Dhamma Pad A

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The Dhammapadaand

Commentary

Edited byBhikkhu Pesala


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The Dhammapada

Editors Preface

The Dhammapada The Path to Truth is an excellent book to keep inones pocket and refer to at leisure. It contains !" #erses in !$ chapters%co#erin& all kinds of topics.

In this edition I ha#e included the P'(i text follo)in& the Cha**ha +a,&'yanaTipi*aka published by the -ipassan' esearch Institute. -ariant readin&s found in

the +inhalese edition of the text are annotated.

The translation is based on /'rada 0ah'theras% but I ha#e rephrased theEn&lish to brin& it up to date% and added my o)n footnotes. 1 fe) )ords like21rahant3 cannot ade4uately be translated into En&lish% so they ha#e been left inthe ori&inal P'(i. The P'(i )ords 2thera3 and 2ther53 ha#e both been translated2elder.3 The P'(i )ord 2Br'hma6a3 means little to the a#era&e reader so I ha#etranslated it as 2+aint%3 )hich best con#eys in En&lish the meanin& of freedom

from human failin&s like lust% an&er% 7ealousy% and so forth. 8ou )ill find a&lossary of P'(i terms in the 1ppendices definin& some of these difficult )ords.

The meanin& of the #erses is &reatly clarified by the stories from thecommentaries% )hich put them into context. I ha#e relied on this context to &i#ethe most appropriate translation rather than tryin& to ensure )ord for )ordconsistency. The lon& narrati#e of the commentary fleshes out the characters%

)hich is fine for story9tellin&% but it adds little for the modern reader% so I ha#econdensed them substantially% thou&h I ha#e included more than 7ust a synopsis.

The full translation of the commentary by Burlin&ame for the P'(i Text +ocietyruns to three #olumes% )hile this edition )ould comfortably fit a sin&le #olume.

I am a)are that this first edition has many defects% but I am sure that thereaders )ill &ain some benefit. Impro#ed editions may follo) later if I find time.

This map of India sho)s the :an&es #alley% )here the Buddha mostly li#edand tau&ht% and the ad7acent countries to )hich missionary monks )ent and from

)hich pil&rims came to #isit the Buddha. The ;our


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ii The Dhammapada

)here the Bodhisatta )as born% )here the Buddha &ained Enli&htenment% )herehe started teachin& the Dhamma% and )here he passed a)ay by attainin& the finalnibb'na =parinibb'na>. 1fter the Buddhas demise% his body )as cremated at?usin'ra% and his relics )ere enshrined in ten funereal mounds =cetiya or st@pa>.


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Table of Contents

The DhammapadaEditors Preface ...................................................................................i

1 Yamaka Vagga

The Twin Verses

+ufferin& is 0ind9made........................................................................A


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i# The Dhammapada

$ Citta Vagga

The %ind

+trai&hten the ;ickle 0ind...................................................................AControl the 0ind Gell........................................................................AJ:uard the 0ind Gell..........................................................................AJ;reedom ;rom 0'ra...........................................................................AThe -i&ilant


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Contents #

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

* , -./0. 3.44.

The 5ise

1ssociate )ith the Gise......................................................................1d#isers 1re Pleasin& to the :ood........................................................Culti#ate :ood ;riendship...................................................................Kne Gho Imbibes the Dhamma is


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#i The Dhammapada

8 9ahassa Vagga

Tho#sands

Better Than 1 Thousand Hseless +ayin&s................................................$"Better Than 1 Thousand Hseless -erses.................................................$+elf9con4uest is the Best -ictory...........................................................$+elf9con4uest is Best...........................................................................$$1 0oments


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Contents #ii

0olest /one......................................................................................J+peak /ot


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#iii The Dhammapada

1$ Aoka Vagga

The 5orld

:i#e Hp Base Desires........................................................................AThe i&hteous 1re


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Contents ix

Gho Tastes the Dhamma is +orro)less................................................A"ABlessed is the +i&ht of the /oble.........................................................A"A1ssociation )ith ;ools is +orro)ful.....................................................A"A1ssociate )ith the Gise.....................................................................A"!

