
five hindrances: lust, ill-will, torpor and sloth, restlessness and mental
worry, doubts; and there are present: thought-conception (vitakka), dis-
1147
cursive-thinking (vicàra), rapture (pãti), happiness (sukha), and con-
centration (citt’ēkaggatà – samàdhi).
These five mental factors present in the first absorption are called fac-
tors (or constituents) of absorption (jhàna¤ga). Vitakka (initial forma-
tion of an abstract thought) and vicàra (discursive thinking, rumina-
tion) are called verbal functions (vàcà-sankhàra) of the mind; hence
they are something secondary compared with consciousness. In visud-
dhi-magga, vitakka is compared with the taking hold of a pot, and
vicàra with the wiping of it. In the first absorption both of them are
present only in a weak degree, and are entirely absent in the following
Absorptions.
And further, after the subsiding of thought-conception and discursive
thinking, and by the gaining of inner tranquillity and oneness of mind,
he enters into a state free from thought-conception and discursive
thinking, the second absorption, which is born of concentration (samà-
dhi) and filled with rapture (pãti) and happiness (sukha).
In the second absorption, there are three factors of absorption: happi-
ness and concentration.
And further, after the fading away of rapture, he dwells in equanimity,
mindful, with clear awareness; and he experiences in his own person
that feeling of which the noble ones say: Happy lives he who is equan-
imous and mindful – thus he enters the third absorption.
In the third absorption there are two factors of absorption: equanimous
happiness (upekkhà-sukha) and concentration (citt’ēkaggatà).
And further, after the giving up of pleasure and pain, and through the
disappearance of previous joy and grief, he enters into a state beyond
pleasure and pain, into the fourth absorption, which is purified by
equanimity and mindfulness.
In the fourth absorption there are two factors of absorption: concen-
tration and equanimity (upekkhà).
In visuddhi-magga forty subjects of meditation (kammaññhàna) are
enumerated and treated in detail.
1148
He Who Had Discarded All Evil Is Holy
26 (6) The Story of a Bràhmin Recluse (Verse 388)

this verse with reference to a bràhmin ascetic.
The story is told of a certain bràhmin, that he retired from the
world under a teacher other than the Buddha, and having so done,
thought to himself, “The Buddha calls his own disciples monks;
I, too, am a monk, and he ought to apply that title to me too.”
So he approached the Buddha and asked him about the matter.
Said the Buddha, “It is not alone for the reason which you have
given me that I call a man a monk. But it is because the evil
passions and the impurities have gone forth from him that a
man is called one who has gone forth, a monk.”

bàhitapàpō iti bràhmaõō vuccati samacariyà samaõō
iti vuccati attanō malaü pabbàjayati tasmà pabbajitō iti
vuccati
bàhitapàpō iti: because he has got rid of evil; bràhmaõō:
bràhmaõa; vuccati: is called; samacariyà: lives with seren-
ity of senses; samaõō iti vuccati: samaõa he is called;
attanō malaü pabbàjayati: he gets rid of his defilements;
tasmà: because of that; pabbajitō iti vuccati: he is called a;
pabbajita
One has got rid of sinful action is called a bràhmaõa. One of
serene senses is called samaõa. A person is called pabbajita
because he has done away with all his faults.
1149
Commentary
bràhmaõō, samaõō pabbajitō: a bràhmin, a monk, a wandering as-

cetic. These are all categories of priests in the religious landscape of
the Buddha’s day. They pursued a multitude of paths to mōksha. Here
the Buddha explains who a real priest, monk or brahamin is. In His
day, religious systems were many and varied. Of the contemporary re-
ligious sects, one of the most intriguing was the system created by
Nighanñhanàthaputta.
The life-story of Nighanñhanàthaputta is very similar to that of the

Buddha. Although these two great Teachers were contemporaries,
wandering and preaching in the same region, nowhere is it recorded
that they met each other. Nighanñhanàthaputta preached in the Ardha
Màgadhi language while the Buddha did so in Suddha Màgadhi (pure
Màgadhi). In later times among the Jain there was a division into two
sects: (1) Svētàmbara Jaina (the white-clad sect) and (2) Dãghàmbara
Jaina (the nude sect).
Nighanñhanàthaputta was not a believer in creation (anishvaravàdi).

Never referring to the theory of Ishñhàpurthi (creator) as given in the
Vàdas, he was a firm believer in kamma and its consequences. Regard-
ing this doctrine, there is recorded in the Sàma¤¤aphala Sutta, in the
Buddhist canon, the Cētanà Saüvara, and similarly in the Upàli Sutta
there is mentioned the Tridanóa. As mentioned in these records,
Nighanñhanàthaputta’s doctrine is one of extreme non-violence. Tri-
danóa is divided into three types:
(1) kàyadanóa (austere control and disciplining of the body);

(2) vàgdanóa (austere control and disciplining of speech); and
(3) manōdanóa (austere control and disciplining of thought).
According to this system the followers of Nighanñhanàthaputta. have

to be constantly following the path of self-mortification in the practice
of their religion. As in Buddhism with its concept of cētanà (will or
volition). Jainism believed in kamma and its consequences. The peo-
1150
ple, to a very great extent, accepted this teaching. The Buddha had to
lay down the Sikkhàpada (Vinaya rules) because of the influence of
Jainism.
More specifically, the Vinaya rules regarding the rainy season were
laid down by the Buddha owing to Jainism. From this it is evident that
during that period Jainism was highly esteemed socially. According to
the Jaina teaching even plants had a soul. Those who wear even a
thread show an attachment to worldly comforts. All animate and inani-
mate things possess a soul. Hence, owing to this belief Jains cover their
mouth with a piece of cloth even when they go on a journey. The soul,
according to Jainism, is of three kinds:
(1) nityasiddhàñmaya (this is similar to the paramàñma of the Hindus);

(2) muktàtmaya (this is similar to the âsava of the Buddhists);
(3) baddhàtmaya (this is similar to the kamma of the Buddhists).
This baddhàtmaya is said to pervade the cells of an individual’s body

as long as the soul is steeped in kamma. One cannot secure release
from saüsàra. It is only by self-mortification that one can rid oneself
of kamma. This teaching is not at all in accord with Buddhism, which
explains kamma in a very different way. According to the teachings of
Jain there are one hundred and fifty eight different kinds of kamma.
1151
Harm Not An Arahat
An Arahat Does Not Retaliate
26 (7) The Story of Venerable Sàriputta
(Verses 389 & 390)

these verses with reference to Venerable Sàriputta.
The story goes that once upon a time several men gathered to-
gether at a certain place and rehearsed the noble qualities of the
Venerable, saying, “Oh, our noble master is endowed with pa-
tience to such a degree that even when men abuse him and
strike him, he never gets the least bit angry!” Thereupon a cer-
tain bràhmin who held false views asked, “Who is this that
never gets angry?” “Our Venerable.” “It must be that nobody
ever provoked him to anger.” “That is not the case, bràhmin.”
“Well then, I will provoke him to anger.” “Provoke him to an-
ger if you can!” “Trust me!” said the bràhmin; “I know just
what to do to him.”
Just then the Venerable entered the city for alms. When the
bràhmin saw him, he stepped up behind him and struck him a
tremendous blow with his fist in the back. “What was that?”
said the Venerable, and without so much as turning around to
took, continued on his way. The fire of remorse sprang up
within every part of the bràhmin’s body. “Oh, how noble are
the qualities with which the Venerable is endowed!” exclaimed
the bràhmin. And prostrating himself at the Venerable’s feet,
he said, “Pardon me, Venerable.” “What do you mean?” asked
the Venerable. “I wanted to try your patience and struck you.”
“Very well, I pardon you.” “If, Venerable, you are willing to
1152
pardon me, hereafter sit and receive your food only in my
house.” So saying, the bràhmin took the Venerable’s bowl, the
Venerable yielding it willingly, and conducting him to his
house, served him with food.
The bystanders were filled with anger. “This fellow,” said

they, “struck with his staff our noble Venerable, who is free
from all offense; he must not be allowed to get away; we will
kill him right here and now.” And taking clods of earth and
sticks and stones into their hands, they stood waiting at the
door of the bràhmin’s house. As the Venerable rose from his
seat to go, he placed his bowl in the hand of the bràhmin. When
the bystanders saw the bràhmin going out with the Venerable,
they said, “Venerable, order this bràhmin who has taken your
bowl to turn back.” “What do you mean, lay disciples?” “That
bràhmin struck you and we are going to do for him after his
deserts.” “What do you mean? Did he strike you or me?” “You,
Venerable.” “If he struck me, he begged my pardon; go your
way.” So saying, he dismissed the bystanders, and permitting
the bràhmin to turn back, the Venerable went back again to the
monastery.
The monks were highly offended. ‘What sort of thing is this!”

they exclaimed; “a bràhmin struck the Venerable Sàriputta a
blow, and the Venerable straightaway went back to the house
of the very bràhmin who struck him and accepted food at his
hands! From the moment he struck the Venerable, for whom
will he any longer have any respect?” He will go about pound-
ing everybody right and left.” At that moment the Buddha
drew near. “Monks,” said He, “what is the subject that engages
your attention now as you sit here all gathered together?” “This
was the subject we were discussing.” Said the Buddha,
1153
“Monks, no bràhmin ever strikes another bràhmin; it must have
been a householder-bràhmin who struck a monk-bràhmin; for
when a man attains the fruit of the third path, all anger is ut-
terly destroyed in him.”

bràhmaõassa na pahareyya bràhmaõō assa na mu¤cētha
bràhmaõassa hantàraü dhã yassa mu¤cati tatō dhã
bràhmaõassa: a bràhmaõa; na pahareyya: do not attack;
assa: towards the one who attacks him; na mu¤cētha:
should not have hatred; bràhmaõassa hantàraü dhã: I
condemn him who attacks a bràhmin; yassa mu¤cati: he
who gets angry; tatō dhã: the more I condemn
No one should strike a bràhmaõa – the pure saint. The bràh-
maõa who has become the victim must refrain from attacking
the attacker in return, or show anger in return. Shame on him
who attacks a bràhmaõa; greater shame on him who displays
retaliatory anger.

ētaü bràhmaõassa na ki¤ci seyyō yadà manasō piyēhi
(yo) nisēdhō yatō hiüsamànō nivattati tatō tatō dukkhaü
sammatimēva
bràhmaõassa: of the bràhmaõa; aki¤ci seyyō na: not at all a
small asset; yadà: if, ētaü: this (non-retaliation); manasō: in
the mind of him who hates; piyēhi: pleasant; nisēdhō: a
thought free of ill-will occurs; yatō yatō: for some reason;
hiüsamànō: the violent mind; nivattati: ceases; tatō tatō: in
these instances; dukkhaü: pain; sammatimēva: surely subsides
1154
To the bràhmaõa, the act of not returning hate is not a minor
asset – it is a great asset, indeed. If in a mind usually taking de-
light in hateful acts, there is a change for the better, it is not a
minor victory. Each time the violent mind ceases, suffering,
too, subsides.
Commentary
hiüsamànō nivattati: intent to harm ceases. These stanzas are pri-

marily concerned with the need to be compassionate, even to those who
adopt an aggressive attitude to one. In the Buddhist system four noble
virtues are advocated to counter aggressive behaviour. These four vir-
tues are described as Brahma Vihàra. This could be rendered as Sub-
lime Attitudes. These four attitudes are loving-kindness (mettà), com-
passion (karunà), appreciative joy (mudità) and equanimity (upekkhà).
All these four virtues curb aggressive, unfriendly behaviour and on the
positive side promote non-violence, affection, kindness, compassion
and sympathy. Of these four, loving-kindness (mettà) is first.
The second virtue that sublimates man is compassion (karunà). It is de-

fined as that which makes the hearts of the good quiver when others
are subject to suffering, or that which dissipates the sufferings of oth-
ers. Its chief characteristic is the wish to remove the woes of others.
The hearts of compassionate persons are even softer than flowers.

They do not and cannot rest satisfied until they relieve the sufferings of
others. At times, they even go to the extent of sacrificing their lives so
as to alleviate the sufferings of others. The story of the Vyàghri Jàtaka
where the Bōdhisatta sacrificed his life to save a starving tigress and
her cubs may be cited as an example.
It is compassion that compels one to serve others with altruistic mo-

tives. A truly compassionate person lives not for himself but for others.
He seeks opportunities to serve others expecting nothing in return, not
even gratitude.
1155
Many amidst us deserve our compassion. The poor and the needy, the
sick and the helpless, the lonely and the destitute, the ignorant and the
vicious, the impure and the undisciplined are some that demand the
compassion of kind-hearted, noble-minded men and women, to what-
ever religion or to whatever race they belong.
Some countries are materially rich but spiritually poor, while some
others spiritually rich but materially poor. Both of these pathetic condi-
tions have to be taken into consideration by the materially rich and the
spiritually rich.
It is the paramount duty of the wealthy to come to the succor of the

poor, who unfortunately lack most of the necessities of life.
Surely those who have in abundance can give to the poor and the needy
their surplus without inconveniencing themselves.
Once, a young student removed the door curtain in his house and gave
it to a poor person telling his good mother that the door does not feel
the cold but the poor certainly do. Such a kind-hearted attitude in
young men and women is highly commendable.
It is gratifying to note that some wealthy countries have formed them-

selves into various philanthropic bodies to help under-developed coun-
tries, especially in Jambudãpa, in every possible way.
Charitable organizations have also been established in all countries by

men, women and students to give every possible assistance to the poor
and the needy. Religious bodies also perform their respective duties in
this connection in their own humble way. Homes for the aged, orphan-
ages and other similar charitable institutions are needed in under-de-
veloped countries.
As the materially rich should have compassion on the materially poor

and try to elevate them, it is the duty of the spiritually rich, too, to have
compassion on the spiritually poor and sublimate them, though they
may be materially rich. Wealth alone cannot give genuine happiness.
1156
Peace of mind can be gained not by material treasures but by spiritual
treasures. Many in this world are badly in need of substantial spiritual
food, which is not easily obtained, as the spiritually poor far exceed the
materially poor numerically, as they are found both amongst the rich
and the poor.
There are causes for these two kinds of diseases. Compassionate men
and women must try to remove the causes if they wish to produce an
effective cure. Effective measures have been employed by various
nations to prevent and cure diseases not only of mankind but also of
animals.
The Buddha set a noble example by attending on the sick Himself and
exhorting His disciples with the memorable words:
“He who ministers unto the sick ministers unto me.”
Some selfless doctors render free services towards the alleviation of

suffering. Some expend their whole time and energy in ministering to
the poor patients even at the risk of their lives. Hospitals and free dis-
pensaries have become a blessing to humanity but more are needed so
that the poor may benefit by them. In under-developed countries the
poor suffer through lack of medical facilities. The sick have to be car-
ried for miles with great inconvenience to the nearest hospital or dis-
pensary for medical treatment. Sometimes, they die on the way. Preg-
nant mothers suffer most. Hospitals, dispensaries, maternity homes,
etc., are essential needs in backward village areas. The lowly and the
destitute deserve the compassion of wealthy men and women. Some-
times, servants and workers are not well paid, well fed or well clothed
and, more often than not, they are ill-treated. Justice is not meted out to
them. They are neglected and are powerless as there is nobody to plead
for them. Glaring cases of inhuman cruelty receive publicity in some
exceptional cases. Many such cases are not known. These unfortunate
ones have no other alternative but to suffer meekly even as the Earth
suffers in silence. The Buddha’s advocacy of compassion has tremen-
dous validity in our own times.
1157
The Well-Restrained Is Truly A Bràhmin
26 (8) The Story of Venerable Nun Mahàpajàpatã G o tamã (Verse 391)

verse with reference to Venerable Nun Mahàpajàpatã Gōtamã.
For prior to the occasion of the public promulgation of the
Eight Cardinal Precepts, the Buddha proclaimed them priv-
ately, and Mahàpajàpatã Gōtamã accepted them by bowing her
head, just as a person accustomed to the wearing of ornaments
accepts a garland of fragrant flowers by bowing her head. So,
likewise, did all the members of her retinue. No preceptor or
teacher did she have other than the Buddha himself. Thus did
she receive admission to full membership in the Sangha.
On a subsequent occasion the members of her retinue com-
mented on the manner in which this nun was admitted to full
membership in the Sangha, saying, “Mahàpajàpatã Gōtamã has
no teacher or preceptor; by herself alone and with her own
hand she received the yellow robes.” On hearing this, the other
nuns were dissatisfied and thenceforth refused to keep Fast-day
or to celebrate the terminal festival with her. And going to the
Buddha, they reported the matter to him. The Buddha listened
to what they had to say and then replied, “I myself conferred
the eight cardinal precepts on Mahàpajàpatã Gōtamã. I alone
am her teacher; I alone am her preceptor. They that have re-
nounced the sins of act and speech and thought, they that have
rid themselves of the evil passions, such persons should never
entertain feelings of dissatisfaction.”