1B Pi7a Vagga

ffection

1pply Kneself to the


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x The Dhammapada

1 +hameless ife is Easy....................................................................AABy Immorality the ;ool uins


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Contents xi

J< , -.K//.K. 3.44.

%iscellaneo#s

:i#e Hp esser


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xii The Dhammapada

JM , N./O 3.44.

Cra;ing

Cra#in& :ro)s in the


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Contents xiii

The Buddha +hines by Day and /i&ht..................................................!!"1 +aint


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xi# The Dhammapada

ppendicesIndex of -erses................................................................................!

QRSUVW SY Z[\] ^_V`......................................................................!A


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1 Yamaka Vagga

The Twin Verses9#ffering is %indRmade

A. 0anopubba,&am' dhamm'% manose**h' manomay'0anas' ce padu**hena% bh'sati #' karoti #'Tato naN dukkhaman#eti% cakkaN #a #ahato padaN.1

A. 0ind is the forerunner of =all e#il> states.0ind is chief and they are mind9made.

If one speaks or acts )ith a corrupt mind%+ufferin& follo)s as the )heel follo)s the hoof of the ox.

The Elder Cakkh#p!la1 monk named Cakkhup'la determined not to lie do)n for the entire ains

etreat.


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! 1 Yamaka Vagga

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

The %iser %aSShak#UalThe only son of a miserly millionaire )as on the #er&e of death because his

father )as too mean to call a doctor% and tried to treat his son himself. TheBuddha sa) the dyin& boy )ith his Di#ine Eye% and stood for alms in front of hishouse. +eein& the Buddha% 0a**haku6al5 )as deli&hted. Dyin& )ith a mind fullof faith in the Buddha he )as reborn in the celestial realm. 1fter his sons death%the millionaire )as &rief9stricken. E#ery day he )ent to the cemetery cryin& forhis son.

The deity appeared before his father in a form like his son% and stood)eepin&. The millionaire sa) the youth and asked him )hy he )as cryin&. Thedeity replied that he )anted t)o )heels for his chariot% but could not &et them.The millionaire offered to buy him )hate#er chariot )heels he )anted. The deitysaid that he )anted the sun and the moon for his chariot )heels. The millionaire

told the youth that his )ish )as folly as it )as impossible to obtain the sun andthe moon. The deity admonished the millionaire% 28ou are e#en more foolishthan me in cryin& for your dead son. 1t least I can see the sun and the moon% butyou cannot e#en see your dead son.3 The millionaire realised that the youth )ashis o)n son% and &ained some faith in Dhamma. The next day% he offered alms tothe +a,&ha and the deity appeared% tellin& the assembly ho) he had &ained suchbliss 7ust by re#erin& the Buddha in his mind.

"atred is Le;er ppeased )7 "atred". 1kkocchi maN a#adhi maN% a7ini maN ah'si me

8e ca taN upanayhantim% #eraN tesaN na sammati.$

. 1kkocchi maN a#adhi maN% a7ini maN ah'si me8e ca taN na upanayhanti% #eraN tes@pasammati.&

". 2


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Hatred is Never Appeased By Hatred "

The Elder TissaThe Elder Tissa% a cousin of the Buddha% did not pay due respect to the senior

monks. Ghen they admonished him% he threatened them% and complained to theBuddha. The Buddha ur&ed him to apolo&ise% but Tissa )as obstinate. TheBuddha related a story to sho) that Tissa had been 7ust as obstinate in a pre#iouslife.


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1 Yamaka Vagga

The -inaya teacher told his pupils that the Dhamma teacher hadnt confessed hisoffence. The Dhamma teacher told his pupils that the -inaya teacher didnt kno)

)hat )as an offence or )hat )as not an offence% and the pupils 4uarrelled.

The 4uarrelsome monks )ould not listen e#en to the Buddha% so he left?osamb5 and spent the rainy season in the forest. The laity )ere disappointedand stopped offerin& alms. The monks made up and asked the Buddha forfor&i#eness.

The 5eak 9#cc#mb to Temptation. +ubh'nupassiN #iharantaN% indriyesu asaN#utaN

Bho7anamhi c'mattauN% kus5taN h5na#5riyaNTaN #e pasahati m'ro% #'to rukkhaN #a dubbalaN.6

J. 1subh'nupassiN #iharantaN% indriyesu susaN#utaNBho7anamhi ca mattauN% saddhaN 'raddha#5riyaNTaN #e nappasahati m'ro% #'to selaN #a pabbataN.8

. Ghoe#er li#es contemplatin& pleasant thin&s% )ith senses unrestrained%in food immoderate% indolent% inacti#e% 0'raAo#erthro)s% as the )ind

=o#erthro)s> a )eak tree.

J. Ghoe#er li#es contemplatin& repulsi#e thin&s% )ith senses restrained% infood moderate% full of faith% full of sustained ener&y% 0'ra does noto#erthro)% as the )ind =does not o#erthro)> a rocky mountain.

The Elders %ah!k!a and CZak!aThree brothers )ere merchants. The eldest and youn&est fetched &oods from

the #illa&es around +'#atth5 for their brother to sell. Kne day% the elder brothersa) a cro)d of people &oin& to listen to the Dhamma.


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The &eak '$##$m to Temptation

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

The [mp#re re Lot 5orth7 of the Hobe. 1nikkas'#o k's'#aN% yo #atthaN paridahissati

1peto damasaccena% na so k's'#am arahati.:

A. 8o ca #antakas'#assa% s5lesu susam'hitoHpeto damasaccena% sa #e k's'#am arahati.1I

. Ghoe#er% unstainless% )ithout self control and truthfulness%should don the yello) robe% is not )orthy of it.

A. )ron& thou&hts ne#er realise the essence.

A!. Ghat is real they re&ard as real% )hat is unreal they re&ard as unreal they )ho entertain ri&ht thou&hts realise the essence.


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$ 1 Yamaka Vagga

The Elders 9!rip#tta and %oggall!naThe Elder +'riputta and 0o&&all'na could not persuade +acaya% their former

teacher% to meet the Buddha. The Buddha explained that different results )ereine#itable for those )ho think ri&htly and those )ho think )ron&ly.

A#st Penetrates an \nde;eloped %indA". 8ath'&'raN ducchannaN% #u**hi samati#i77hati

E#aN abh'#itaN cittaN% r'&o samati#i77hati.1$

A. 8ath'&'raN succhannaN% #u**hi na samati#i77hatiE#aN subh'#itaN cittaN% r'&o na samati#i77hati.1&

A". E#en as rain penetrates as ill9thatched house%so does lust penetrate an unde#eloped mind.

A. E#en as rain does not penetrate a )ell9thatched house%so does lust not penetrate a )ell9de#eloped mind.

Prince LandaGhile at ?apila#atthu% the Buddha and the +a,&ha )ere in#ited for the pre9

nuptial )eddin& feast of the Buddhas step9brother% Prince /anda. 1fter the meal%the Buddha left his almsbo)l in the hands of Prince /anda% and returned to themonastery. The youn& prince )as obli&ed to follo) him all the )ay back to themonastery to return the almsbo)l. The Buddha asked /anda if he )ould &o forthas a monk. Kut of respect for the teacher% /anda )as obli&ed to say yes. +o he

)as ordained. 1s he )as constantly thinkin& of his fiance% /anda )as #erydissatisfied. The Buddha used his psychic po)ers to take him to the T'#atiNsahea#en% )here he sho)ed him the celestial nymphs. The Buddha promised /anda

that he could &et these nymphs if he meditated )ell.