yassa kàyēna vàcàya manasà dukkataü natthi tãhi
ñhànēhi saüvutaü taü ahaü bràhmaõaü bråmi
1158
yassa: who; kàyēna: through the body; vàcàya: through
speech; manasà: through the mind; dukkataü natthi: has
done no sin; saüvutaü: guarded; tãhi ñhànēhi: in these
three areas; tamahaü: that individual; bràhmaõaü bråmi:
I call a bràhmaõa
If an individual is well guarded in body, in speech, and in
mind, and has done no wrong in these three areas, who is well
restrained, I call that kind of person a true bràhmaõa – the
noble saint.
Commentary
Mahàpajàpatã Gōtamã: The present stanza was occasioned by a dis-
cussion that pivoted round Nun Mahàpajàpatã Gōtamã. Mahàpajàpatã
Gōtamã was the youngest sister of King Suppabuddha. Her elder sister
was Queen Màha Màyà. Both were married to King Suddhōdana. She
had a daughter named Nandà and a son named Nanda. Later, both of
them entered the Sangha. When Mahà Màyà died she adopted her sis-
ter’s son, Prince Siddhattha, entrusting her own son Nanda to the
charge of nurses. Her family name was Gōtami, and she was named
Mahàpajàpatã because soothsayers predicted that she would be the
head of a large following. When the Buddha visited the palace and
preached the Dhammapàla Jàtaka to His father she attained the first
stage of sainthood. After the death of King Suddhōdana, as both
Princes Siddhàrtha and Nanda had renounced the world, she also de-
cided to enter the noble Sangha and lead the Holy Life. When the
Buddha visited Kapilavatthu to settle a dispute between the Sàkyas and
Kōliyas with regard to the irrigation of channels from the river Rōhini,
and was residing at the Nigrōdha park, Mahàpajàpatã Gōtamã ap-
proached the Buddha and, begging Him to grant permission for women
to enter the Sangha, pleaded thus: “It would be well, Lord, if women
should be allowed to renounce their homes and enter the homeless state
under the doctrine and discipline proclaimed by the Buddha.” Without
stating His reasons, the Buddha straightaway refused, saying:
“Enough, O’ Gōtamã, let it not please you that women should be al-
lowed to do so.” For the second and third time, Mahàpajàpatã Gōtamã
1159
repeated her request, and the Buddha gave the same reply. Later, the
Buddha, having stayed at Kapilavatthu as long as He liked, journeyed
to Vēsàli, and arriving there in due course, resided at the Mahàvana in
the Kåñàgàra Hall.
Resolute Pajàpati Gōtamã, without being discouraged by her dis-
appointment, got her hair cut off, donned yellow garments, and sur-
rounded by a great number of Sàkya ladies, walked from Kapilavatthu
to Vēsàli, a distance of about 150 miles, experiencing many a hardship.
With swollen feet, her body covered with dust, she arrived at Vēsàli
and stood outside the porch of the Pinnacled Hall. Venerable ânanda
found her weeping and, learning the cause of her grief, approached the
Buddha and said, “Behold, Lord, Mahàpajàpatã Gōtamã is standing out-
side the porch, with swollen feet, body covered with dust, and sad.
Please permit women to renounce home and enter the homeless state
under the doctrine and discipline proclaimed by the Buddha. It were
well, Lord, if women should be allowed to renounce their homes and
enter the homeless state.” “Enough, ânanda, let it not please you that
women should be allowed to do so!” was the Buddha’s reply. For the
second and third time, he interceded on their behalf, but the Buddha
would not yield.
So Venerable ânanda made a different approach and respectfully quest-
ioned the Buddha: “Are women, lord, capable of realizing the state of a
stream-winner (sōtàpanna), once-returner (sakadàgàmi) never-returner
(anàgàmi) and an arahat, when they have gone forth from home to the
homeless state under the doctrine and discipline proclaimed by the
Buddha?” The Buddha replied that they were capable of realizing saint-
ship. Encouraged by this favourable reply, Venerable ânanda appealed
again, saying, “If then, Venerable, they are capable of attaining saintship,
since Mahàpajàpatã Gōtamã had been of great service to the Buddha,
when as aunt and nurse she nourished Him and gave Him milk, and on
the death of His mother suckled the Buddha at her own breast, it were
well, Lord, that women should be given permission to renounce the world
and enter the homeless state under the doctrine and discipline proclaimed
by the Buddha.” “If, ânanda, Mahàpajàpatã Gōtamã accepts the eight
chief rules, let that be reckoned to her as the form of her ordination,” said
the Buddha, finally yielding to the entreaties of Venerable ânanda.
1160
Honour To Whom Honour Is Due

this verse with reference to Venerable Sàriputta.
This Venerable, we are told, first heard the Dhamma from the
lips of Venerable Assajã; and from the day when he attained the
fruit of conversion, in whatever quarter he heard that Venera-
ble Assajã was residing, in that direction he would extend his
clasped hands in an attitude of reverent supplication, in that di-
rection he would turn his head when he lay down to sleep. The
monks said to each other, “Venerable Sàriputta holds false
views; on this very day he is going about doing reverence to
the cardinal points,” and reported the matter to the Buddha.
The Buddha caused the elder to be summoned before him and
asked him, “Sàriputta, is the report true that you are going
about doing reverence to the cardinal points?” “Venerable, you
know me, and you know of yourself whether or not I am going
about doing reverence to the cardinal points.” Then said the
Buddha, “Monks, Sàriputta is not doing reverence to the cardi-
nal points. The fact is that he first heard the Dhamma from the
lips of Venerable Assajã, and that from the day when he at-
tained the fruit of conversion, he has reverenced his own
teacher. For a monk should reverence the teacher through
whom he has learned the Dhamma with the same degree of
reverence with which a bràhmin reverences the sacred fire.”
yamhà sammàsambuddha dēsitaü dhammaü vijàneyya

aggihuttaü bràhmaõō iva taü sakkaccaü namasseyya
1161
yamhà: from someone; sammàsambuddha dēsitaü
dhammaü: Dhamma preached by the Enlightened One;
vijàneyya: is learnt; aggihuttaü bràhmaõō iva: like the
bràhmin the sacrificial fire; sakkaccaü: meticulously;
duly; namasseyya: (him) salutes
If a seeker after truth were to learn the Word of the Enlightened

One from a teacher, that pupil must pay the Teacher due re-
spect, like a bràhmin paying homage assiduously and with re-
spect to the sacrificial fire.
Commentary
Venerable Assajã: This stanza was occasioned by Venerable Sàri-

putta’s adoration of Venerable Assajã, who was the last but by no
means the least, of the five monks who formed the vanguard of the
noble Sangha.
His life followed closely the pattern of the other four monks. These
five were enamoured of the ideal just as their five counterparts showed
the way during the dispensation of Padumuttara Buddha. History or
prehistory was repeating itself. He had the unique distinction of being
the first arahat to show the way to Upatissa the bràhmin afterwards to
become the chief disciple as Venerable Sàriputta. He quoted the stanza
which became the world famous in the Buddhist world. The stanza af-
terwards became known as the Assajã stanza. At first Assajã tried to put
Upatissa off on the plea that he was a novice. But Upatissa insisted on
hearing the gist of the Dhamma whether it was long or short. As has
been engraved in thousands of Buddhist votive shrines in India he said
“Of all things that proceed from a cause, the Buddha has told – And
also how they cease to be this too, the Buddha did unfold.” In other
words the Second and third Truths in the first sermon of the Buddha
were revealed. It simply means that the Buddha not only showed how a
being came into existence but also how that existence could cease for-
ever. If there is a craving there must be a ceasing thereof. To Upatissa
1162
it was like opening a door to a familiar room. Before the second line
was quoted the truth flashed before his vision and he entered the stream
of saintship. Soon, Upatissa became the chief disciple. His was a rare
intellect only second to the Buddha’s.
It was said that actuated by the noble quality of gratitude ever after-
wards the chief disciple slept wherever possible with his head turned
towards the direction of the place where Venerable Assajã, his teacher,
was said to be sojourning. The deportment of Assajã while going on
rounds for food was so striking that it moved a great being like
Upatissa to go closer to him.
He was of the five the last,

But to point the way the first.
To Upatissa the Lord’s chief,
Dhamma’s commander in chief
1163
One Does Not Become A Bràhmin Merely By Birth
26 (10) The Story of Jañila the Bràhmin (Verse 393)

this verse with reference to Jañila, a bràhmin ascetic who wore
matted hair.
The story goes that this bràhmin said one day to himself, “I am
well born on my mother’s side and on my father’s side, for I
was reborn in the family of a bràhmin. Now the monk Gōtama
calls his own disciples bràhmins. He ought to apply the same
title to me too.” So the bràhmin went to the Buddha and asked
him about the matter. Said the Buddha to the bràhmin, “Bràh-
min, I do not call a man a bràhmin merely because he wears
matted locks, merely because of his birth and lineage. But he
that has penetrated the truth, him alone do I call a bràhmin.”

jañàhi bràhmaõō na hōti gottēna bràhmaõō na hōti jaccà
bràhmaõō na hōti yamhi sacca¤ca dhammō ca sō sucã sō
ca bràhmaõō
jañàhi: because of the matted hair; bràhmaõō na hōti: one
does not become a bràhmaõa; gottēna: by clan; bràhmaõō
na hōti: one does not become a bràhmaõa; jaccà: because
of birth; bràhmaõō na hōti: one does not become a bràh-
maõa; yamhi in a person; saccaü: awareness of truth;
dhammō ca: and spiritual reality (exist); so sucã: if he is
pure; so ca bràhmaõō: he is the true bràhmin
One does not become a bràhmin by one’s matted hair. Nor

does one become a bràhmin by one’s clan. Even one’s birth
1164
will not make a bràhmin. If one has realized the Truth, has ac-
quired the knowledge of the Teaching, if he is also pure, it is
such a person that I describe as a bràhmin.
Commentary
na jaccà hōti Bràhmànō: one does not become a bràhmaõa merely by
birth. This statement represents the Buddha’s revolutionary philosophy
which disturbed the bràhmin-dominated upper crust of Indian society.
The bràhmins of the day considered themselves the chosen of Brahma,
and that by birth they deserved veneration by all others. Buddha dealt a
blow to this entrenched concept.
Society at that time was divided into four sections called varõas. It is
clear that the Teachings of this great teacher denounced this varõa or
caste system. Indian society of that time especially benefitted from the
doctrines of the Buddha because it was the first time that the rigid sys-
tem of casteism was denounced. It would appear that the people of In-
dia, steeped in ignorance, received great consolation from this new
doctrine of the Buddha. Owing to this important fact the great trans-
cendental doctrine of the Buddha began to spread throughout all India.
There is a great store of varied information contained in the Buddhist
literature of the Tripitaka concerning the complex society of Jambu-
dãpa during the 6th Century B.C., when the Buddha lived and when
many philosophies were expounded. Founders of different religions
and philosophies preached diverse ways of salvation to be followed by
human beings. The intelligentsia engaged themselves in the search to
discover which of these proclaimed the truth.
The Buddhist system of thought provides an ethical realism in which
the nature of the traditional social structure could be critically exam-
ined. Prior to the Buddha high spiritual pursuits were allowed only to
privileged groups. But the Buddha opened the path of Enlightenment
to all who had the potential to achieve spiritual liberation.
Since this was an assault on the entrenched system, many a bràhmin
was provoked into entering into arguments with the Buddha about who
a real bràhmin was. This verse arose from one such encounter.
1165
Be Pure Within
26 (11) The Story of the Trickster Bràhmin (Verse 394)
What is the use of your matted locks? This religious instruction

was given by the Buddha while he was in residence at Pagoda
Hall, with reference to a certain trickster Bràhmin who imi-
tated a bat.
This bràhmin, so the story goes, used to climb a certain

kakudha tree that grew close to the gate of the city of Vēsàli,
grasp a branch with his two feet, and swing himself from the
branch, head downwards. And hanging thus, he would cry out,
“Give me a hundred kapilas! Give me pennies! Give me a
slave-woman! If you don’t give me what I ask for, I will let
myself drop from this tree and kill myself and make this city as
though it had never been a city!”
As the Buddha, accompanied by the congregation of monks,

entered the city, the monks saw this Bràhmin hanging from the
tree, and when they departed from the city, still they saw him
hanging there, just as he hung when they entered the city. The
residents of the city thought to themselves, “This fellow has
been hanging thus from this tree ever since early morning;
should he fall, he is likely to make this city as though it had
never been a city.” And because of fear that their city might be
destroyed, they complied with all of his demands and gave him
all that he asked for. “We have given you all that you asked
for,” said they. Thereupon he descended from the tree and de-
parted with the spoils.
The monks saw the trickster bràhmin wandering about in the

neighborhood of the monastery, bellowing like a cow, and im-
1166
mediately recognized him. “Bràhmin,” they asked, “did you
get what you asked for?” “Yes,” replied the Bràhmin, “I got
what I asked for.” The monks reported the incident to the
Buddha within the monastery. Said the Buddha, “Monks, this
is not the first time this Bràhmin has been a trickster and a
thief; he was a trickster and a thief in a previous state of exist-
ence also. But while in his present state of existence he de-
ceives the simple-minded, in his previous state of existence he
failed to confound the wise.” Complying with a request of the
monks, the Buddha related the following story of the past
about the false ascetic and the king of the lizards.
Once upon a time a certain ascetic lodged near a certain village

of farmers, and this ascetic was a hypocrite. Now there was a
certain family that used to look after his needs: by day, of the
food, whether hard or soft, they always gave a portion to the
ascetic just as they did to their own children; and in the evening
they would set aside a portion of the food prepared for their
supper, and give it to him on the following day.
Now not far from his leaf-hut, in a certain anthill, dwelt the
king of the lizards, and it was the custom of the king of the liz-
ards from time to time to call upon the ascetic and pay his re-
spects to him. But on that particular day this ascetic said to
himself, “I will kill that lizard,” and concealing a stick in a fold
of his garments, he lay down quite near that ant-hill and pre-
tended to be asleep. When the king of the lizards came out of
his ant-hill and approached the ascetic, observing the peculiar
attitude in which the ascetic lay, he said to himself, “I don’t
like the way my teacher acts today,” and turning around, wrig-
gled off in the opposite direction. The ascetic, noticing that the
lizard had turned around, threw the stick at him, intending to
1167
kill him, but the stick went wide of the mark. The king of the
lizards crawled into the ant-hill, and poking his head out and
looking around, said to the ascetic, “All this time I vainly im-
agined you to be an ascetic, but when just now you threw your
stick at me, desiring to kill me, at that moment you ceased to be
an ascetic. What is the use of matted locks to a man like you,
who utterly lacks wisdom? What is the use of your skin, all fur-
nished with claws? For there is a jungle within you; it is only
the exterior that you polish and cleanse.”

dummēdha tē jañàhi kiü tē ajinasàñiyà kiü tē
abbhantaraü tē gahaõaü bàhiraü parimajjasi
dummēdha: O, unwise man; tē: yours; jañàhi: matted hair;

kiü: of what use; tē: your; ajinasàñiyà: the leopard skin;
kiü: of what use; tē abbhantaraü: your inside; spirit;
gahaõaü: is replete with blemishes; bàhiraü: what is out-
side; parimajjasi: you decorate.
Of what use are your exterior sights of asceticism: your matted

hair; your leopard skin garment? Your outside you keep clean
and bright, while inside you are filled with defilements.
1168
Who Meditates Alone In The Forest
Is A Bràhmaõa
26 (12 ) The Story of Kisà Go tamã, Wearer
of Refuse-Rags (Verse 395)
This religious instruction was given by the Buddha while he was in

residence at Mount Vulture Peak, with reference to Kisà Gōtamã.
For at that time, at the end of the first watch, Sakka, attended
by a host of deities, drew near the Buddha, saluted him, sat
down respectfully on one side, and listened to him as he
preached the Dhamma in his usual pleasing manner. At that
moment Kisà Gōtamã said to herself, “I will go to see the
Buddha,” and proceeded thither through the air. But when she
saw Sakka, she turned back. Sakka saw her salute the Buddha
and turn back, and straightway asked the Buddha, “Venerable,
who is this that draws nigh to you, and then, seeing you, turns
back?” The Buddha replied, “Great king, this is my daughter
Kisà Gōtamã, foremost of the nuns who wear refuse-rags.”

paüsukåladharaü kisaü dhamanisanthataü vanasmiü
ēkaü jhàyantaü taü jantuü ahaü bràhmaõaü bråmi
paüsukåladharaü: one who wears robes made out of cast-
off rags; kisaü: lean; dhamanisanthataü: with veins stand-
ing out; vanasmiü: dwelling in the forest; ēkaü: all alone;
jhàyantaü: meditating; taü jantuü: that person; ahaü: I;
bràhmaõaü bråmi: bràhmin call
He wears robes made out of cast-off rags. He is so austere and
lean that veins stand out in his body. All alone, he meditates in
the forest. Such a seeker of truth, I describe as a bràhmaõō.
1169
Commentary
paüsakåladharaü: wearing robes made out of refuse rags – castoffs.
The vow to wear only robes made from picked-up rags (paüsakåli-
kanga) is one of the ascetic rules of purification. These rules are des-
cribed as dhutaõga. Dhutaõga – means of shaking off (the defile-
ments), means of purification, ascetic, or austere practices. These are
strict observances recommended by the Buddha to monks, as a help to
cultivate contentedness, renunciation, energy and the like. One or more
of them may be observed for a shorter or longer period of time.
The monk training himself in morality should take upon himself the
means of purification, in order to gain those virtues through which the
purity of morality will become accomplished, to wit: fewness of needs,
contentedness, austerity, detachment, energy, moderation, etc.
The thirteen dhutaõgas consist in the vows of:
(1) wearing patched-up robes;

(2) wearing only three robes;
(3) going for alms;
(4) not omitting any house whilst going for alms;
(5) eating at one sitting;
(6) eating only from the alms bowl;
(7) refusing all further food;
(8) living in the forest;
(9) living under the tree;
(10) living in the open air;
(11) living in the cemetery;
(12) being satisfied with whatever dwelling;
(13) sleeping in sitting position (and never lying down).
1170
Vow number one is taken in the words: I reject robes offered to me by
householders, or: I take upon myself the vow of wearing only robes
made from picked-up rags. Some of the exercises may also be ob-
served by the lay-adherent.
Here it may be mentioned that each newly ordained monk, immed-

iately after being admitted to the Sangha, is advised to be satisfied with
whatever robes, alms food, dwelling and medicine he gets: “The life of
the monks depends on the collected alms as food… on the root of a tree
as dwelling… on robes made from patched-up rags.
1171
The Non-Possessive And The Non-Attached
Person Is A Bràhmaõa
26 (13) What is a Bràhman? (Verse 396)
The story goes that a certain Bràhman one day said to himself,
“The monk Gōtama calls his own disciples ‘Bràhmans.’ Now I
was reborn in the womb of a Bràhman mother; therefore he
ought to apply this title to me too.” So he approached the
Buddha and asked him about the matter. Said the Buddha to
the Bràhman, “I do not call a man a Bràhman merely because
he received a new existence in the womb of a Bràhman mother.
But he that is without worldly possessions, he that grasps not
after the things of this world, him alone I call a Bràhman.”

yōnijaü mattisambhavaü bràhmaõaü ahaü na ca bråmi
sa cē saki¤cànō hōti sō bhōvàdi nàma hōti aki¤canaü
anàdànaü taü ahaü bràhmaõaü bråmi
yōnijaü mattisambhavaü: born in the womb of a brahamin
mother; bràhmaõaü: a bràhmin; ahaü na ca bråmi: I will
not call; sa cē saki¤cànō: if he possesses blemishes; sō
bhōvàdi nàma hōti: he could be called a person who goes
about addressing people ‘Sir’; aki¤canaü: if he is free of
defilements; anàdànaü: free of the grip of craving; taü:
him; ahaü: I; bràhmaõaü bråmi: describe as a bràhmin
I would not call a person a bràhmaõa merely because he is born
out of a bràhmaõa mother’s womb. Nor would I call a person a
bràhmin merely because he goes about addressing people as
bhō (sir). These people are all full of defilements. I call a per-
son a bràhmin who is free of faults and is not given to craving.
1172
Commentary
brahman: In terms of this stanza, the unnamed bràhman, who met the
Buddha, claimed the title Bràhman because he was yōnijaü mattisamb-
havaü, well-born from the womb of a bràhmin mother. But the Buddha
stated that he would describe as a bràhmin only a non-possessor of
such defilements as lust, and a person who is not given to grasping.
bhōvàdi: As a habit, the bràhmins of the Buddha’s days were adept in

all the external rituals. They were polite and courteous and addressed
people as bhō (sir). The Buddha stated that such polite and courteous
behaviour was not sufficient. To qualify for the title Bràhmin they
must be internally, spiritually pure. Otherwise, they remained mere
bhō sayers.
bràhmin Dōõa: Among the Bràhmanas who figure prominently in