/anda no lon&er thou&ht about his fiance% but meditated dili&ently in thehope of ac4uirin& the celestial nymphs. The other monks teased him about this%and called him a 2paid labourer.3 Bein& a prince of noble linea&e% /andas senseof shame )as pi4ued by bein& compared to a hired labourer.


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vi%doers *rieves Here and Herea+ter

E;ilRdoers ]rie;es "ere and "ereafterA. Idha socati pecca socati% p'pak'r5 ubhayattha socati

+o socati so #ihaati% dis#' kammakili**ham attano.1(A.


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J 1 Yamaka Vagga

A.


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

Aearning 5itho#t Practice is Lo \seA. Bahum pi ce saNhitaAbh'sam'no%

na takkaro hoti naro pamatto:opo#a &'#o &a6ayaN paresaN%na bh'&a#' s'maassa hoti.1:

!. 1ppam pi ce saNhitaAbh'sam'no%dhammassa hoti anudhammac'r5'&aca dosaca pah'ya mohaN%sammappa7'no su#imuttacitto1nup'diy'no idha #' huraN #'%

sa bh'&a#' s'maassa hoti.2I

A. Thou&h much he recites the sacred texts% but acts not accordin&ly% thatheedless man is like a co)herd )ho counts others kine.


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2 ppam!da Vagga

"eedf#lnessThe "eedless re Aike the Dead

A. 1ppam'do amatapadaN% pam'do maccuno padaN1ppamatt' na m5yanti% ye pamatt' yath' mat'.21

!. E#aNA#isesato at#'% appam'damhi pa6it'1ppam'de pamodanti% ariy'naN &ocare rat'.22

". Te 7h'yino s'tatik'% niccaN da(haparakkam'Phusanti dh5r' nibb'naN% yo&akkhemaN anuttaraN.2$

A.


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A! / Appam"da Vagga

The Energetic Prosper. H**h'na#ato sat5mato%A

sucikammassa nisammak'rino+aatassa ca dhamma75#ino%appamattassa yasobhi#ahati.2&

. The &lory of him )ho is ener&etic% mindful% pure in deed% considerate%self9controlled% ri&ht9li#in&% and heedful steadily increases.

The %illionaire #mbhaghosaka;or fear of ha#in& his &reat )ealth confiscated% a youn& man pretended to be

#ery poor% li#in& like a labourer. The kin& realised he )as not from a poor familyfrom his #oice. Ghen the truth came out% the youn& man )as appointed as thekin&s treasurer. The kin& introduced him to the Buddha% )ho then described thecharacteristics of the prosperous.

The 5ise Protect Themsel;es. H**h'nenappam'dena%

saNyamena!damena caD5paN kayir'tha medh'#5yaN o&ho n'bhik5rati.2(

. By sustained effort% earnestness% discipline% and self9control let the )iseman make for himself an island% )hich no flood can o#er)helm.

The Elder CZapanthaka1 monk named C@(apanthaka could not memorise a #erse of four lines

despite tryin& for four months.


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Be Heed+$% A"

)e "eedf#l$. Pam'damanuyu7anti% b'l' dummedhino 7an'

1ppam'daca medh'#5% dhanaN se**haN #a rakkhati.2B. 0' pam'damanuyu7etha% m' k'maratisantha#aN

1ppamatto hi 7h'yanto% pappoti #ipulaN sukhaN. 26

$. The i&norant% foolish folk indul&e in heedlessness the )ise man &uardsearnestness as the &reatest treasure.

. Indul&e not in heedlessness ha#e no intimacy )ith sensual deli&hts. Theearnest meditator obtains abundant bliss.

The 'esti;al of 'oolsDurin& a certain se#en9day festi#al it )as customary to abuse people for fun.

The Buddha and his disciples remained in the monastery. 1t the end of thefesti#al the de#otees )ho brou&ht alms remarked that the Buddha must ha#e hadan unpleasant time. The Buddha replied that the )ise al)ays li#e heedfully.

ConW#er "eedlessness b7 "eedf#lnessJ. Pam'daN appam'dena% yad' nudati pa6ito

Pa'p's'dam'ruyha% asoko sokiniN pa7aNPabbata**ho#a bh@ma**he%Adh5ro b'le a#ekkhati.28

J. Ghen a )ise man discards heedlessness by heedfulness% he% free fromsorro)% ascends to the palace of )isdom and sur#eys the sorro)in&i&norant folk as a mountaineer sur#eys those belo).

The Elder %ah!kassapaThe Elder 0ah'kassapa once endea#oured to comprehend by his supernormal

#ision the birth and death of bein&s. The Buddha appeared before him and saidthat it )as only a Buddha )ho could comprehend the totality of existences.

The "eedf#l 'ar @#tstrip the Aa`7. 1ppamatto pamattesu% suttesu bahu7'&aro

1balassaN #a s5&hasso% hit#' y'ti sumedhaso.2:

A bhumma**he


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A / Appam"da Vagga

. .

The "eedf#l Progress X#ickl7AA. 1ppam'darato bhikkhu% pam'de bhayadassi #'

+aNyo7anaN a6uN th@laN. ahaN a&&5#a &acchati.$1

AA. The monk )ho deli&hts in heedfulness% and looks )ith fear onheedlessness% ad#ances like fire% burnin& all fetters &reat and small.

Certain %onk0akin& little pro&ress in his meditation% a forest monk )as comin& to see theBuddha. Kn the )ay he sa) a forest fire burnin& all in its path. This inspired him


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

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

The "eedf#l re Close to Libb!naA!. 1ppam'darato bhikkhu% pam'de bhayadassi #'

1bhabbo parih'n'ya. nibb'nasse#a santike.$2

A!. The monk )ho deli&hts in heedfulness% and looks )ith fear onheedlessness% is not liable to fall.


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$ Citta Vagga

The %indA. PhandanaN capalaN cittaN%d@rakkhaNAdunni#'rayaNH7uN karoti medh'#5% usuk'ro#a te7anaN.$$

!. -'ri7o#a thale khitto% okamokata ubbhatoPariphandatimidaN cittaN% m'radheyyaN pah'ta#e.$&

9traighten the 'ickle %indA. The flickerin&% fickle mind% difficult to &uard% difficult to control the)ise person strai&htens it as a fletcher strai&htens an arro).

!. ike a fish that is dra)n from its )atery abode and thro)n upon land%e#en so does this mind flutter.


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AJ Citta Vagga

Control the %ind 5ell". Dunni&&ahassa lahuno% yattha k'manip'tino

Cittassa damatho s'dhu% cittaN dantaN sukh'#ahaN.$(". The mind is hard to restrain% s)ift% it flies )here#er it likes

To control it is &ood. 1 controlled mind is conduci#e to happiness.

[t is "ard to 9ta7 with %indRreader+ome forest monks d)elt near the #illa&e of 0'tika. 1 de#out )oman%

recei#in& instruction from the monks% attained /on9returnin& and the ability toread others thou&hts. +ince she kne) e#ery thou&ht of the monks% she pro#ided

)hate#er they needed )ithout e#en bein& asked. Before lon& the monks attained1rahantship and returned to pay respects to the Buddha. Kn bein& asked% theytold him ho) )ell the lay )oman had looked after their needs.


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2reedom 2rom 3"ra A

'reedom 'rom %!ra. D@ra,&amaN ekacaraN% asar5raN &uh'sayaN

8e cittaN saNyamessanti% mokkhanti m'rabandhan'.$6. ;arin& far% )anderin& alone% bodiless% lyin& in a ca#e% is the mind.

Those )ho subdue it are freed from the bond of 0'ra.