Buddhist literature is Dōõa.
A portion of the remains of the Buddha was claimed by each of the fol-
lowing, namely, King Ajàtassatu of Magadha, Licchavãs of Vēsàli,
Sàkyas of Kapilavatthu, Bålãs of Allakappa, Kōliyas of Ràmàgàma,
Mallas of Pàvà, and a bràhmin of Vēñhadãpa. But the Mallas of Kus-
inàrà maintained that the Buddha passed away within their kingdom,
and that they should give no part of the remains to anybody. The bràh-
min Dōõa settled the dispute by stating that it was not proper to quarrel
over the remains of such a sacred personality who taught the world for-
bearance, and he measured the remains into eight portions and gave
each claimant one measure of the remains. He asked for the empty
measure and erected a Ståpa over it. Mōriyas of Pipphalivana, too,
claimed a portion of the remains, but as there was nothing left for
them, they took away the embers and built a mound over them,
whereas the others who got the remains built Ståpas in their respective
kingdoms embodying the sacred relics of the Buddha.
1173
A Bràhmaõa Is He Who Has
Destroyed All Fetters
26 (14) The Story of Uggas ena the Acrobat (Verse 397)
This story has been related in detail in the commentary on the

stanza beginning with the words, “Give up the things of the
past, give up the things of the future.”
For, at that time when the monks said to the Buddha, “Ven-
erable, Uggasēna says, ‘I have no fear;’ without a doubt he
says that which is not true, utters falsehood,” the Buddha re-
plied, “Monks, those who, like my son, have severed the at-
tachments, have no fear.”
yē sabbasa¤¤ōjanaü chetvà vē na paritassati saïgàtigaü

visaüyuttaü taü ahaü bràhmaõaü bråmi
yē: some one; sabbasa¤¤ōjanaü: all the ten fetters; chetvà:

having got rid of; vē: certainly; na paritassati: is free of
trepidation; fearless; saïgàtigaü: has gone beyond all
forms of clinging; visaüyuttaü: free of blemishes; taü:
him; ahaü: I; bràhmaõaü: a bràhmin; bråmi: call
He has got rid of all fetters. In consequence, he is free of trepi-

dation and is fearless. He has travelled beyond all bonds. Dis-
engaged from bonds, he is no longer tied to the world. Such a
person I describe as a bràhmaõa.
1174
Commentary
sabba sa¤¤ōjanaü chetvà: Having got rid of all the ten fetters which
are:
(1) personality-belief (sakkàya-diññhi);
(2) skeptical doubt (vicikkichà);
(3) clinging to mere rules and ritual (silabbata-paràmàsa);
(4) sensuous craving (kàma-ràga);
(5) ill-will (vyàpàda);
(6) craving for fine-material existence (råpa-ràga);
(7) craving for immaterial existence (aråpa-ràga);
(8) conceit (màna);
(9) restlessness (uddhacca);
The first five of these are called ‘lower fetters’ (ōrambhàgãya-saüyo-

jana), as they tie to the sensuous world. The latter five are called
‘higher fetters’ (uddhambhàgãya-saüyōjana), as they tie to the higher
worlds, i.e., the fine-material and immaterial world.
sangàtigaü: The four forms of grasping, namely, lust, wrong view,

clinging to precepts and rituals and holding a substantial first position
(attavàda).
na paritassati: does not tremble; is not agitated. Agitation comes to

those who are still mired in the worldly. Those who have gone beyond
the worldly have not trepidation; they are fearless.
1175
A Bràhmaõa Is He Who Has No Hatred
26 (15) The Story of a Tug of War (Verse 398)

was in residence at Jētavana with reference to two bràhmins.
The story goes that one of these two Bràhmins had an ox

named Little Red, Culla Rōhita, and the other had an ox named
Big Red, Mahà Rōhita. One day they fell to arguing about the
comparative strength of their respective oxen, saying, “My ox
is the strong one! my ox is the strong one! “ When they were
tired of arguing, they said, “What is the use of our arguing
about it? We can find out by driving the two oxen.” Accord-
ingly they went to the bank of the river Aciravati, loaded their
cart with sand, and yoked up their oxen. At that moment some
monks came to the bank of the river for the purpose of bathing.
The Bràhmins whipped up their oxen, but the cart stirred not an
inch. Suddenly the straps and the thongs broke. The Monks
saw the whole proceeding, and when they returned to the mon-
astery, told the Buddha all about it. Said the Buddha, “Monks,
those are the external straps and thongs, which whoso may cut.
But a monk must cut the internal strap of anger and the thong
of Craving.” So saying, he pronounced the following Stanza.
nandhiü varattaü sahanukkamaü sandàmaü chetvà

ukkhittapaëighaü buddhaü taü ahaü bràhmanaü bråmi
nandhiü: the strap of hatred; varattaü: the thong of crav-

ing; sahanukkamaü sandàmaü: the major shackle along
with its links; chetvà: having several; ukkhittapaëighaü:
1176
lifted the cross-bar; buddhaü: become aware of reality;
taü: that person; ahaü: I; bràhmanaü bråmi: described as
the bràhmaõa
He has got rid of the strap of ill-will. He has freed himself from
the thong of craving. He has escaped the large shackle breaking
all its links. These are the false views that curb the people. He
has taken off the crossbar of ignorance. He has become aware
of the four noble truths. That person, I describe as a bràhmaõa.
Commentary
In this verse the seeker after truth is compared to a person who tends an
ox and a cart.
nandhiü: strap in the cart analogy. In the quest for spiritual liberation
it is that which ties and binds a person.
varattaü: thong in the analogy of the cart and ox. It is craving in the
spiritual quest as it entraps.
sandàmaü sahanukkamaü: In the analogy of the cart and ox, these
expressions refer to cord together with the bridle. In the spiritual quest,
these represent the sixty-two wrong views.
Buddha’s attitude to what He hears: This verse, and many others,
came to be spoken with regard to events the Buddha was informed of.
In the Buddha’s method of communication He makes use of any event
of incident that is likely to profit the listeners.
One day, as the Buddha entered Sàvatthi for alms, He saw some chil-
dren catching fish and killing them in a dried up reservoir, not far from
the Jētavana Monastery. The Buddha went up to the children and
asked, “Children, do you fear suffering, and do you dislike suffering?”
“Yes, Venerable, we fear suffering, and we dislike suffering,” said the
children. The Buddha said, “If you fear and dislike suffering, do not do
any evil act, whether in the open or in secrecy. If you do an evil act
now, or in the future, you will have no escape from suffering, even if
you try to run away from it.”
1177
A Bràhmaõa Is He Who Is Patient
26 (16) The Story of the Patient Subduing the Insolent (Verse 399)

was in residence at Vēluvana, with reference to Akkōsa
Bhàradvàja.
For Akkōsa Bhàradvàja had a brother named Bhàradvàja, and a

wife named Dhananjànã, who had attained the fruit of conver-
sion. Whenever she sneezed or coughed or stumbled, she
would breathe forth the solemn utterance, “Praise be to Him
that is highly exalted, all-worthy, supremely enlightened!” One
day, while distribution of food to Bràhmans was in progress,
she stumbled, and immediately breathed forth that solemn ut-
terance as usual with a loud voice.
The Bràhman was greatly angered and said to himself, “No

matter where it may be, whenever this vile woman stumbles,
she utters the praise of this shaveling monkling in this fash-
ion.” And he said to her, “Now, vile woman, I will go and
worst that Teacher of yours in an argument.” His wife replied,
“By all means go, Bràhman; I have never seen the man who
could worst the Buddha in an argument. Nevertheless, go ask
the Buddha a question.” The Bràhman went to the Buddha and,
without even saluting him, stood on one side and asked Him a
question, pronouncing the following Stanza,
What must one destroy to live at ease? What must
one destroy no more to sorrow?
Of what single condition do you recommend the
destruction, Gōtama?
In answer, the Buddha pronounced the following Stanza,

1178
Let a man destroy anger, and he will live at ease;
let him destroy anger, and he will no more sorrow.
Poisonous is the root of anger, and sweet is the top,
bràhman.
Therefore the noble applaud the destruction of anger,
for when this is destroyed, there is no more sorrow.
The bràhman believed in the Buddha, retired from the world,

and attained arahatship.
Now his younger brother, who was called Akkōsa Bhàradvàja,

heard the report, “Your brother has retired from the world,”
and greatly angered thereat, went and abused the Buddha with
wicked, ugly words. But the Buddha subdued him too by em-
ploying the illustration of the hard food given to strangers, and
he too believed in the Buddha, retired from the world, and at-
tained arahatship. Likewise Akkōsa Bhàradvàja’s two younger
brothers, Sundarã Bhàradvàja and Bilaõgika Bhàradvaja,
abused the Buddha, but the Buddha subdued them, and they
too retired from the world and attained arahatship.
One day in the hall of truth the monks began the following dis-
cussion: “How wonderful are the virtues of the Buddhas! Al-
though these four brothers abused the Buddha, the Buddha,
without so much as saying a word, became their refuge.” At
that moment the Buddha drew near. “Monks,” said He, “what
is the subject that engages your attention now as you sit here all
gathered together?” “Such and such,” replied the monks. Then
said the Buddha, “Monks, because I possess the power of pa-
tience, because I am without sin among the sinful, therefore am
I of a truth the refuge of the multitude.”
1179
yō akkōsaü vadhabandhaü ca aduññhō titikkhati khantã-
balaü balàõãkaü taü ahaü bràhmaõaü bråmi
yō: if some person; akkōsaü: abuse; vadhabandhaü ca:

torture, imprisonment; aduññhō titikkhati: endures without
losing one’s temper; khantãbalaü: (who) has patience as
his power; balàõãkaü: and his army; taü: him; ahaü: I;
bràhmaõaü: a bràhmin; bråmi: call
He is abused and insulted. He is tortured, imprisoned and

bound up. But he endures all these without being provoked or
without losing his temper. Such an individual who has patience
as his power and his army I describe as a true bràhmaõō.
1180
A Bràhmaõa Is He Who Is Not Wrathful
26 (17) The Story of Sàriputta being Reviled by
His Mother (Verse 400)
At that time, so the story goes, the Venerable Sàriputta, accom-

panied by five hundred monks, while making his round for
alms in the village of Nàlaka, came to the door of his mother’s
house. His mother provided him with a seat, and as she served
him with food, abused him roundly, saying, “Ho, eater of leav-
ings! Failing to get leavings of sour rice-gruel, you therefore
go from house to house among strangers, licking off the back
of a ladle such sour rice-gruel as clings to it! And for this you
renounced eighty billion of wealth and became a monk! You
have ruined me! Eat now!” Likewise when she gave food to the
monks, she said, “So you are the men who have made my son
your own page-boy! Eat now!” The Venerable took the food
and returned to the monastery.
Venerable Ràhula invited the Buddha to eat. Said the Buddha,

“Ràhula, where did you go?” “To the village where my grand-
mother lives, Venerable.” “And what did your grandmother
say to your preceptor?” “Venerable, my grandmother abused
my preceptor roundly.” “What did she say?” “This and that,
Venerable.” “And what reply did your preceptor make?” “He
made no reply, Venerable.”
When the monks heard this, they began to talk about it in the
hall of truth. Said they, “Brethren, how wonderful are the qual-
ities of the Venerable Sàriputta! Even when his mother abused
him in this fashion, he never got a bit angry.” The Buddha
drew near and asked the monks, “Monks, what is the subject
that engages your attention now as you sit here all gathered to-
1181
gether?” “Such and such.” Then said the Buddha, “Monks,
they that have rid themselves of the evil passions are free from
anger.”

akkōdhanaü vatavantaü sãlavantaü anussutaü dantaü
antimasàrãraü taü ahaü bràhmaõaü bråmi
akkōdhanaü: free of anger; vatavantaü: mindful of his

duties and observances; sãlavantaü: disciplined in terms of
virtuous behaviour; anussutaü with no craving flowing
out; dantaü: restrained; antimasàrãraü: inhabiting the
final body; taü: him; ahaü: I; bràhmanaü: a bràhmin;
bråmi: call
He is free of anger. He carefully performs his religious duties

and is mindful of the observances. He is disciplined in terms of
virtuous behaviour. He is restrained. This is the final body he
will occupy as he has ended his cycle of births. I call that per-
son a bràhmaõa.
Commentary
The story of Sàriputta: A name that inspires many in the Buddhist

World is Sàriputta. Sàriputta was the foremost of the two chief disci-
ples of the Blessed One. If ânanda, the constant attendant on the
Buddha, is called the Treasurer of the Dhamma, as he was well known
for retentiveness of memory, so Sàriputta is known as the Commander-
in-Chief of the Dhamma. In teaching and for wisdom he was second
only to the Buddha.
Often he was prevailed upon to preach whenever the Blessed One re-
quired rest. Once, a bràhmin gave him a severe blow to test his capac-
1182
ity for patience. He was unmoved. Then the bràhmin asked for forgive-
ness which was readily given. Thereafter the bràhmin wished him to
partake the midday meal, which offer was also readily accepted. Could
such conduct be equalled save by the Blessed One Himself? His atti-
tude to a seven-year-old sàmanēra is most touching. It speaks volumes
for his modesty. Once he was going about with a corner of his under-
garment trailing contrary to Vinaya rules. The sàmanēra pointed this
out to him. He promptly thanked him in salutation and put the matter
right. He had a special regard for Ràhula and his mother Ràhulamàtà.
When the latter was suffering from flatulence, he was responsible for
getting a particular mango juice to serve as a medicine. When she was
suffering from some stomach ailment he obtained from king Pasēnadi
some rice mixed with ghee and flavoured with red fish to serve as a
cure.
When Anàthapiõóika the treasurer lay dying, he visited him with

ânanda and preached to him the sermon called Anàthapinóikōvàda
Sutta.
He was named after his mother, Sàri the Brahamin lady. It was written
that the two Chief Disciples should predecease the Buddha. Following
custom Sàriputta went to his mother’s residence at Nàlagàmaka (Na-
landa) after paying obeisance to the Buddha. It was on this occasion he
is said to have remarked that his mortal eyes would never behold the
august feet of his Master again. Samsaric existence was over. At the
sick bed, his brother Cunda Samanuddesa attended on him.
It was on this last visit that the conversion of his diehard Hindu mother
took place when the four guardian deities of the dēva realm Sakka and
Mahà Brahma each in turn, flooding the place with increasing bril-
liance of light, visited him on his sick bed.
1183
He Is A Bràhmaõa Who Clings Not
To Sensual Pleasures
26 (18) The Story of Nun Uppalavaõõà (Verse 401)
This religious instruction was given by the Buddha while

He was in residence at Jētavana, with reference to the nun
Uppalavaõõà. The story has been related at length in the
Commentary on the Stanza beginning with the words, ‘As
sweet as honey thinks a fool an evil deed.’ For it is there
said:
Some time later, the throng in the hall of truth began the fol-
lowing discussion: “To be sure those that have rid themselves
of the Depravities gratify their passions. Why should they not?
For they are not Kōlapa-trees or ant-hills, but are living crea-
tures with bodies of moist flesh. Therefore they also like the
pleasures of love.” At that moment the Buddha drew near.
“Monks,” He inquired, “what is the subject that engages your
attention now as you sit here all gathered together?” “Such and
such,” was the reply. Said the Buddha, “No, monks, they that
have rid themselves of the depravities neither like the pleasures
of love nor gratify their passions. For even as a drop of water
which has fallen upon a lotus-leaf does not cling thereto or re-
main thereon, but rolls over and falls off, even as a grain of
mustard-seed does not cling to the point of a needle or remain
thereon, but rolls over and falls off, precisely so two-fold love
clings not to the heart of one that has rid himself of the deprav-
ities or remains there.” And joining the connection, He
preached the Dhamma with a stanza.
1184
pokkharapattē vàri iva àraggē sàsapō iva sō

kàmēsu na limpati taü ahaü bràhmaõaü bråmi
pokkharapattē: on the lotus leaf; vàri iva: like the water;

àraggē: on the tip of a needle; sàsapō iva: like a mustard
seed; sō: if someone; kàmēsu: in sensual pleasures; na
limpati: is not attached; taü: him; ahaü: I; bràhmaõaü
bråmi call a bràhmaõa
The water does not get attached to the surface of the lotus leaf.
The mustard seed does not get attached to the point of a needle.
In the same way, the wise one’s mind does not get attached to
sensual pleasures. Such a non-attached person I describe as the
true bràhmaõa.
Commentary
Story of Nun Uppalavaõõà: Uppalavaõõà was born in a wealthy fam-

ily and was named after the lotus flower – Uppala-Vaõõà.
When she came of age, proposals for marriage came from all quarters
and the harassed father did not wish to offend any suitor by a refusal.
To the father, ordination in the noble Sangha was the only solution.
The daughter, true to her destiny, agreed. Upon being ordained she was
kept in charge of the convocation room where the nuns assembled for
the confession of lapses. She had to tend the lamps. She observed that
the light was sustained by the wick and the oil.
Sometimes, the light goes out by going short of either or by a gust of

wind. So life was due to kammic force. This kept her thinking till she
became an arahat. She remembered her former lives.
1185
It was while living alone in a forest, a young shepherd named Nanda, a
kinsman of hers, got infatuated with her and committed a sexual of-
fence as soon as she returned from a round of alms. Coming from the
noon day glare to the dark cave where her abode was, she could not see
and hence, she was taken by surprise despite her protests. He commit-
ted the dire deed and was immediately born in the hell (niraya) when
the earth yawned and swallowed the foolish young man. He was, how-
ever, dead before the yawning of the earth.
It was after this incident the Blessed One prohibited the female disci-
ples of the noble Sangha from living in isolation in the forest.
Not long afterwards, the Buddha, addressing the monks, declared