Elder 9agharakkhitas Lephew1 youn& monk named +a,&harakkhita soon &ained 1rahantship.


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! Citta Vagga

The %indRtossed Elder1fter searchin& in the forest for his lost ox% a farmer approached the monks

hopin& to &et some food. The lefto#ers he recei#ed )ere so delicious he became amonk thinkin& it )ould be an easy life. as a 7ar% establishin& this mind =asfirm> as a =fortified> city he should attack 0'ra )ith the )eapon of

)isdom.


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The Body &i%% 'oon Be Cast Aside !A

The )od7 5ill 9oon )e Cast side. 1ciraN #atayaN k'yo% pa*ha#iN adhisessati

Chuddho apeta#i'6o% niratthaN #a ka(i,&araN.&1. Before lon&% alas this body )ill lie upon the &round% cast aside% de#oid

of consciousness% e#en as a useless charred lo&.

The Elder PZtigatta Tissa1 monk named Tissa became afflicted )ith bone cancer and boils that ooLed

pus. Due to the bad odour he )as kno)n as P@ti&atta Tissa Thera the elder)ith a stinkin& body. 1s the disease )orsened% his fello) monks stayed a)ay

from him and no one cared for him. ?no)in& this% the Buddha came there%prepared scented )ater% had the monks )ash his robes% and himself bathed theelders body )ith )arm )ater. Then he tau&ht him the nature of the body.

The elder attained 1rahantship% and passed a)ay% attainin& parinibb'na. Themonks asked the Buddha )hat the elder had done in pre#ious li#es to die in that

)ay. The Buddha explained that in a pre#ious life he had made a li#in& by sellin&birds.


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!! Citta Vagga

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

5ellRdirected %ind is of ]reat )enefitAA. /a taN m't' pit' kayir'% ae #' pi ca 'tak'

+amm' panihitaN cittaN% seyyaso naN tato kare.&$

AA. Ghat neither mother% nor father% nor any other relati#e can do%1 )ell9directed mind does and thereby ele#ates one.

9tor7 of 9e ChangeGhile &oin& to bathe )ith a close friend% a millionaire )ith t)o sons

harboured a lustful thou&ht on seein& the body of 0ah'kassapa% )ho )as puttin&on his robe to enter +oreyya for alms.


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

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


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& P#ppha Vagga

'lowersA. ?o imaN pa*ha#iN #icessati%Ayamalokaca imaN sade#akaN?o dhammapadaN sudesitaN%kusalo pupphami#a pacessati&&

!. +ekho pa*ha#iN #icessatiA

yamalokaca imaN sade#akaN.+ekho dhammapadaN sudesitaNkusalo pupphami#a pacessati&(

5ho 5ill Comprehend this EarthA. Gho )ill comprehend this earth% and this realm of 8ama% and this )orld

to&ether )ith the de#asM Gho )ill in#esti&ate the )ell tau&ht Path toTruth% e#en as an expert =&arland maker> )ill pick flo)ersM

!. 1 disciple in trainin&% )ill comprehend this earth% and this realm of

8ama to&ether )ith the realm of the de#as. 1 disciple in trainin& )illin#esti&ate the )ell9tau&ht Path to Truth e#en as an expert =&arland9maker> )ill pick flo)ers.

Talking bo#t the Earth;i#e hundred monks &athered and )ere talkin& about the earth in #arious

#illa&es. The Buddha ad#ised them to meditate on the earth9element )ithin theiro)n bodies.!

A#i7essati! The insi&ht meditation method analyses the body as composed of four elements

solidity% fluidity% temperature% and motion.

!


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!$ 4 -$ppha Vagga

Aike %irage is this )od7 ". Phe6@pamaN k'yamimaN #idit#'%

mar5cidhammaN abhisambudh'noChet#'na m'rassa papupphak'ni%adassanaN maccur'7assa &acche.&B

". ?no)in& that this body is like bubbles% and fully understandin& itsillusory nature% one should destroy the flo)er9shafts of 0'ra% and passbeyond the si&ht of the kin& of death.