Uppala Vaõõà Mahà Thēri was foremost for psychic power as
Venerable Mahà Moggallàna was among the Mahà arahats.
1186
A Bràhmaõa Is He Who Has Laid
The Burden Aside
26 (19) The Story of a Slave who Laid Down His Burden (Verse 402)
The story goes that at a time previous to the promulgation of

the precept forbidding the admission of runaway slaves to the
Sangha, a certain slave of this Bràhman ran away, was admit-
ted to the Sangha, and attained arahatship. The bràhman
searched everywhere, but failed to find his slave. One day, as
the former slave was entering the city with the Buddha, the
bràhman saw him in the gateway, and took firm hold of his
robe. The Buddha turned around and asked, “What do you
mean by this, bràhman?” “This is my slave, Sir Gōtama.” “His
burden has fallen from him, Bràhman.” When the Buddha said,
“His burden has fallen from him,” the Bràhman understood at
once that his meaning was, “He is an arahat.” Therefore, he ad-
dressed the Buddha again, saying, “Is that so, Sir Gōtama?”
“Yes, Bràhman,” replied the Buddha, “his burden has fallen
from him.”
yō idha ēva attanō dukkhassa khayam pajànàti panna-

bhàraü visaüyuttaü taü ahaü bràhmaõaü bråmi
yō: if some one; idha ēva: in this life itself; attanō: one’s;
dukkhassa khayam: the end of suffering; pajànàti: knows
fully; pannabhàraü: unburdened; visaüyuttaü: (and is)
freed from defilements; taü: that person; ahaü: I;
bràhmaõaü: a true bràhmaõa bråmi: declare
1187
He has become aware, in this world itself, the ending of suffer-
ing. He is unburdened: he has put down the load. He has got
disengaged from the bonds that held him. I call that kind of
person a true brahmaõa.
Commentary
This verse refers to an instance of Buddha extending His assistance to a
run-away slave who later became an arahat. The Buddha had provided
support to several slaves both men and women, who, through his En-
lightened guidance, reached Nibbàna. One of them is Puõõa. Puõõa
was a servant girl employed in the house of a millionaire of Ràjagaha.
One night after pounding paddy, she got out into the yard, and saw sev-
eral monks out at night. Next morning, she prepared a rice cake, baked
it, and took it with her to eat on her way to the well.
That day the Buddha, on His round for alms, came to the same road,
and saw Puõõa with a pot in her hand. She offered the Buddha her rice
cake which the Buddha readily accepted. She was wondering whether
the Buddha would throw it away and take His meal in a palace or a
millionaire’s house. But the Buddha sat there itself by the roadside on a
mat laid by the Venerable ânanda, and partook of the rice cake for His
breakfast.
The Buddha explained to her that the monks were awake at night on
their religious duties, and preached to her the doctrine. At the end of
the preaching, Puõõa realized the fruit of sōtàpatti.
Another servant who became an arahat through Buddha’s guidance

was Rajjumàlà, who was employed in a house in the village of Gayà,
where she was subject to constant harassing and humiliation by her
mistress. The mistress used to pull her by her hair and beat her. In or-
der to escape such beating, she shaved off her hair, but the mistress tied
a rope round her head and pulled her about. She came to be called
Rajjumàlà (one who has a rope as a garland) as she had a rope round
her head.
1188
Being fed up with this life under her mistress, Rajjumàlà left the house
as if she were going to bring water, but went to the forest and tried to
hang herself. However, the Buddha, who saw her potentiality to realize
the fruit of sōtàpatti, arrived at the spot, and preached to her. She real-
ized the fruit of sōtàpatti, and went home, where she related the story
of her meeting the Buddha.
The mistress, with her father-in-law, came and met the Buddha, and
conducted Him to their house, and offered alms. The Buddha preached
to them and said how Rajjumàlà in a previous birth used to ill-treat her
present mistress of the house. Rajjumàlà was freed and adopted as a
daughter by the father-in-law of her mistress. After her death, she was
born in the Tàvatiüsa heaven.
1189
A Bràhmaõa Is He Who Has Reached
His Ultimate Goal
26 (20) Kh emà the Wise (Verse 403)

was in residence on Mount Vulture Peak, with reference to the
nun Khēmà.
For one day, immediately after the first watch, Sakka, king of
gods, came with his retinue of deities, sat down, and listened to
the Buddha as he discoursed in his usual pleasant manner on
the Dhamma. At that moment the nun Khēmà said to herself, I
will go see the Buddha,” and drew near to the presence of the
Buddha. But when she saw Sakka, she saluted the Buddha,
poised in the air as she was, turned around, and departed.
Sakka saw her and asked the Buddha, “Who was that, Venera-
ble, that drew near to your presence, and then, poised in the air
as she was, saluted you and turned around and departed?” The
Buddha replied, “That, great king, was my daughter Khãmà,
possessed of great wisdom, knowing well what is the path and
what is not the path.”

gambhãrapa¤¤aü mēdhàviü maggàmaggaü kōvidaü
uttamatthaü anuppattaü taü ahaü bràhmaõaü bråmi
gambhãrapa¤¤aü: of deep wisdom; mēdhàviü: full of

insight; maggàmaggaü: discriminating the right and the
wrong paths; kōvidaü: capable of, uttamatthaü: highest
state; anuppattaü (who has) reached; taü: him; ahaü: I;
bràhmaõaü: a bràhmaõa; bråmi: declare
1190
He possesses profound wisdom. He is full of insight. He is cap-
able of discriminating the right path from the wrong path. He
has reached the highest state. I call that person a true bràhmaõa.
Commentary
The story of Khēmà: Khēmà was born in a princely family at Sàgala by
the name of Khēmà. The colour of her complexion was that of gold. She
was beautiful. She married King Bimbisàra of Kōsala. She was reluctant,
however, to visit the Buddha, for fear that the Blessed One would moral-
ise on the fleeting nature of beauty.
Every time she visited the temple she dodged the Buddha. One day the
king got his men to take her willy-nilly to the Buddha. On her arrival, the
Buddha created a phantom of unsurpassing beauty to attend on Him.
Khēmà was struck by her beauty. While she was thus engaged she felt
that beauty could only beguile. The Buddha made the figure to go
through youth middle age, old age and thereafter to extreme old age de-
void of everything worthwhile. Beauty thus gave way to hideousness. It
was a graphic picture. Khēmà understood the meaning and felt what was
in store for her. Anicca, dukkha and anatta: in other words, transiency
and sorrow – without any lasting entity called a soul.
To a mind thus prepared the Buddha preached. The seeds fell on good
ground. She entered the stream of sainthood (sōtàpanna). The Buddha il-
lustrated His sermon by bringing before her mind the lesson of the spider
and the web. As soon as a fly strikes a web, the spider by the motion thus
generated takes it as a signal and attacks and devours the fly. This goes
on. The spider becomes wedded to the web. So are human beings wedded
to passion and lust. Her mind saw all. She became an arahat. She asked
permission from the king for her ordination. The king, himself a budding
saint, readily consented. One day god Màra, in the guise of a young man,
tempted Khēmà. The man met with a rebuff. His discomfiture was com-
plete. He took to flight. One night Khēmà thought of visiting the Buddha.
But the Buddha was with Sakka, king of the deities. Rather than disturb
the Buddha, Khēmà wheeled round in the air and disappeared.
Sakka, on seeing the vision, was soon enlightened on the matter by the
Buddha. The Buddha, addressing the monks and the laity, declared
Khēmà was, among the female disciples, the most eminent in wisdom.
1191
A Bràhmaõa Is He Who Has No
Intimacy With Any
26 (21) The Story of The Monk and the Goddess
(Verse 404)
This verse was spoken by the Buddha while He was in resi-

dence at Jētavana, with reference to Venerable Tissa who
dwelt in a mountain cave – Pabbhàravàsã Tissa Thēra.
Monk Tissa, after taking a subject of meditation, went to a

mountainside. There he found a cave which suited him and he
spent the three months of the rainy season in that cave. He
went to the village for alms-food every morning. In the village,
there was a certain elderly woman who regularly offered him
alms-food. In the cave there also lived a guardian spirit. As
Tissa was one whose practice of morality was pure, she found
it difficult to remain in the same cave, as he was a noble monk.
At the same time, she did not have the courage to ask him to
leave the place. So she thought of a plan that would enable her
to find fault with the monk and thus cause him to leave the
cave.
The spirit decided to possess the youngest son of the woman to

whose house Tissa usually went for his alms-food. She caused
the boy to behave in a peculiar way, turning his head back-
wards, and rolling his wide open eyes. When the woman saw
what had happened, she screamed and the spirit said, “I have
possessed your son. Let your monk wash his feet with water
and sprinkle that water on the head of your son. Only then will
I release your son.” The next day, when the monk came to her
house for alms-food, she did what was demanded by the spirit
1192
and the boy was left in peace. The spirit went back to the cave
and waited at the entrance for the monk. When Tissa returned,
she revealed herself and said, “I am the spirit guarding this
cave, O’ you exorcist, don’t enter this cave.” The monk knew
that he had lived a virtuous life from the day he had become a
monk, so he replied that he had not broken the precept of ab-
staining from practicing exorcism or witchcraft. Then she ac-
cused Tissa of having treated the young boy possessed by a
spirit at the house of the elderly woman. But the monk re-
flected that he had not practiced exorcism and realised that
even the spirit could find no fault with him. That gave him a
delightful satisfaction and happiness; he attained arahathood
while standing at the entrance to the cave.
Since Tissa had now become an arahat, he told the spirit that
she had wrongly accused a monk like him, whose virtue was
pure and spotless, and also advised her not to cause further dis-
turbances. Tissa continued to stay in the cave till the end of the
vassa, and then he returned to the Jētavana Monastery. When
he told the other monks about his encounter with the spirit,
they asked him whether he had been angry with the spirit when
he was forbidden to enter the cave. He answered in the nega-
tive. The other monks asked the Buddha, “Venerable Tissa
claims he has no more anger. Is it true?” The Buddha replied,
“Monks, Tissa is speaking the truth. He has indeed become an
arahat; he is no longer attached to anyone; he has no reason to
get angry with anyone.”
gahaññhēhi anàgàrēhi ca åbhayaü asaüsaññhaü

ànōkasàriü appicchaü taü ahaü bràhmanaü bråmi
1193
gahaññhēhi: with laymen; anàgàrēhi: with those who have
renounced the world; ca åbhayaü: with both these groups
of people; asaüsaññhaü: establishing no contact;
ànōkasàriü: not given to ways of craving; appicchaü:
contented with little; taü: him; ahaü: I; bràhmanaü
bråmi: call a bràhamaõa.
He does not establish extensive contact either with laymen or

with the homeless. He is not attached to the way of life of the
householder. He is contented with the bare minimum of needs.
I call that kind of person a true bràhmaõa.
Commentary
In Buddhist literature there are numerous references to encounters be-
tween Buddhist monks and spirits of the forest and the wilderness.
Forests and mountains were sought after by monks who followed the
path of meditation to achieve liberation. In some of these encounters,
spirits are recorded to have been quite hostile. The discourse entitled
Karanãya Metta Sutta. The chant of loving-compassion was created
by the Buddha as a means of bringing about rapport and harmony be-
tween men and spirits.
1194
A Bràhmaõa Is He Who Is Absolutely Harmless
26 (22) The Story of the Monk and the Woman
(Verse 405)

dence at Jētavana, with reference to a certain monk.
It appears that this monk, upon receiving a meditation topic

from the Buddha, retired to the forest, applied himself dili-
gently to the practice of meditation, and attained arahatship.
Thereupon he said to himself, “I will inform the Buddha of the
great blessing which I have received,” and set out from the for-
est. Now a woman living in a certain village through which he
passed, had just had a quarrel with her husband, and as soon as
her husband was out of the house, said to herself, “I will return
to the house of my family.” So saying, she set out on the road.
As she went along the road, she saw the Venerable. “I’ll keep
not far from this Venerable,” thought she, and followed close
behind him. The Venerable never looked at her at all.
When her husband returned home and saw his wife nowhere
about the house, he concluded to himself, “She must have gone
to the village where her family lives,” and followed after her.
When he saw her, he thought to himself, “It cannot be that this
woman would enter this forest all by herself; in whose com-
pany is she going? “ All of a sudden he saw the Venerable.
Thought he, “This monk must have taken her away with him,”
and went up to the monk and threatened him. Said the woman,
“This good monk never so much as looked at me or spoke to
me; do not say anything to him.” Her husband replied, to you
mean to tell me that you took yourself off in this fashion? I will
treat him as you alone deserve to be treated.” And in a burst of
1195
rage, out of hatred for the woman, he beat the Venerable
soundly, and having so done, took the woman with him and re-
turned home.
The Venerable’s whole body was covered with weals. After his
return to the monastery the monks who rubbed his body no-
ticed the weals and asked him, “What does this mean?” He told
them the whole story. Then the monks asked him, “Brother,
but when this fellow struck you thus, what did you say? or did
you get angry?” “No, brethren, I did not get angry.” Thereupon
the monks went to the Buddha and reported the matter to Him,
saying, “Venerable, when we asked this monk, ‘Did you get
angry?’ he replied, ‘No, brethren, I did not get angry.’ He does
not speak the truth, he utters falsehood.” The Buddha listened
to what they had to say and then replied, “Monks, they that
have rid themselves of the evil passions have laid aside the rod;
even for those that strike them, they cherish no anger.”

yō tasēsu thàvarēsu ca bhåtēsu daõóaü nidhàya
na hanti na ghàtēti taü ahaü bràhmaõaü bråmi
yō: if some one; tasēsu: that become frightened; thàvarēsu:

that are stubborn and unfrightened; ca: or; bhåtēsu: beings;
daõóaü: the rod; nidhàya: having set aside; na hanti: does
not hurt; na ghàtēti: or does not get anyone else to hurt or
to kill; taü: him; ahaü: I; bràhmaõaü: a true bràhmin;
bråmi: I call
He has discarded the rod and set aside weapons. He hurts nei-
ther the frightened, timid beings, nor stubborn, fearless beings.
I call that person a bràhmaõa.
1196
Commentary
tasēsu: Those who tremble in fear and those who are in trepidation due
to fright brought about by craving.
thàvarēsu: Those who are firm, stable and unshaken, since they have
given up craving.
1197
A Bràhmaõa Is He Who Is Friendly
Amongst The Hostile
26 (23) The Story of The Four Novices (Verse 406)

dence at Jētavana, with reference to four novices.
The story goes that the wife of a certain bràhmin prepared food
for four specially designated monks, and said to the bràhmin
her husband, “Go to the monastery, pick out four old bràhmins,
and bring them here.” The bràhmin went to the monastery and
brought four seven-year-old novices who had attained arahat-
ship, Saükicca, Paõóita, Sōpàka, and Rēvata. The bràhmin’s
wife had expensive seats prepared and stood waiting. At sight
of the novices, she was filled with rage, and sputtering as when
salt is dropped on a brazier, she said to her husband, “You have
gone to the monastery and brought back with you four young-
sters not old enough to be your grandsons.” She refused to let
them sit on the seats which she had prepared, but spreading
some low seats for them, said to them, “Sit here!” Then she
said to her husband, “Bràhman, go look out some old bràhmins
and bring them here.” The bràhmin went to the monastery, and
seeing Venerable Sàriputta, took him back home with him.
When the Venerable reached the house and saw the novices, he
asked, “Have these bràhmins received food?” “No, they have
received no food.” Knowing that food had been prepared for
just four persons, he said, “Bring me my bowl,” and taking his
bowl, departed. Said the bràhmin’s wife, “It must be that he did
not wish to eat; go quickly, look out another bràhmin and bring
him here.” The bràhmin went back to the monastery and
brought Venerable Mahà Moggallàna back home with him.
1198
When Venerable Moggallàna the Great saw the novices, he
said the same thing as had Venerable Sàriputta, and taking his
bowl, departed. Then said the bràhmin’s wife to her husband,
“These Venerables do not wish to eat; go to the bràhmin’s pale
and bring back with you a single old bràhmin.” Sakka, disguis-
ing himself as an old bràhmin worn out by old age, went to the
bràhmin’s pale and sat down in the most conspicuous seat of
the bràhmins. When the bràhmin saw him, he thought to him-
self, “Now my wife will be delighted,” and saying, “Come, let
us go home,” he took him and went back home with him.
When the bràhmin’s wife saw him, her heart was filled with
delight. She took the rugs and mats which were spread over
two seats, spread them over one, and said to him, “Noble Sir,
sit here.” When Sakka entered the house, he saluted the four
novices with the five rests, and finding a place for himself at
the edge of the seats where the novices were sitting, sat down
cross-legged on the ground. When the bràhmin’s wife saw him,
she said to the bràhmin, “To be sure you have brought a bràh-
min, you have brought back with you one old enough to be
your father. He is going about saluting novices young enough
to be his grandsons. What use have we for him? Put him out!”
The bràhmin seized him first by the shoulder, then by the arm,
finally by the waist, and tried his best to drag him out, but he
refused to stir from where he sat. Then the bràhmin’s wife said
to her husband, “Come, bràhmin, you take hold of one arm and
I will take hold of the other.” So the bràhmin and his wife both
took hold of his two arms, belabored him about the back, and
dragged him through the door out of the house. Nevertheless,
Sakka remained sitting in the same place in which he had sat
before, waving his hands back and forth. When the bràhmin
and his wife returned and saw him sitting in the very same
1199
place in which he had sat before, they screamed screams of ter-
ror and let him go.
At that moment, Sakka made known his identity. Then the

bràhmin and his wife gave food to their guests. When those
five persons had received food, they departed. One of the nov-
ices broke through the circular peak of the house, the second
broke through the front part of the roof, the third broke through
the back part of the roof, the fourth plunged into the earth,
while Sakka departed from the house by another route. Thus
did those five persons depart from the house by five different
routes. From that time on, so it is said, that house was known
as the house with the five openings. When the novices returned
to the monastery, the monks asked them, “What was it like?”
“Pray don’t ask us,” replied the novices. “But were you not an-
gry with them for what they did?” “No, we were not angry.”
When the monks heard their reply, they reported the matter to
the Buddha, saying, “Venerable, when these monks say, ‘We
were not angry,’ they say what is not true, they utter false-
hood.” Said the Buddha, “Monks, they that have rid them-
selves of the evil passions oppose not them by whom they are
opposed.”
viruddhēsu aviruddhaü attadaõdēsu nibbutaü

sàdànēsu anàdànaü taü ahaü bràhmaõaü bråmi
viruddhēsu: among those who are hostile; aviruddhaü: not

hostile; attadaõdēsu: among those bearing arms; nibbutaü:
peaceful; sàdànēsu: among the selfish; anàdànaü: selfless;
taü: him; ahaü: I; bràhmaõaü bråmi: call a bràhmaõa
1200
A Bràhmaõa Is He Who Has
Discarded All Passions
26 (24) The Story of Venerable Mahà Panthaka (Verse 407)

dence at Vēluvana Monastery, with reference to Venerable
Mahà Panthaka.
When Culla Panthaka was unable to learn by heart a single

stanza in three months, Mahà Panthaka expelled him from the
monastery and closed the door, saying to him, “You lack the
capacity to receive religious instruction, and you have also
fallen away from the enjoyments of the life of a householder.
Why should you continue to live here any longer? Depart
hence.” The monks began a discussion of the incident, saying,
“Venerable Mahà Panthaka did this and that. Doubtless anger
springs up sometimes even within those who have rid them-
selves of the Depravities.” At that moment the Buddha drew
near and asked them, “Monks, what is the subject that engages
your attention now as you sit here all gathered together?”
When the monks told him the subject of their conversation, he
said, “No, monks, those who have rid themselves of the de-
pravities have not the contaminations, lust, hatred, and delu-
sion. What my son did he did because he put the Dhamma, and
the spirit of the Dhamma, before all things else.”
yassa ràgō ca dōsō ca mànō makkhō ca àraggà

sàsapōr’iva pàtitō taü ahaü bràhmaõaü bråmi
1201
yassa: by some one; ràgō ca: lust; dōsō ca: ill-will; mànō:
pride; makkhō ca: (and) ingratitude; àraggà: from the point
of a needle; sàsapō iva: like a seed of mustard; pàtitō:
slipped; taü: him; ahaü: I; bràhmaõaü bråmi: declare a
bràhmaõa
His mind just does not accept such evils as lust, ill-will, pride
and ingratitude. In this, his mind is like the point of a needle
that just does not grasp a mustard seed. An individual endowed
with such a mind I describe as a bràhmaõa.
Commentary
The story of the two brother monks: Mahà Panthaka (Big Road) and
Culla Panthaka (Small Road). Cullapanthaka was associated with his
elder brother who is called Mahà Panthaka. As both were born on the
road they were called Panthaka. Culla Panthaka was distinguished
from all the mahà arahats by the power to form any number of corpo-
real figures by psychic power and also by his ability to practice mystic
meditation in the world of form.
They were the offspring of a daughter of a treasurer entering into a

clandestine marriage with a servant of her father’s household. This ex-
plains the birth of the first child while the expectant mother was on the
way to meet her parents with her paramour. They both returned home
as the child was born on the road. This was repeated in the case of the
second child too. The elder child desired to enter the noble Sangha. He
got the younger brother to follow him. But the younger brother paid no
heed to reciting. Venerable brother though a mahà arahat having to
play the teacher to his younger brother nearly ended badly. Culla Pan-
thaka was asked to memorise a verse of four lines but he was unable to
do so for four months with the result the elder brother felt that he was
of no use to the dispensation. Culla Panthaka was asked to quit.
1202
So crestfallen Culla Panthaka was sobbing in a corner of the temple.
His grief was all the more when his elder brother made preparations to
attend an almsgiving to many monks, with Buddha at the head, by Jã-
vaka the physician, on the following day – less one (meaning himself)
The Buddha came to his rescue. He gave him a piece of linen of spot-
less white and asked him to stroke it facing the sun saying that nothing
is so clean that doesn’t turn impure. The words were Rajōharanam.
In due course, perspiration from the palm of his hand made the cloth
exceedingly dirty. The universality of change (anicca) which is the key
note of the doctrine of Buddhism was grasped. So Culla Panthaka be-
came an arahat.
At the same time, the latent power was manifested. He got the psychic
power to create any number of corporeal figures which was soon put to
a practical test. The almsgiving came to pass. Buddha promptly put His
hand over the bowl, when food was offered. The reason was that Culla
Panthaka, who was left out, should participate. So an attendant was
sent to the temple, that was close by, to fetch him. He was amazed to
see in the temple over a thousand monks all looking alike. So it was
duly reported to Jãvaka who redirected him to say that Culla Panthaka
was expected. On the second visit the wonder grew. For as soon as the
name of Culla Panthaka was mentioned all the monks began saying “I
am Culla Panthaka”. In the meanwhile the alms-giving was held up by
the rapidly developing situation. So the attendant was asked by Jãvaka
as directed by the Buddha to go again and this time to catch hold of the
robe of the first monk nearest to him saying that the Buddha wants
Culla Panthaka. When this was done, the temple appeared deserted ex-
cept for the monk whose robe he was holding. So the younger brother
took his due place in the almsgiving. It is to him that the Blessed One
turned to tender merit by a short sermon called pu¤¤ànumodanà in
Pàli. Afterwards a discussion ensued among the monks about the feat
of the Buddha.
1203
A Bràhmaõa Is He Who Gives
Offence To None
26 (25) The Story of Venerable Piliõdavaccha (Verse 408)
This verse was recited by the Buddha while he was in resi-
dence at Vēluvana, with reference to Venerable Piliõdavaccha.
It seems that this elder monk was in the habit of accosting both
laymen and monks with the epithet commonly applied only to
outcasts. “Come, vile fellow! Go, vile fellow,” he would say to
everyone he met. One day several monks complained about his
conduct to the Buddha, saying, “Venerable Piliõdavaccha ac-
costs the monks with an epithet applicable only to outcasts.”
The Buddha caused him to be summoned before him. “Is the
charge true, Vaccha,” said the Buddha, “that you accost the
monks with an epithet applicable only to outcasts?” “Yes, Ven-
erable,” replied Piliõdavaccha, “the charge is true.”
The Buddha called before his mind the previous abodes of that
elder monk and said, “Monks, be not offended with the Vener-
able Vaccha. Monks, it is not because Venerable Vaccha enter-
tains feelings of hatred within him, that he accosts his brother
monks with an epithet applicable only to outcasts. The fact is,
the Venerable Vaccha has passed through five hundred states
of existence and in every one of these states of existence he
was reborn in the family of a bràhmin. The use of this epithet
has been habitual with him for such a long time that he now ap-
plies it to everyone he meets simply from the force of habit. He
that has rid himself of the evil passions never makes use of
words that are harsh and cruel, never makes use of words that
cut hearers to the quick. It is solely from the force of habit that
my son speaks thus.”
1204
yàya ki¤ci n’àbhisajē akakkasaü vi¤¤àpaõiü saccam
giraü udãrayē taü ahaü bràhmaõaü bråmi
yàya: if through even a word; ki¤ci: anyone; na àbhisajē:

does not provoke; akakkasaü: not harsh; vi¤¤àpaõiü:
well-meaning; saccam giraü: truthful words; udãrayē: if
someone utters; taü: him; ahaü: I; bràhmaõaü bråmi:
describe as a bràhmaõa
His speech is true. His words are well-meaning, constructive

and not harsh. By his words he will not give offence to anyone.
Nor will his words provoke people. Such a person I declare a
true bràhmaõa.
Commentary
Story of Piliõdavaccha: Piliõdavaccha was born a bràhmin at Sràvasti.

Having listened to a sermon of the Buddha he was instantly converted.
He sought ordination.
He had a habit of addressing all and sundry both in the Sangha and in
the Laity by the term vasala signifying a person of low caste. He had
acquired this habit during five hundred lives when he was born a bràh-
min, for bràhmins regarded all others as below them. Piliõdavaccha
could not get rid of this lapse by force of habit. It is said habit is second
nature. In a person who had got rid of all defilements, still the habit ac-
quired during a long period persisted. The Buddha was the sole excep-
tion. So when it became intolerable, monks complained to the Buddha.
The Buddhas explained to the audience what had happened. The Ven-
erable Piliõdavaccha had no trace of hatred or ill-will when using the
word. It was purely a habit. He had no venom. The Buddha proceeded
1205
to say Venerable Mahà arahat was free from all defilements. Such a
person Buddha would call a bràhmin.
One day a seller of tippili or long pepper ran into serious trouble.
Knowing not who Venerable Piliõdavaccha was, he was taking a
wagon load of tippili for sale, having a sample of specimen tippili in a
basket. When he met one morning the Mahà arahat at the gate of
Jētàwanàrama proceeding on a journey, as usual, mahà arahat ad-
dressed the seller as vasala and inquired what the basket contained.
The seller was dumb founded. He retorted by saying excreta of mice.
“Be it so”, said the Mahà arahat and went on his way. There was a
striking similarity between long pepper and excreta of mice and the
seller to his horror discovered that the specimen and then the wagon in
turn consisted no longer of long pepper but excreta of mice.
The deities saw to it that the goods were turned into excreta of mice,
even though it caused distress to the trader. The trader’s stock had sunk
to zero. The poor man’s grief knew no bounds. In desperation he
sought the Thēra to give vent to his anger for he felt convinced that he
was the cause. He met a well meaning person who questioned him. On
hearing the story, he explained to the trader that Venerable Piliõdavac-
cha was a Mahà arahat and the remedy lay in his own hands. He was
asked to meet the Mahà Thēra again in the same way as in the fateful
morning and when addressed, in the usual way, to be careful to reply
simply that they were tippili. Then the Venerable Piliõdavaccha would
say, “Be it so”. Then you would discover the true nature of your goods.
The seller did so and was glad to retrieve his fortune, for instantly the
goods of the trader were in the original state by the same process.
Afterwards, the Buddha addressing the noble Sangha and the laity de-
clared that among his mahà arahats Piliõdavaccha was most pleasing to
the deities.
1206
A Bràhmaõa Is He Who
Steals Not
26 (26) The Story of the Monk who was accused
of Theft (Verse 409)
The story goes that a certain bràhman of false views who lived
at Sàvatthi, for fear his outer cloth might catch the odour of his
body, took it off, laid it aside, and sat down facing his house.
Now a certain monk who was an arahat, on his way to the mon-
astery after breakfast, saw that cloth, and looking about and
seeing no one, and therefore concluding that it had no owner,
adopted it as a refuse-rag, and took it with him. When the bràh-
man saw him, he went up to him and abused him, saying,
“Shaveling, you are taking my cloth.” “Is this your cloth, bràh-
man?” “Yes, monk.” “I saw no one about, and thinking it was a
refuse-rag, took it with me; here it is.” So saying, the Venera-
ble gave the bràhman back his cloth. Then he went to the mon-
astery and related the incident to the monks in detail.
When the monks heard his story, they made fun of him, saying,
“Brother, is the cloth you took long or short, coarse or fine?”
“Brethren,” replied the monk, “never mind whether the cloth is
long or short, coarse or fine; I have no attachment for it. I took
it, supposing it to be a refuse-rag.” When the monks heard his
reply, they reported the matter to Buddha, saying, “Venerable,
this monk says what is not true and utters falsehood.” The
Buddha replied, “No, monks, what this monk says is quite true;
they that have rid themselves of the evil passions do not take
what belongs to other people.”
1207
idha lōkē yō dãghaü và rassaü và aõuü thålaü và sub-
hàsubhaü adinnaü na àdiyati taü ahaü bràhmaõaü
bråmi
idha lōkē: in this world; yō: if some one; dãghaü và: either
long; rassaü và: or short; a¤uü: or minute; thålaü và: or
large; subhàsubhaü: good or bad; adinnaü: something that
was not given; na àdiyati: does not take; taü: him; ahaü: I;
bràhmaõaü bråmi: describe a true bràhmaõa
In this world if there is some person who does not take any-
thing that is not given, whether long or short, minute or large or
good or bad, him I declare a true bràhmaõa.
Commentary
bràhmins: The Enlightened One and His disciples had extensive en-
counters with bràhmins of various types. The story that gives rise to the
present stanza is such an encounter. But, there are more profound phil-
osophic encounters between the Buddha and the bràhmins.
Here is one such: Bràhmanic orthodoxy intolerantly insisted on be-

lieving and accepting their tradition and authority as the only truth
without question. Once a group of learned and well-known bràhmins
went to see the Buddha and had a long discussion with him. One of the
group, a bràhmin youth of sixteen years of age, named Kàpañhika, con-
sidered by them all to be an exceptionally brilliant mind, put a question
to the Buddha: “Venerable Gōtama, there are the ancient holy scrip-
tures of the bràhmins handed down along the line by unbroken oral tra-
dition of texts. With regard to them, bràhmins come to the absolute
conclusion: ‘This alone is Truth, and everything else is false’. Now,
what does the Buddha say about this?” The Buddha inquired: “Among
1208
bràhmins is there any one single bràhmin who claims that he person-
ally knows and sees that ‘This alone is truth, and everything else is
false.’ ?”
The young man was frank, and said, “No.”
“Then, is there any one single teacher, or a teacher of teachers of bràh-

mins back to the seventh generation, or even any one of those original
authors of those scriptures, who claims that he knows and he sees:
‘This alone is truth, and everything else is false’?” “No.”
“Then, it is like a line of blind men, each holding on to the preceding

one; the first one does not see, the middle one also does not see, the last
one also does not see. Thus, it seems to me that the state of the bràh-
mins is like that of a line of blind men.”
Then the Buddha gave advice of extreme importance to the group of

bràhmins: “It is not proper for a wise man who maintains (lit. protects)
truth to come to the conclusion: ‘This alone is truth, and everything
else is false.’”
Asked by the young bràhmin to explain the idea of maintaining or pro-

tecting truth, the Buddha said: “A man has a faith. If he says ‘This is
my faith,’ so far he maintains truth. But by that he cannot proceed to
the absolute conclusion: ‘This alone is truth, and everything else is
false.’ In other words, a man may believe what he likes, and he may
say ‘I believe this’. So far he respects truth. But because of his belief or
faith, he should not say that what he believes is alone the truth, and
everything else is false.”
1209
A Bràhmaõa Is He Who Is Desireless
26 (27) The Story of Sàriputta being misunderstood (Verse 410)
The story goes that once upon a time Venerable Sàriputta, ac-
companied by his retinue of five hundred monks, went to a cer-
tain monastery and entered upon residence for the season of the
rains. When the people saw the Venerable, they promised to
provide him with all of the requisites for residence. But even
after the Venerable had celebrated the terminal festival, not all
of the requisites had as yet arrived. So when he set out to go to
the Buddha he said to the monks, “When the people bring the
requisites for the young monks and novices, pray take them
and send them on; should they not bring them, be good enough
to send me word.” So saying, he went to the Buddha.
The monks immediately began to discuss the matter, saying,
“Judging by what Venerable Sàriputta said to-day, Craving
still persists within him. For when he went back, he said to the
monks with reference to the requisites for residence given to
his own fellow residents, ‘Pray send them on; otherwise be
good enough to send me word.’” Just then the Buddha drew
near. “Monks,” said he, “what is the subject that engages your
attention now as you sit here all gathered together?” “Such and
such,” was the reply. The Buddha said, “No, monks, my son
has no craving. But the following thought was present to his
mind, ‘May there be no loss of merit to the people, and no loss
of holy gain to the young monks and novices.’ This is the rea-
son why he spoke as he did.”

yassa asmiü lōkē paraühi ca àsà na vijjanti niràsayaü
visaüyuttaü taü ahaü bràhmaõaü bråmi
1210
yassa: if someone; asmiü lōkē: in this world; paraühica:
or in the next; àsà: cravings; na vijjanti: does not possess;
niràsayaü: that cravingless; visaü yuttaü: disengaged
from defilements; taü: person; ahaü: I; bràhmaõaü
bråmi: declare a bràhmaõa
He has no yearnings either for this world or for the next. He is
free from yearning and greed. He is disengaged from defile-
ments. Such a person I declare a fine bràhmaõa.
Commentary
àsà: It is this thirst (craving, taõhà) which produces re-existence and

re-becoming (pōnōbhavikà), and which is bound up with passionate
greed (nandãràgasahagatà), and which finds fresh delight now here
and now there (tatratatràbhinandinã), such as (i) thirst for sense-pleas-
ures (kàma-taõhà), (ii) thirst for existence and becoming (bhava-
taõhà) and (iii) thirst for non-existence (self-annihilation, vibhava-
taõhà).
It is this thirst, desire, greed, craving, manifesting itself in various

ways, that gives rise to all forms of suffering and the continuity of be-
ings. But it should not be taken as the first cause, for there is no first
cause possible as, according to Buddhism, everything is relative and
inter-dependent. Even this thirst, taõhà, which is considered as the
cause or origin of dukkha, depends for its arising (samudaya) on some-
thing else, which is sensation (vēdanà), and sensation arises depending
on contact (phassa), and so on and so forth, goes on the circle which is
known as conditioned genesis (pañicca-samuppàda), which we will
discuss later.
So taõhà, thirst, is not the first or the only cause of the arising of
dukkha. But it is the most palpable and immediate cause, the principal
thing and the all-pervading thing. Hence, in certain places of the origi-
nal Pàli texts the definition of samudaya or the origin of dukkha in-
1211
cludes other defilements and impurities (kilēsà, sàsavà dhammà), in
addition to taõhà, thirst, which is always given the first place. Within
the necessarily limited space of our discussion, it will be sufficient if
we remember that this thirst has, as its centre, the false idea of self aris-
ing out of ignorance.
Here the term thirst includes not only desire for, and attachment to,
sense-pleasures, wealth and power, but also desire for, and attachment
to, ideas and ideals, views, opinions, theories, conceptions and beliefs
(dhamma-taõhà). According to the Buddha’s analysis, all the troubles
and strife in the world, from little personal quarrels in families to great
wars between nations and countries, arise out of this selfish thirst.
From this point of view, all economic, political and social problems are
rooted in this selfish thirst. Great statesmen who try to settle interna-
tional disputes and talk of war and peace only in economic and politi-
cal terms touch the superficialities, and never go deep into the real root
of the problem. As the Buddha told Raññhapàla: The world lacks and
hankers, and is enslaved to thirst (taõhàdàsō).
1212
In Whom There Is No Clinging
26 (28) The Story of Venerable Mahà Moggallàna (Verse 411)

was in residence at Jētavana Monastery, with reference to Ven-
erable Mahà Moggallàna.
This story is similar to the preceding, except that on this occas-
ion the Buddha, perceiving that Venerable Mahà Moggallàna
was free from craving, gave this verse.

yassa àlayà na vijjanti a¤¤àya akathaükathã
amatōgadhaü anuppattaü taü ahaü bràhmaõaü bråmi
yassa: if in someone; àlayà: attachments; na vijjanti: are
not seen; a¤¤àya: due to right awareness; akathaükathã: if
he has no doubts; amatōgadhaü: the flood of the Deathless
– Nibbàna; anuppattaü: who has reached; taü: him; ahaü:
I; bràhmaõaü bråmi: describe a bràhmaõa
He has no attachments – no attachments can be discovered in
him. He has no spiritual doubts due to his right awareness. He
has entered the deathless – Nibbàna. I describe him as a true
bràhmaõa.
Commentary
The story of Venerable Mahà Moggallàna: If Sàriputta could be re-
garded as the Chief Disciple on the right of Buddha, Moggallàna was
the Chief Disciple on His left. They were born on the same day and
were associated with each other during many previous lives; so were
they during the last life.
1213
Venerable Mahà Moggallàna was foremost in the noble Sangha for the
performance of psychic feats.
Once, a king of cobras called Nandōpananda, also noted for psychic
feats, was threatening all beings of the Himàlayas that should happen
to pass that way.
The Buddha was besieged with offers from various members of the no-
ble Sangha to subdue the snake king. At last, Venerable Mahà Moggal-
làna’s turn came and the Buddha readily assented. He knew the monk
was equal to the task. The result was a Himàlayan encounter when the
nàga king, having been worsted in the combat, sued for peace. The
Buddha was present throughout and cautioned Moggallàna. The epic
feat was succinctly commemorated in the seventh verse of the Jaya-
mangala Gàtha which is recited at almost every Buddhist occasion.
Whether in shaking the marble palace of Sakka the heavenly ruler, by
his great toe or visiting hell, he was equally at ease. These visits ena-
bled him to collect all sorts of information. He could graphically nar-
rate to dwellers of this Earth the fate of their erstwhile friends or rela-
tives; how, by evil kamma, some get an ignominious re-birth in hell
and others, by good kamma, an auspicious re-birth in one of the six
heavens. These ministrations brought great kudos to the Dispensation,
much to the chagrin of other sects. His life is an example and a grim
warning. Even a chief disciple, capable of such heroic feats, was not
immune from the residue of evil kamma, though sown in the very re-
mote past.
In the last life of Moggallàna, he could not escape the relentless force
of kamma. For, with an arahat’s parinirvàna, good or bad effects of
kamma come to an end. He was trapped twice by robbers but he made
good his escape. But on the third occasion, he saw, with his divine eye,
the futility of escape. He was mercilessly beaten so much so that his
body could be put even in a sack. But death must await his destiny. It is
written that a chief disciple must not only predecease the Buddha but
must also repair to the Buddha before his death (parinibbàna) and per-
form miraculous feats and utter verses in farewell, and the Buddha had
to enumerate his virtues in return. He was no exception.
1214
Above Both Good And Evil
26 (29) Renounce both Good and Evil (Verse 412)

was in residence at Pubbàràma, with reference to Venerable
Rēvata.
Again one day the monks began a discussion, saying, “Oh,

how great was the novice’s gain! Oh, how great was the nov-
ice’s merit! To think that one man should build many habita-
tions for many monks!” Just then the Buddha came near.
“Monks,” said He, “what is the subject that engages your atten-
tion now as you sit here all gathered together?” “Such and
such,” was the reply. Then said the Buddha, “Monks, my son
has neither merit nor demerit: he has renounced both.”
idha yō pu¤¤aü pàpa¤ ca ubhō saïgaü upaccagà asōkaü

virajaü suddhaü taü ahaü bràhmaõaü bråmi
idha: in this world; yō: if someone; pu¤¤aü: merit; pàpaü

ca: and the evil; ubhō: the two; saïgaü: the clingings;
upaccagà: has gone beyond; asōkaü: he who is without
sorrow; virajaü: bereft of blemishes; suddhaü: pure; taü:
him; ahaü: I; bràhmànō bråmi: describe as a bràhmaõa
If any person in this world has travelled beyond both the good
and the bad, and the attachments, and if he is without sorrow,
and is bereft of blemishes, and is pure, him I describe as a true
bràhmaõa.
1215
Commentary
Story of Venerable Rēvata: He was so called because he took nothing
for granted. He saw everything under a question mark. Everywhere he
would see reason for doubt. He was also fond of going into trance
(jhàna) and enjoying the bliss of emancipation (nirōdhasamàpatti)
again and again. This was a gift of transcending the mundane world for
seven days at a stretch, possessed by certain arahants. He had a yearn-
ing for this special privilege. He became an adept.
Before he became an arahant, his mind was greatly perturbed as to what

was permissible to use or not to use. He was ranked among the most
eminent disciples. In a discussion with some of them, he had extolled
habitation in the abodes of solitude and the delights of meditation.
He was born to a wealthy family in this dispensation at Sràvasti. Not

long afterwards the Buddha, addressing the monks and the laity, de-
clared that Kankha Rēvata was the foremost for his quick transition to
trance (jhàna) in the noble Sangha.
To him are the why and wherefore,

His food. Subjects all to question.
He seeks solitude before
Seeking the bliss by meditation.
1216
Learning The Charm
26 (30) The story of Venerable Moonlight (Verse 413)
This verse was spoken by the Buddha in reference to Ven-

erable Chandàbha. A son was born in the household of a
wealthy householder in Ràjagaha.
From the circle of his navel proceeded forth a light like that of
the moon’s disk, and therefore they gave him the name Moon-
light, Candàbha.
The bràhmans thought to themselves, “If we take him with us,

we can make the whole world our prey.” Accordingly they
seated him in a carriage and took him about with them. And to
everyone they met they said, “Whosoever shall stroke the body
of this Bràhman with his hand, such-and-such power and glory
shall he receive.” People would give a hundred pieces of
money, or a thousand pieces of money, and thus receive the
privilege of stroking the body of the Bràhman with their hand.
Travelling thus from place to place, they finally came to Sàvat-
thi and took lodgings between the city and the monastery.
Now at Sàvatthi five billion of noble disciples gave alms be-

fore breakfast; and after breakfast, bearing in their hands per-
fumes, garlands, garments, and medicaments, went to hear the
Dhamma. When the Bràhmans saw them, they asked them,
“Where are you going?” “To the Buddha to hear the
Dhamma.” “Come! What will you gain by going there? There
is no supernatural power like the supernatural power possessed
by our Bràhman Moonlight: they that but stroke his body, re-
ceive such and such power and glory; come have a look at
1217
him.” “What does the supernatural power of your Bràhman
amount to? It is our Teacher alone who possesses great super-
natural power.” And straightaway they fell to arguing, but each
of the two parties was unsuccessful in its efforts to convince
the other. Finally, the Bràhmans said, “Let us go to the monas-
tery and find out whether it is our Moonlight or your Teacher
that possesses the greater supernatural power.” And taking him
with them, they set out for the monastery.
The Buddha, even as Moonlight approached Him, caused the

special radiance to disappear. The result was that when Moon-
light stood in the presence of the Buddha, he resembled noth-
ing so much as a crow in a basket of charcoal. The bràhmans
took him to one side, and immediately the brightness reap-
peared, bright as ever. Again they brought him into the pres-
ence of the Buddha, and straightaway the brightness disap-
peared, just as it had the first time. When Moonlight went for
the third time into the presence of the Buddha and observed
that the brightness disappeared, he thought to himself, “With-
out a doubt this man knows a charm by which he can make this
brightness disappear.” So he asked the Buddha, “Is it not a fact
that you know a charm by which you can make this brightness
of mine disappear?” “Yes, I know such a charm.” ‘Well then,
impart it to me.” “It cannot be imparted to one who has not re-
tired from the world.”
Thereupon Moonlight said to his fellow bràhmans, “As soon as

I learn this charm, I shall be the foremost man in all the Land
of the Rose-apple. You remain right here and I will retire from
the world and in but a few days learn this charm.” So he asked
the Buddha to admit him to the Sangha, retired from the world,
and subsequently was admitted to full membership in the
1218
Sangha. The Buddha taught him a formula of meditation which
consists of the thirty-two constituent parts of the body. “What
is this?” asked Candàbha. “This is something which you must
repeat as a preliminary to acquiring this charm,” replied the
Buddha.
From time to time the bràhmans came to him and asked, “Have
you learned the charm yet?” “Not yet, but I am learning it.” In
but a few days he attained arahatship. When the bràhmans
came and asked him again, he made answer, “Depart ye! Now
have I reached the state of one who will never return.” The
monks reported the matter to the Buddha, saying, “Venerable,
this bràhman says what is not true, utters falsehood.” Said the
Buddha, “Monks, worldly joy has been extinguished for my
son; he speaks the truth.”
candaü iva vimalaü suddhaü vippasannaü anàvilaü

nandãbhavaparikkhãnaü tam ahaü bràhmaõaü bråmi
candaü iva: like the moon; vimalaü: free of blemishes;

suddhaü: pure; vippassannaü: exceptionally tranquil;
anàvilaü: unagitated; nandãbhavaparikkhãnaü: who has
given up the craving that takes delight in the cycle of exist-
ence; taü: him; ahaü: I; bràhmaõaü bråmi: describe as
the bràhmaõa
He is like moon at the full – spotless and free of blemishes. He

is pure, calm, severe and exceptionally tranquil. He is unagit-
ated. He has got rid of the craving that takes delight in the cy-
cle of existence. That person I declare a true bràhmaõa.
1219
The Tranquil Person
26 (31) Seven Years in the Womb (Verse 414)
For once upon a time Suppàvàsà, a daughter of the Kōliya clan,

carried a child in her womb for seven years. And for seven
days, since the child lay awry, she was stricken with distress-
ing, acute, and bitter pains, and said to herself, “Supremely en-
lightened, truly, is the Buddha who preaches a religion for the
putting away of suffering such as this. Walking in righteous-
ness, truly, is the order of disciples of that Buddha, which
walks in righteousness for the putting away of suffering such
as this. Blessed, truly, is Nibbàna, where suffering such as this
exists no more.” With these three reflections did she endure
that pain. And she sent her husband to the Buddha to greet him
in her name. When her husband greeted the Buddha and con-
veyed her message, the Buddha said, “May Suppàvàsà, the
young woman of the Kōliya clan, be healthy; in health and
happiness may she bring forth a healthy son.”
The moment the Buddha spoke these words, Suppàvàsà
brought forth a healthy son in health and happiness. Forthwith
she invited the monks of the Sangha presided over by the
Buddha to be her guests, and for seven days gave bountiful of-
ferings. From the day of his birth her son took a water-pot pro-
vided with a strainer and strained water for the congregation of
monks. After a time he retired from the world, became a monk,
and attained arahatship. One day the monks began a discussion
in the hall of truth: “Only think, brethren! So illustrious a monk
as this, possessing the faculties requisite for the attainment of
arahatship, endured suffering all that time in the womb of his
mother! How great indeed was the suffering this monk passed
through!” The Buddha drew near and asked, “Monks, what is
1220
the subject that engages your conversation now, as you sit here
all gathered together?” When they told him, he said, “Monks, it
is even so. My son has obtained release from all this suffering,
and now, having realized Nibbàna, abides in the bliss thereof.”
yō imaü palipathaü duggaü saüsàraü mōham accagà
tiõõō pàragatō jhàyã anējō akathaükathã anupàdàya nib-
butō taü ahaü bràhmaõaü bråmi
yō: if someone; imaü: this; palipathaü: the path of quag-
mire; duggaü: the difficult crossing; saüsàraü: the cycle
of existence; mōham: ignorance; accagà: has crossed over;
tinnō: has reached the other shore; pàragatō: gone fully
over to the other side; jhàyã: meditates; anējō: is bereft of
craving; akathaükathã: has resolved doubts; anupàdàya:
not given to grasping; nibbutō: is cooled; calmed; taü:
him; ahaü: I; bràhmaõaü bråmi: declare a bràhmaõa
He has crossed over the quagmire of passion. He has gone be-
yond the difficult terrain of blemishes that is hard to traverse,
and has crossed the cycle of existence. He has fully and totally
reached the other shore. He is a meditator and is bereft of crav-
ing. His spiritual doubts are all resolved. He is no longer given
to grasping. He is cooled. Such a person I describe as a true
bràhmaõa.
Commentary
The story of arahat Sãvali: This mahà arahat gave most in the past. He
practiced the art of giving or dàna pàrami to the utmost limit. He be-
came in due course the prince of receivers. Something notable in his
career happened when he was born long ago in the dispensation of Vi-
passi Buddha. It was at this time the king and his people were vying
with each other in the art of giving. There was a festival of giving alms
1221
to the Buddha and the Sangha. It was a matter of healthy and pleasant
rivalry. When the turn of the people came, they ran short of milk and
honey. This food would pave the way for success in the alms giving.
They kept a man to watch at the city gates with sufficient money. He
came across a young man carrying what they needed. Buyer was anx-
ious to buy. But the seller was not so enthusiastic. The result was bar-
gaining with a vengeance. In the East bargaining is compared to barge-
poling on the river. Bidding rose from a gold coin. The seller, on learn-
ing of the almsgiving, wanted to partake of the merit. On hearing that
there was no impediment he further inquired whether there was any
one among them who could offer one thousand gold coins. On hearing
there wasn’t any, he said that the pot of curd and honey were even
worth two thousand coins and that if permitted he was willing to give it
free. The offer was accepted. We are told that by the power of the
Buddha, the curd and honey were found sufficient. On this occasion it
was his aspiration that one day he would be the head of the recipients.
Thereafter, he took his conception in the womb of Suppàvàsa, a daugh-
ter of the king of Kōliya. Many were the windfalls that came to the lot
of the family. The land became productive and the fields returned a
record harvest. Whatever was given the receiver was amply satisfied.
But both mother and son were not immune from demeritorious actions
(akusala kamma) of the past. Had it been a lesser child the result would
have been tragic. Faith (saddhà) worked marvels. In the Buddha, peo-
ple had a sure guide and Kalyàna Mitta. Suppàvàsa naturally thought
that she was at death’s door. For, at the end of the seventh year, she
suffered terrible agony. She then implored her husband to invite The
Buddha and the noble Sangha for an alms-giving. Upon being invited,
the Blessed One saw that both mother and son would be saved. He ac-
cordingly gave His blessing and at that moment the child was born.
Great was the rejoicing. The husband who left his gloomy home re-
turned amidst scenes of mirth and joy. Hence the name of Sãvali was
given to the son. Seven days almsgiving to the Buddha and the noble
Sangha followed. Sãvali was thus a precocious lad. After seven days –
he was nearly seven years old – at the parting of the first lock of hair,
he entered the first stream of saintship and at the parting of the last
lock, he had become a full-fledged arahat. It was well known in the no-
ble Sangha that Venerable Sãvali was foremost among recipients.
1222
Freed From Temptation
26 (32) A Courtesan tempts a Monk
(Sundara Samudda) (Verse 415)
This verse was recited by the Buddha while He was in resi-

dence at Jētavana Monastery, with reference to Venerable
Ocean-of-Beauty, Sundarasamudda. At Sàvatthi, we are told,
in a great household possessing forty billion of treasure, was
reborn a certain youth of station named Ocean-of-Beauty, Sun-
darasamudda Kumàra. One day after breakfast, seeing a great
company of people with perfumes and garlands in their hands,
going to Jētavana to hear the Dhamma, he asked, “Where are
you going?” “To listen to the Buddha preach the Dhamma,”
they replied. “I will go too,” said he, and accompanying them,
sat down in the outer circle of the congregation. The Buddha’s
discourse made him eager to retire from the world. Therefore,
as the congregation departed he asked the Buddha to admit him
to the Sangha. The Buddha said, “The Buddhas admit no one to
the Sangha who has not first obtained permission of his mother
and father.” Having obtained their permission, he retired from
the world and was admitted to the Sangha by the Buddha. Sub-
sequently, he made his full profession as a member of the
Sangha. Then he thought to himself. “What is the use of my
living here?” So departing from Jētavana, he went to Ràjagaha
and spent his time going his alms-rounds.
Now one day there was a festival at Sàvatthi, and on that day
Ocean-of-Beauty’s mother and father saw their son’s friends
diverting themselves amid great splendor and magnificence.
Thereupon they began to weep and lament, saying, “This is
past our son’s getting now,” At that moment a certain court-
esan came to the house, and seeing his mother as she sat weep-
1223
ing, asked her, “Mother, why do you weep?” I keep thinking of
my son; that is why I weep.” “But, mother, where is he?”
“Among the monks, retired from the world.” “Would it not be
proper to make him return to the world?” “Yes, indeed; but he
doesn’t wish to do that. He has left Sàvatthi and gone to Ràjag-
aha.” “Suppose I were to succeed in making him return to the
world; what would you do for me?” “We would make you the
mistress of all the wealth of this household.” “Very well, give
me my expenses.”
Taking the amount of her expenses, she surrounded herself

with a large retinue and went to Ràjagaha. Taking note of the
street in which the Venerable was accustomed to make his
alms-round, she obtained a house in this street and took up her
abode therein. And early in the morning she prepared choice
food, and when the Venerable entered the street for alms, she
gave him alms. After a few days had passed, she said to him,
“Venerable, sit down here and eat your meal.” So saying, she
offered to take his bowl, and the Venerable yielded his bowl
willingly. Then she served him with choice food, and having so
done, said to him, “Venerable, right here is the most delightful
spot to which you could come on your round for alms.” For a
few days she enticed him to sit on the veranda, and there pro-
vided him with choice food. That woman employed the de-
vices of a woman, all the graces of a woman.
The monk thought, “Alas, I have committed a grievous sin! I

did not consider what I was doing.” And he was deeply moved.
At that moment the Buddha, although seated within the Jēta-
vana, forty-five leagues distant, saw the whole affair and
smiled. Venerable ânanda asked him. “Venerable, what is the
cause, what is the occasion of your smiling?” “ânanda, in the
1224
city of Ràjagaha, on the topmost floor of a seven-storied pal-
ace, there is a battle going on between the monk Ocean-of-
Beauty and a harlot.” “Who is going to win, Venerable, and
who is going to lose?” The Buddha replied, “ânanda, Ocean-
of-Beauty is going to win, and the harlot is going to lose.” Hav-
ing thus proclaimed that the monk would win the victory the
Buddha, remaining seated where he was, sent forth a luminous
image of himself and said, “Monk, renounce both lusts and free
yourself from desire.” At the end of the lesson the monk at-
tained arahatship, rose into the air by magical power, passing
through the circular peak of the house; and returning once
more to Sàvatthi, praised the body of the Buddha and saluted
the Buddha. The monks discussed the incident in the Hall of
Truth, saying, “Brethren, all because of tastes perceptible by
the tongue the Venerable Ocean-of-Beauty was well nigh lost,
but the Buddha became his salvation.” The Buddha, bearing
their words, said, “Monks, this is not the first time I have be-
come the salvation of this monk, bound by the bonds of the
craving of taste; the same thing happened in a previous state of
existence also.”
idha yō kàmē pahatvàna anàgàrō paribbajē kàmabhava

parikkhãõaü taü ahaü bràhmaõaü bråmi
idha: in this world: yō: if some person; kàmē: sensual

indulgences; pahatvàna: has given up; anàgàrō: (takes to)
homeless; paribbajē: the ascetic life; (the life of the wan-
dering ascetic); kàmabhava parikkhãõaü: has got rid of the
desire to continue the cycle of existence; taü: him; ahaü:
I; bråmi bràhmanō: declare a bràhmaõa
1225
The Miracle Rings
26 (34) Ajàtasattu attacks J o tika’s Palace (Verse 416)
This verse was recited by the Buddha while He was in resi-

dence at Vēluvana, with reference to the Venerable Jōtika.
For after Ajàtasattu Kumàra had conspired with Dēvàdatta and

killed his father, Bimbisàra, and become established in the
kingdom, he said to himself, “I will now take Jōtika, the great
palace of the treasurer,” and arming himself for battle, he sal-
lied forth. But seeing his own reflection and that of his retinue
in the jeweled walls, he concluded, “The householder has
armed himself for battle and has come forth with his host.”
Therefore he did not dare approach the palace.
Now it happened that on that day the treasurer had taken upon
himself the obligations of Fast-day, and early in the morning,
immediately after breakfast, had gone to the monastery and sat
listening as the Buddha preached the Dhamma. When, there-
fore, the Yakkha Yamakōli, who stood guard over the first
gate, saw Ajatàsattu Kumàra, he called out, “Where are you
going?” And straightaway, putting Ajàtasattu Kumàra and his
retinue to rout, he pursued them in all directions. The king
sought refuge in the very same monastery as that to which the
treasurer had gone. When the treasurer saw the king, he rose
from his seat and said, “Your majesty, what is the matter?”
Said the king, “Householder, how comes it that after giving or-
ders to your men to fight with me, you are sitting here pretend-
ing to be listening to the Dhamma?”
The treasurer said, “But, your majesty, did you set out with the
idea of taking my house?” “Yes, for that very purpose did I set
1226
out.” “Your majesty, a thousand kings could not take my house
from me against my will.” Upon this Ajàtasattu became angry
and said, “But, do you intend to become king?” “No,” replied
the treasurer, “I do not intend to become king. But neither
kings nor robbers could take from me against my will the tini-
est thread.” “Then may I take the house with your consent?”
“Well, your majesty, I have here on my ten fingers twenty
rings. I will not give them to you. Take them if you can.”
The king crouched on the ground and leaped into the air, rising
to a height of eighteen cubits; then, standing, he leaped into the
air again, rising to a height of eighty cubits. But in spite of the
great strength he possessed, twist this way and that as he might,
he was unable to pull a single ring from the treasurer’s fingers.
Then said the treasurer to the king, “Spread out your mantle,
your majesty.” As soon as the king had spread out his mantle,
the treasurer straightened his fingers, and immediately all
twenty rings slipped off.
Then the treasurer said to him, “Thus, your majesty, it is im-

possible for you to take my belongings against my will.” But
agitated by the king’s action, he said to him, “Your majesty,
permit me to retire from the world and become a monk.” The
king thought to himself, “If this treasurer retires from the world
and becomes a monk, it will be an easy matter for me to get
possession of his palace.” So he said in a word, “Become a
monk.” Thereupon the treasurer Jōtika retired from the world,
became a monk under the Buddha, and in no long time attained
arahatship. Thereafter he was known as Venerable Jōtika. The
moment he attained arahatship, all of his wealth and earthly
glory vanished, and the divinities took back once more to Utta-
rakuru his wife Satulakàyã.
1227
One day the monks said to Jōtika, “Brother Jōtika, have you
any longing for your palace or your wife?” “No, brethren,” re-
plied Jōtika. Thereupon the monks said to the Buddha, “Vener-
able, this monk utters what is not true, and is guilty of false-
hood.” Said the Buddha, “Monks, it is quite true that my son
has no longing for any of these things.” And expounding the
Dhamma, He pronounced this Stanza.

idha yō taõhaü pahatvàna anàgàrō paribbajē taõhàbhava
parikkhãõaü taü ahaü bràhmanaü bråmi
idha: in this world; yō: if someone; taõhaü: craving;

pahatvàna: has given up; anàgàrō: (taken to) homeless;
paribbajē: life of a wondering ascetic; taõhàbhava
parikkhãõaü: has got rid of the craving to continue the
cycle of existence; taü: him; ahaü: I; bråmi bràhmaõaü:
declare a bràhmaõa
In this world, he has taken to the life of a wandering ascetic. He

has got rid of the craving to continue the cycle of existence. I
describe that person as a true bràhmaõa.
1228
Beyond All Bonds
26 (35) The Story of the Monk who was once a Mime (Verse 417)
It is said that a certain mime, giving performances from place

to place, heard the Buddha preach the Dhamma, whereupon he
retired from the world, became a monk, and attained arahat-
ship. One day, as he was entering the village for alms, in com-
pany with the congregation of monks presided over by the
Buddha, the monks saw a certain mime going through his per-
formance. Thereupon they asked the monk who was once a
mime, “Brother, yonder mime is going through the same kind
of performance you used to go through; have you no longing
for this sort of life?” “No, brethren,” replied the monk. The
monks said to the Buddha, “Venerable, this monk utters what
is not true, is guilty of falsehood.” When the Buddha heard
them say this, He replied, “Monks, my son has passed beyond
all bonds.”
mànusakaü yōgaü hitvà dibbaü yōgaü upaccagà sabbha

yōga visaü yuttaü taü ahaü bràhmaõaü bråmi
mànusakaü yōgaü: human bonds; hitvà: having given up;

dibbaü yōgaü: divine; heavenly-bonds; upaccagà: has
crossed over; sabba yōga visaü yuttaü: disengaged from
all bonds; taü: him; ahaü: I; bràhmaõaü bråmi: declare a
bràhmaõa
He has given up the bonds that bind him to humanity. He has

gone beyond the bonds of attachment to life in heaven as well.
1229
This way, he is disengaged from all bonds. I declare such a per-
son to be a bràhmaõa.
Commentary
The present verse arises out of the story of a mime. This person
achieved the highest fruits of spiritual pursuit, through unfailing effort.
This spiritual effort is referred to on padhàna: effort. The four right ef-
forts (saüma-ppadhàna), forming the sixth stage of the eight-fold path
(saümà-vàyàma) are: (1) the effort to Avoid (saüvara-padhàna), (2)
to overcome (pahàna), (3) to develop (bhàvanà), (4) to maintain (an-
urakkhaõa): (i) the effort to avoid unwholesome (akusala) states, such
as evil thoughts etc., (ii) to overcome unwholesome states, (iii) to de-
velop wholesome (kusala) states, such as the seven elements of en-
lightenment (bojjhaõga), (iv) to maintain the wholesome states.
The monk rouses his will to avoid the arising of evil, unwholesome
things not yet arisen… to overcome them… to develop wholesome
things not yet arisen… to maintain them, and not to let them disappear,
but to bring them to growth, to maturity and to the full perfection of de-
velopment. And he makes effort, stirs up his energy, exerts his mind
and strives.
(1) What now, O’ monks, is the effort is avoid? Perceiving a form, or a

sound, or an odour, or a taste, or a bodily or mental impression, the
monk neither adheres to the whole, nor to its parts. And he strives to
ward off that through which evil and unwholesome things might arise,
such as greed and sorrow, if he remained with unguarded senses; and
he watches over his senses, restrains his senses. This is called the effort
to avoid.
(2) What now is the effort to overcome? The monk does not retain any
thought of sensual lust, or any other evil, unwholesome stages that may
have arisen; he abandons them, dispels them, destroys them, causes
them to disappear. This is called the effort to overcome.
1230
(3) What now is the effort to develop? The monk develops the factors
to enlightenment, bent on solitude, on detachment, on extinction, and
ending in deliverance, namely, mindfulness (sati) investigation of the
Dhamma (Dhammavicaya), concentration (samàdhi) effort (viriya),
joy (pãti), repose (passaddhi), equanimity (upekkhà). This is called the
effort to develop.
(4) What now is the effort to maintain? The monk keeps firmly in his
mind a favourable object of concentration, such as the mental image of
a skeleton, a corpse infested by worms, a corpse blue-black in colour, a
festering corpse, a riddled corpse, a corpse swollen up. This is called
the effort to maintain.”
1231
Person Whose Mind Is Cool
26 (36) The Story of the Monk who was once a Mime (Verse 418)

was in residence at Vēluvana with reference to a certain monk
who was once a mime.
The story is the same as the foregoing, except that on this occa-
sion the Buddha said, “Monks, my son has put aside both
pleasure and pain.”
ratiü ca aratiü ca hitvà sãtibhåtaü niråpadhiü

sabbalōkàbhibhuü vãraü taü ahaü bràhmaõaü bråmi
ratiü ca: both lust; aratiü ca: and lustlessness; hitvà:

given up; sãtibhåtaü: he has become tranquil, calm and
cool; niråpadhiü: totally free of defilements; sabbalōkàb-
hibhuü: who has conquered the whole world; vãraü: full of
effort; taü: him; ahaü: I; bràhmaõaü bråmi: declare a
bràhmaõa
He has given up lust. He has also given up his disgust for the
practice of meditation. This way, he is both lustful and lustless.
He has achieved total tranquility.
He is devoid of the blemishes that soil the hand. He has con-

quered the whole world and is full of effort. I call that person a
bràhmaõa.
1232
Commentary
niråpadhi: free of upadhi. Upadhi means: substratum of existence. In
the commentaries there are enumerated four kinds: The five groups
(khandha), sensuous desire (kàma), mental defilements (kilēsa),
kamma. In the Sutta, it occurs frequently and with reference to Nib-
bàna, in the phrase “the abandoning of all substrata” (sabb’åpadhi-
pañinissaggō). The detachment from upadhi subtraction of existence
brings about vivēkavà which means detachment, seclusion, is accord-
ing to Niddēsa, of three kinds: (1) bodily detachment (kàya-vivēka), i.e.
abiding in solitude free from alluring sensuous objects; (2) mental de-
tachment (citta-vivēka), such as the inner detachment from sensuous
things; (3) detachment from the substrata of existence (upadhi-vivēka).
vãraü: hero. Here, this word is used in the spiritual sense to denote a
person who possesses spiritual virility. This virility is referred to as vir-
iya: energy, literally virility, manliness or heroism (from vãra man,
hero; is one of the five spiritual faculties and powers (bala), one of the
seven factors of enlightenment (bojjhaõgō) and identical with right ef-
fort of the eight-fold path (magga). Viriya is also one of the bala. Bala
is power. Among various groups of powers the following five are most
frequently met with, in the texts (1) faith (saddhà), (2) energy (viriya),
(3) mindfulness (sati), (4) concentration (samàdhi), (5) wisdom
(pa¤¤à).
Their particular aspect, distinguishing them from the corresponding

five spiritual faculties (indriya) is that they are unshakable by their op-
posites: (1) the power of faith is unshakable by faithlessness (unbelief),
(2) energy, by laziness, (3) mindfulness, by forgetfulness, (4) concen-
tration, by distractedness, (5) wisdom, by ignorance. They represent,
therefore, the aspect of firmness of the spiritual faculties.
The Power (1) becomes manifest in the four qualities of the stream-
winner (sōtàpannassa angàni), (2) in the four right efforts (padhàna),
(3) in the four foundations of mindfulness (satipaññàna), (4) in the four
absorptions (jhàna), and (5) in the full comprehension of the four noble
truths (sacca).
1233
Diviner Of Rebirth Destroy Unknown
26 (37) The Story of the Skull-Tapper (Verses 419 & 420)
It seems that there lived at Ràjagaha a bràhman named

Vangãsa, who could tell in which of the states of existence men
were reborn at death. He would rap on their skulls and say,
“This is the skull of a man who has been reborn in hell; this
man has been reborn as an animal; this man has been reborn as
a ghost; this is the skull of a man who has been reborn in the
world of men.”
The bràhmans thought to themselves, “We can use this man to

prey upon the world.” So clothing him in two red robes, they
took him about the country with them, saying to everyone they
met, “This bràhman Vangãsa can tell by rapping on the skulls
of dead men in which of the states of existence they have been
reborn; ask him to tell you in which of the states of existence
your own kinsmen have been reborn.” People would give him
ten pieces of money or twenty or a hundred according to their
several means, and would ask him in which of the states of ex-
istence their kinsmen had been reborn.
After travelling from place to place, they finally reached Sàvat-

thi and took up their abode near the Jētavana. After breakfast
they saw throngs of people going with perfumes, garlands, and
the like in their hands to hear the Dhamma. “Where are you go-
ing?” they asked. “To the monastery to hear the Dhamma,” was
the reply. ‘What will you gain by going there?” asked the bràh-
mans; “there is nobody like our fellow bràhman Vangãsa. He can
tell by rapping on the skulls of dead men in which of the states of
existence they have been reborn. Just ask him in which of the
states of existence your own kinsmen have been reborn.” “What
1234
does Vangãsa know!” replied the disciples, “there is no one like
our Teacher, who is the Buddha.” But the bràhmans retorted,
“There is no one like Vangãsa,” and the dispute waxed hot. Fi-
nally the disciples said, “Come now, let us go find out which of
the two knows the more, your Vangãsa or our Teacher.” So tak-
ing the bràhmans with them, they went to the Monastery.
The Buddha, knowing that they were on their way, procured

and placed in a row five skulls, one each of men who had been
reborn in the four states of existence: hell, the animal world,
the world of men, and the world of the deities; and one skull
belonging to a man who had attained arahatship. When they ar-
rived, He asked Vangãsa, “Are you the man of whom it is said
that by rapping on the skulls of dead men you can tell in which
of the states of existence they have been reborn?” “Yes,” said
Vangãsa. “Then whose is this skull?” Vangãsa rapped on the
skull and said, “This is the skull of a man who has been reborn
in Hell.” “Good! good!” exclaimed the Buddha, applauding
him. Then the Buddha asked him about the next three skulls,
and Vangãsa answered without making a mistake. The Buddha
applauded him for each answer he gave and finally showed
him the fifth skull. “Whose skull is this?” he asked. Vangãsa
rapped on the fifth skull as he had on the others, but confessed
that he did not know in which of the states of existence the man
had been reborn.
Then said the Buddha, “Vangãsa, don’t you know?” “No,” re-
plied Vangãsa, “I don’t know.” “I know,” the Buddha said.
Thereupon, Vangãsa asked him, “Teach me this charm.” “I
cannot teach it to one who is not a monk.” Thought the bràh-
man to himself, “If I only knew this charm, I should be the
foremost man in all Jambudãpa.” Accordingly, he dismissed his
1235
fellow bràhmans, saying, “Remain right here for a few days; I
intend to become a monk.” And he became a monk in the name
of the Buddha, was admitted a full member of the Sangha, and
was thereafter known as Venerable Vangãsa.
They gave him as his meditation topic the thirty-two con-

stituent parts of the body and said to him, “Repeat the pre-
liminary words of the formula.” He followed their instructions
and repeated the preliminary words of the formula. From time
to time, the bràhmans would ask him, “Have you learned the
formula?” and the Venerable would answer, “Just wait a little!
I am learning it.” In but a few days he attained arahatship.
When the bràhmans asked him again, he replied, “Brethren, I
am now unable to learn it.” When the monks heard his reply,
they said to the Buddha, “Venerable, this monk utters what is
not true and is guilty of falsehood.” The Buddha replied,
“Monks, say not so. Monks, my son now knows all about the
passing away and rebirth of beings.”

yō sattànaü cutiü ca upapattiü ca sabbasō vēdi asattaü
sugataü buddhaü taü ahaü bràhmaõaü bråmi
yō: if someone; sattànaü: of beings; cutiü: the decay; upa-

pattiü ca: the birth too; sabbasō: in every way; vēdi:
knows; asattaü: non-attached to any form of birth or
death; sugataü: of disciplined ways; buddhaü: possessing
knowledge; taü: him; ahaü: I; bràhmaõaü bråmi: declare
a true bràhmaõa
He knows the death and birth of beings in every way. He is not

attached either to birth or death. He has arrived at the proper
1236
destination. He possesses the knowledge of the essences. This
person I describe as a bràhmaõa.

yassa gatiü devà gandhabba mànusà na jànanti
khãõàsavaü arahantaü taü ahaü bràhmaõaü bråmi
yassa: of some; gatiü: the state of rebirth; the path; devà: nei-
ther gods; gandhabba mànusà: nor spirits nor humans; na
jànanti: do not know; khãõàsavaü: totally blemishless; ara-
hantaü: have attained the higher spiritual state; taü: him;
ahaü: I; bràhmaõaü bråmi: declare a bràhmaõa
Their path, neither gods, nor spirits, nor humans can fathom.
Their taints are totally eradicated. They have attained the
higher spiritual state. This person I declare a bràhmaõa.
Commentary
This story is concerned with Cutåpapàta-¤àna which is the knowledge
of the vanishing and reappearing of beings. This knowledge is identical
with the divine eye – abhi¤¤à. The expression abhi¤¤à is applied to the
six higher powers, or supernormal knowledge, which consist of five
mundane (lōkiya) powers attainable through the utmost perfection in
mental concentration (samàdhi), and one supermundane (lōkuttara)
power attainable through penetrating insight (vipassanà), like the ex-
tinction of all cankers (àsavakkhaya), in other words, realization of
arahatship. They are: (1) magical powers (iddhi-vidhà), (2) divine ear
(dibba-sōta), (3) penetration of the mind of others (cētō-pariya-¤àõa),
(4) divine eye (dibba-cakkhu), (5) remembrance of former existences
(pubbē-nivàsànussati), and (6) extinction of cankers (àsavakkhaya).
Now, O’ monks, the monk enjoys the various magical powers (iddhi-
vidha), such as being one he becomes manifold, and having become
manifold he again becomes one. Without being obstructed he passes
through walls and mountains, just as if through the air. In the earth he
1237
dives and rises up again, just as if in the water. He walks on water
without sinking, just as if on the earth. Cross-legged he floats through
the air, just as a winged bird. With his hand he touches the sun and
moon, these so mighty ones, so powerful ones. Even up to the brahma
world has he mastery over his body.
With the divine ear (dibba-sōta) he hears sounds both heavenly and hu-
man, far and near.
He knows the minds of other beings (parassa cētō-pariya-¤àõa), of
other persons, by penetrating them with his own mind. He knows the
greedy mind as greedy and the not-greedy one as not greedy; knows
the hating mind as hating and the not-hating one as not hating; knows
the deluded mind as deluded and the not-deluded one as not deluded;
knows the shrunken mind and the distracted one, the developed mind
and the undeveloped one… the surpassable mind and the unsurpassa-
ble one… the concentrated mind and the unconcentrated one… the
freed mind and the unfreed one.”
With the divine eye (dibba-cakku-yathà-kaümåpaga-¤àõa or cutåpa-
pàta-¤àõa), the pure one, sees beings vanishing and reappearing, low
and noble ones, beautiful and ugly ones, sees how beings are re-
appearing according to their deeds (Sanskrit kama): ‘There beings fol-
lowed evil ways in bodily actions, words and thoughts, insulted the
sages, held evil views, and according to their evil views they acted. At
the dissolution of their body, after death, they have appeared in lower
worlds, in painful states of existence, in the world of suffering, in hell.
Those other beings, however, are endowed with good actions… have
appeared in a happy state of existence, in a heavenly world...”
He remembers manifold former existences (pubbē-nivàsànussati), such
as one birth, or a hundred thousand births; remembers many formations
and dissolutions of worlds. ‘There I was, such name I had… and van-
ishing from there I entered somewhere else into existence… and van-
ishing from there I again reappeared here.’ Thus he remembers, always
together with the marks and peculiarities, many a former existence.”
Through the extinction of all cankers (àsavakkhaya) even in this very
life he enters into the possession of deliverance of mind, deliverance
through wisdom, after having himself understood and realized it.”
1238
He Yearns For Nothing
26 (38) The Story of a Husband and Wife (Verse 421)
For one day, while she was living in the world, her husband
Visàkhà, a lay disciple, heard the Buddha preach the Dhamma
and attained the fruit of the third path. Thereupon he thought to
himself, “I must now turn over all of my property to Dham-
madinnà.” Now it had previously been his custom on returning
home, in case he saw Dhammadinnà looking out of the win-
dow, to smile pleasantly at her. But on this particular day, al-
though she was standing at the window, he passed by without
so much as looking at her. “What can this mean?” thought she.
“Never mind, when it is mealtime, I shall find out.” So when
meal-time came, she offered him the usual portion of boiled
rice. Now on previous days it had been his custom to say,
“Come, let us eat together.” But on this particular day he ate in
silence, uttering not a word. “He must be angry about some-
thing,” thought Dhammadinnà. After the meal Visàkhà settled
himself in a comfortable place, and summoning Dhammadinnà
to his side, said to her, “Dhammadinnà, all the wealth that is in
this house is yours. Take it!” Thought Dhammadinnà, “Persons
who are angry do not offer their property and say, ‘Take it!’
What can this mean?” After a time, however, she said to her
husband, “But, husband, what about you?” “From this day
forth, I shall engage no more in worldly affairs.” ‘Who will ac-
cept the saliva you have rejected? In that case permit me also to
become a nun.” “Very well, dear wife,” replied Visàkhà, giv-
ing her the desired permission. And with rich offerings he es-
corted her to the nuns’ convent and had her admitted to the
Sangha. After she had made her full profession she was known
as the nun Dhammadinnà. Dhammadinnà yearned for the life
1239
of solitude and so accompanied the nuns to the country. Resid-
ing there, in no long time she attained arahatship together with
the supernatural faculties. Thereupon she thought to herself,
“Now, by reason of me, my kinsfolk will perform works of
merit.” Accordingly she returned once more to Ràjagaha.
When the lay disciple Visàkhà heard that she had returned, he
thought to himself, ‘What can be her reason for returning?”
And going to the nuns’ convent and seeing the nun, his former
wife, he saluted her and seated himself respectfully on one
side. Thought he, “It would be highly improper for me to say to
her, ‘noble sister, pray are you discontented?’ I will therefore
ask her this question.” So he asked her a question about the
path of conversion, and she immediately answered it correctly.
Continuing this line of questioning, the lay disciple asked
about the remaining paths also. He did not stop, however, at
this point, but continuing his questions, asked her about arahat-
ship. ‘Wonderful, brother Visàkhà!” exclaimed Dhammadinnà.
“But if you desire to know about arahatship, you should ap-
proach the Buddha and ask him this question.” Visàkhà saluted
the nun his former wife, and rising from his seat and going to
the Buddha, told the Buddha about their talk and conversation.
Said the Buddha, “What my daughter Dhammadinnà said was
well said. In answering this question I also should answer it as
follows.” Then he gave the stanza.

Yassa purē ca pacchà ca majjhē ca ki¤canaü natthi
aki¤canaü anàdànaü taü ahaü bràhmaõaü bråmi
yassa: for whom; purē ca: of the past; pacchàca: of the
future; majjhēca: of the present; ki¤canaü natthi: there are
no blemishes; aki¤canaü: free of all defilements;
1240
anàdànam: with no tendency to grasp; taü: him; ahaü: I;
bràhmaõaü bråmi: declare a bràhmaõa
For him, nothing, no blemish remains from the past, present or

the future. He has no defilements. He has no clinging or grasp-
ing. That person, I describe as a bràhmaõa.
Commentary
The story of Nun Dhammadinnà: During this dispensation, she fig-
ured as the wife of Visàka the treasurer at Ràjagaha. Visàka was a
friend of Bimbisàra, the king devoted to the Buddha. One day Visàka
visited the Buddha in the company of King Bimbisàra. He listened to
a sermon and became a budding saint (sōtàpanna). On his return, he
was a different individual. Strange did he appear to his wife. She in-
quired for the reasons. Then he confessed that his mind had under-
gone a transformation to something “rich and strange” Dhammadinnà
promptly asked for permission to go to Buddha. Visàka could not but
consent. She was sent in a golden palanquin. She was ordained as a
nun. She felt that if she were to be unsuccessful in the life of Bhikk-
hunã then her purpose of joining the noble Sangha was in vain. She
repaired to a solitary place and strove with might and main to obtain
the fruit of arahatship. Her past resolution with good kamma had the
desired effect. She became an arahat. As such she visited the home
town of Ràjagaha so that she could be of service to her fellow crea-
tures who knew her. The erstwhile husband did not understand. He
thought that her mission was a failure and that she was returning
empty handed. The husband plied her with questions and she deftly
answered them. Finally he asked her about Nibbàna. Here he was out
of his depth. He was not so advanced. He was at sea with her
answers. So she referred him to the Buddha who not only concurred
but also extolled Dhammadinnà for her learning the lesser Vēdalla
Sutta in the Majjhima Nikàya. Not long afterwards the Buddha, ad-
dressing the monks and laity, declared that Venerable Dhammadinnà
was undoubtedly the foremost in expounding the Dhamma among the
female disciples of the noble Sangha.
1241
He Who Is Rid Of Defilements
26 (39) The Story of Angulimàla the Fearless (Verse 422)

was in residence at Jētavana, with reference to Venerable
Angulimàla. This story is related in the commentary on the
stanza beginning “The niggardly go not to the world of the dei-
ties.” For it is there said: The monks asked Angulimàla,
“Brother Angulimàla, were you not afraid when you saw the
rogue elephant standing before you holding a parasol?” “No,
brethren, I was not afraid.” The monks said to the Buddha,
“Venerable, Angulimàla utters falsehood.” The Buddha re-
plied, “Monks, my son Angulimàla has no fear. For monks like
my son are of all the noble ones who have rid themselves of the
depravities the noblest, and have no fear.”

usabhaü pavaraü vãraü mahēsiü vijitàvinaü anējaü
nahàtakaü buddhaü taü ahaü bràhmaõaü bråmi
usabhaü: a bull – a leader; pavaraü: noble; vãraü: full of

effort; mahēsiü: a great sage; vijitàvinaü: who has fully
conquered; anējaü: devoid of craving; nahàtakaü: who
has washed away evil; buddhaü: knowing the essentials;
taü: him; ahaü: I; bràhmaõaü bråmi: declare a bràhmaõa
He is a bull in his power to forge ahead. He is a great sage

as he has realized the essentials. He has conquered death.
He is devoid of all blemishes. He has washed away all evil.
He has awakened to the essentials. That person, I describe
as a bràhmaõa.
1242
Commentary
The story of Aïgulimàla: This was a man of extremes. He is of a unique
record. A bandit who has made good. His career offers a contrast. He was
born to a counsellor, called Bhaggawa, to the king of Kōsala. According to
custom the child was sent to the university of Taxila where he had a distin-
guished career. His name was converted to Ahiüsaka (harming none)
partly because he hailed from a family whose shield was untarnished by
crime, and partly because of the child’s character. He excelled in study
and in sports. Soon, he incurred the jealousy and hostility of his colleagues
who plotted against him. But he was very strong due to his ministrations in
a former birth to a Paccēka Buddha. His enemies could not prevail against
him. He was a favourite of the vice chancellor of the university. Soon, he
incurred hostility due to the whispering campaigns of his enemies. They
spoke of his illicit love to his wife. But he, too, being a clever and learned
man, bided his time to compass his death. When the leave-taking took
place, he asked for the usual tribute due from a student to a teacher in the
shape of an extraordinary request. He asked for one thousand right thumbs
of human-beings. Ahiüsaka was taken aback and promptly refused so
sanguinary a request. But the end was adamant. In the event of refusal a
curse would be on him. Again and again he pleaded in vain for another
tribute. There was no escape from the rigid ancient custom as the tribute
was in lieu of past tuition fees. So Ahiüsaka demurred – consented in or-
der to preserve the learning, for a refusal would act as a blight. Having
armed himself, he repaired to the forest called Jàlita in the Kōsala king-
dom. He killed all and sundry who ventured into his domain. But the
thumbs could not be preserved. Either the wild animals ate them, or they
became rotten. He therefore got a garland made and was wearing it. Hence
he was called ‘Anguli Màla’ He had 999 thumbs and was anxious to se-
cure one more to close this bloody chapter. His teacher thought Anguli
Màla would never survive the campaign. He would assuredly be slain in
the process, or taken captive by the king. It was a fateful morning. The
king, on receiving complaints from the people was setting out to capture
the bandit, dead or alive. His mother Mantàni was anxious about the fate
of her son. She implored her husband to warn the son of the impending
danger. But he would have none of it. So the mother’s love urged her to
plunge into the forest, alone crying out that the son must pay heed to the
family tradition by giving up killing and that the king’s army was on the
march to capture him. It was very likely that the bandit might not spare his
1243
own mother, for he was desperate. The all-compassionate Buddha saw his
impending doom. He knew that he was destined to be an arahat in this
very life. He saw the possibilities of redemption. So He planted Himself,
despite warnings from the passers by, between the robber and his mother.
Here the robber saw that the perfect thumb of the Buddha would be a fit-
ting finale to the series of bloody thumbs. So Anguli Màla hurried towards
the Buddha as was his custom with his sword up lifted. The Buddha was
going at a measured pace, but with all his speed Anguli Màla was not able
to catch up the Buddha. This was willed by the Buddha. It was a psychic
feat of the Buddha. Anguli Màla had come to the end of his tether by run-
ning so fast and so long. In utter desperation, with beads of perspiration
coursing from his body he shouted out to the Buddha to stop – Tiññha
Samana. But the Buddha said that he had stopped. He, too, must also stop.
The word ‘stop’ galvanised him. To a potential arahat it has a wealth of
meaning. It was closely related to saüsàra – this ceaseless round of births
and deaths. He asked the meaning of the word which he had temporarily
lost sight of. When he was running the Buddha must have moved, so
thought Anguli Màla. Could it be that the Buddha was guilty of a false-
hood. So Anguli Màla requested the Buddha to unfold the meaning of
stopping. This was the opening the Buddha sought and the Buddha
preached with precision and unerring skill. Anguli Màla flung the garland
and weapons aside. He begged for ordination. At the end of the sermon he
became an arahat by the application of ‘ēhi bhikkhu’ formula of the
Buddha. With Anguli Màla the arahat the Buddha went back to the temple.
It was the custom of the king to visit the Buddha on the eve of a hazardous
campaign. The Buddha inquired the cause of the armed expedition. The
king explained. The Buddha told the king that Anguli Màla was in the
temple. Hearing the very name mentioned the king was trembling. So fear-
some was the report of Angulimàla. The Buddha hastened to explain that
Anguli Màla in the temple was a far different being from the bloody bandit
he was; Anguli Màla would not now even harm an ant. Though an arahat,
the name stuck. One day on his rounds, Venerable Anguli Màla heard the
birth pangs of an expectant mother in labour. Other Màha arahats must
have heard the cries. But none of them was moved to the extent of Vener-
able Anguli Màla. He approached the Buddha and confessed his concern
at such suffering and begged the Buddha to allay the anguish. The Buddha
asked him to meditate upon the power of truth – inasmuch as Anguli Màla
was entirely devoid since birth of cruelty, so by virtue of that truth, the
suffering may be assuaged. Such was the blessing he was asked to give.
1244
The Giver And Receiver Of Alms
26 (40) It is the Giver who makes the Gift (Verse 423)

dence at Jētavana, with reference to a question asked by Bràh-
man Dēvàhita.
For once upon a time the Buddha suffered from disorder of the
humors and sent Venerable Upavana to Bràhman Dēvaõgika
for hot water. The venerable went to the bràhman, told him the
Buddha was suffering from disorder of the humors, and asked
him for hot water. When the bràhman heard the Buddha’s re-
quest, his heart was filled with joy. “How fortunate for me,” he
exclaimed, “that the Buddha should send to me for hot water!”
The bràhman gave the venerable hot water and a jar of molas-
ses, ordering one of his men to carry the hot water on a pingo.
The venerable caused the Buddha to bathe himself in hot water
and then, mixing the molasses with hot water, gave it to the
Buddha to drink. The Buddha’s ailment immediately abated.
The bràhman thought to himself, “To whom should one give
alms to obtain a great reward? I will ask the Buddha.” So he
went to the Buddha and asked him about the matter, giving this
stanza:
To whom shall one give alms?
To whom must alms be given to get a great reward?
How, for the giver, does the reward become
a great one?
Said the Buddha to the bràhman, “The alms of such a bràhman
as this, yield abundant fruit.” And proclaiming his conception
of the true bràhman, He gave the stanza.
1245
yō pubbēnivàsaü vēdã saggàpàyaü ca passati,

athō jàtikkhayaü pattō abhi¤¤à vōsitō munã
sabbavōsitavōsànaü taü ahaü bràhmaõaü bråmi
yō munã: if some sage; pubbēnivàsaü: former births; vēdi:

knows; saggàpàyaü ca: heaven and hell; passati: per-
ceives; athō: besides; jàtikkhayaü: to the ends of exist-
ence; pattō: has reached; abi¤¤à: seeing with supreme
wisdom; vōsitō: accomplished all; munã: a sage; sab-
bavōsitavōsànaü: who has completed the life of the truth
seeker, by attaining the highest; tam: that perfect person;
ahaü: I; bràhmaõaü bråmi: declare a bràhmana.
He knows his former existences. He has the capacity to see

heaven and hell — states of ecstasy and states of woe. He has
ended the cycle of existences. He has his higher awareness. He
has reached the state of a sage. He has achieved the final per-
fection. Him, I describe as a bràhmana.
Commentary
The story of Venerable Upavàna: According to the story that gives
rise to this stanza, the Buddha sent Venerable Upavàna to Bràhmin
Dēvaõgika. This is the story of Venerable Upavàna:
The story of his past life occurred after the passing away of Padumut-
tarà Buddha. The occasion was the enshrining of the relics. A mighty
dàgoba was being built by beings – human and divine. He was a poor
man who had a shawl as a part of his dress. He got this shawl thor-
oughly cleaned. He honoured the relics by planting the same as a ban-
ner on a long bamboo, by the side of the dàgoba.
1246
An evil spirit chief called Abhisaümathaka had the shawl secretly
planted on the top of the dàgoba. When he saw what had happened, his
joy knew no bounds. By reason of this merit, he never failed to have a
following, wherever he was born. He was always a leader. He was born
many times as Sakka, king of deities, or as a powerful king (chakravar-
thiràja). Thereafter, he was born in this dispensation, in a bràhmin’s
family. He was named Upavàna.
He, too, became well-versed in Vedic lore. He was an attendant of the
Buddha before Venerable ânanda took up the task. Upon the Buddha
falling ill, Upavàna went to a lay supporter, or dàyaka, and extolled the
virtue of the Buddha. He procured from him warm water and suitable
medicine and rendered medical aid to cure the Buddha. Thereafter, he
applied himself to the monk’s life so incessantly that in no time he be-
came an arahat.
There was a notable incident in connection with the passing away of
the Blessed One. While he was standing by the couch, fanning, the
Buddha requested him to leave. All present were struck by the remark.
The elder ânanda, who was as usual the spokesman, inquired as to the
reason. The Buddha told ânanda how hundreds and thousands of the
invisible world, powerful devàs and evil spirits, were hunting for every
inch, and often pin-points, of available space to have a last look at the
Buddha. It is no secret that, unlike in the case of worldings who were
transparent to the gaze of devàs and all, arahats were not. Therefore,
Venerable Upavàna had to allow them a way to see.
He was one of the eighty arahats of the noble Sangha.
1247
About the Author
Venerable Weragoda Sàrada Mahà Thero, the author of

Treasury of Truth (Illustrated Dhammapada) was born in Sri
Lanka in 1941. He was ordained a Buddhist monk in 1953,
when he was just 12.
He graduated from the Vidyodaya University of Ceylon (now

Sri Jayawardenepura University, Sri Lanka) in 1964. Proficient
in Pàli, Sanskrit, Sinhala and Buddhism, he was the Principal
of Indurupathvila University College from 1965 to 1967 and
also of Suddharmàrama University College from 1967 to 1969.
Starting his mission of service to International Buddhism and

to the spread of the Buddha-word worldwide, Ven. Sàrada
Mahà Thero left Sri Lanka for Penang, Malaysia in 1969.
There, he was Principal of the Mahindarama Sunday Pàli
School until 1979.
In 1979, he came over to Singapore and founded The Singapore

Buddhist Meditation Centre. Currently too he is the Chief Resi-
dent Monk of the Centre. One of the Founders of American Sri
Lanka Buddhist Association, Ven. Sarada Thero is still the
Director of that Association.
Ven. Sàrada Mahà Thero is the Founder-President of Japan-Sri
Lanka Buddhist Centre. He is currently the General-Secretary
of that Association. He is the Chief Incumbent Monk of the
Jayanthi Viharaya, Weragoda, Sri Lanka.
The most outstanding service Ven. Sàrada Mahà Thero

renders to the Teaching of the Buddha is the publication of
books on Buddhism. About a million copies of Buddhist
works published by him, have been distributed free, world-
wide. To date, he has published 68 books, of which six have
been authored by him. These titles are: Why Fear Death?, The
Buddha Word, Meditation on Loving Kindness, Buddhist
Way of Meditation, Buddhism for Beginners and Life of the
Buddha in Pictures. The last title has proved the most popular
of his books so far. His magnum opus is the monumental
Treasury of Truth, a translation of Dhammapada adorned with
423 especially commissioned paintings illustrating each of the
423 verses in Dhammapada.
All parts of this book may be reproduced without written permission.

This book is not to be sold; and is only for free distribution.
First edition November 1993, 10,000 copies.
isbn: 981–00–4938–2
This sacred gift comes with the compliments of
The Corporate Body Of The Buddhda Educational Foundation
3F, 11F, 55, Hang Chow S. Rd. Sec 1, Taipei, Taiwan ROC.

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Treasury of Truth

The Dhammapada - Text Version

Buddha Dharma Education Association Inc.

One of the first scholars to begin the work of

Man who achieved a great victory ................................................ 3

Table of Contents ...................................................................... 5

Happiness Follows The Doer Of Good

Uncontrolled Hatred Leads To Harm Overcoming Anger

Recollection Of Death Brings Peace

Sloth Defeats Spirituality Spiritual Strength Is Undefeatable

Those Who Do Not Deserve The Stained Robe

False Values Bar Spiritual Progress Truth Enlightens

Lust Penetrates Untrained Mind

Sorrow Springs From Evil Deeds

Good Deeds Bring Happiness

Evil Action Leads To Torment

Virtuous Deeds Make One Rejoice

Glory Of The Mindful Increases

Island Against Floods

Treasured Mindfulness Meditation Leads To Bliss

The Sorrowless View The World

The Mindful One Is Way Ahead Of Others

Mindfulness Made Him Chief Of Gods

The Heedful Advance

Restrained Mind Leads To Happiness

Protected Mind Leads To Happiness

Death’s Snare Can Be Broken By Tamed Mind

Wisdom Does Not Grow If Mind Wavers

Weapons To Defeat Death

Without The Mind Body Is Worthless

Well-Trained Mind Excels People

Who Conquers Death?

Pleasure Seeker Is Swept Away

Attachment To Senses Is Folly

The Monk In The Village

Look Inward And Not At Others

Good Words Attract Only Those Who Practise

Fragrance Of Virtue Spreads Everywhere

Fragrance Of Virtue Wafts To Heaven

Death Cannot Trace The Path Of Arahats

Lotus Is Attractive Though In A Garbage Heap

Do Not Associate With The Ignorant

Know Reality – Be Wise

The Ignorant Cannot Benefit From The Wise

Profit From The Wise

A Sinner Is One’s Own Foe

Do What Brings Happiness

Happiness Results From Good Deeds

Sin Yields Bitter Results

The Unconditioned Is The Highest Achievement

Sin Is Like Sparks Of Fire Hidden In Ashes

The Knowledge Of The Wicked Splits His Head

The Virtuous Cherish Good Advice

In The Company Of The Virtuous

Living Happily In The Dhamma

The Wise Control Themselves

The Wise Are Steadfast

The Wise Are Tranquil

The Wise Live Correctly