The Elder 5ho %editated on %irage


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

at Takkasila% and became friends. 1fter masterin& the royal arts they returned totheir respecti#e kin&doms. Prince Pasenadi )as anointed kin&% Prince 0ah'l5

)ent blind% and )as appointed as a teacher to the iccha#5s% and Prince Bandhulabecame ?in& Pasenadis &eneral after his parents dissuaded him from killin& theother 0alla princes to become kin&.


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!J 4 -$ppha Vagga

other)ise they sho)ed him all hospitality. 1fter he left% the seat he used )asritually )ashed. Kne or his men% )ho returned to collect a s)ord he had leftbehind% sa) this and heard the ser#ant cursin& -i*a*@bha as the son of a sla#e

)oman. Ghen he heard this Prince -i*a*@bha #o)ed to )reak #en&eance on the+'kyans% and to )ash his seat )ith the blood of their throats. Ghen ?in& Pasenadiheard the ne)s he remo#ed all royal &ifts from -i*a*@bha and his mother%reducin& them to sla#es% but reinstated them after after bein& ad#ised by theBuddha.

0ean)hile at ?usin'ra% 0allik'% the dau&hter of the 0alla ?in&% and )ife of?in& Pasenadis &eneral% Bandhula% became pre&nant and lon&ed to bathe in the

lotus tank of the iccha#5s. Bandhula took her there% dro#e a)ay the &uards% toredo)n the iron railin&s% and allo)ed her to bathe% after)ards bathin& therehimself. The iccha#5s )ere enra&ed. Their teacher% 0ah'l5% ad#ised them not to

pursue Bandhula% but could not dissuade them. ;i#e hundred iccha#5s pursuedBandhula% but he killed them all. Bandhula brou&ht 0allik' to +'#atth5% )here0allik' &a#e birth to t)ins. 1s time )ent by 0allik' bore sixteen sets of t)ins%and Bandhula )on public acclaim by o#erturnin& un7ust decisions and remo#in&the corrupt 7ud&es. The former 7ud&es told ?in& Pasenadi that Bandhula )as

plannin& an insurrection. The simple9minded kin& belie#ed them and hadBandhula and his thirty9t)o sons slau&htered% appointin& Bandhulas nephe)%D5&hak'r'yana% as his &eneral. 0allik' )as offerin& alms to fi#e hundred monks

)ith the t)o chief disciples )hen she )as &i#en a letter bearin& the ne)s that herhusband and sons had been decapitated. +he remained e4uanimous% ad#isin& herdau&hters9in9la) not to &rie#e or hate the kin&% as their husbands had to endurethe results of their pre#ious kamma. The Elder +'riputta &a#e the teachin& of the+alla +utta% =+uttanip'ta # ff>% 2ife is uncertain% death is certain% but

unpredictable.3Ghen ?in& Pasenadi heard about this% he )as o#ercome )ith remorse at his

e#il deed% and be&&ed 0allik' for for&i#eness. +he &a#e it% and asked to be sentback to her family home )ith her dau&hters9in9la). The ne) &eneral%D5&hak'r'yana% bode his time for a )hile% but )hen the opportunity arose hetook the kin&s s)ord and turban )hile he )as talkin& to the Buddha and lefthim.


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

Pasenadi rode to '7a&aha to enlist the help of his nephe)% ?in& 17'tasattu% butdied from exhaustion outside the )alls of the city.A

/o) that -i*a*@bha )as kin&% he lost no time in )reakin& #en&eance on the+'kyans% and slau&htered them all except his &randfather% 0ah'n'ma and hisrelati#es% )hom he captured. 0ah'n'ma decided it )as better to commit suicidethan to eat )ith the son of a sla#e9)oman.! Kn the return 7ourney -i*a*@bhacamped )ith his follo)ers by a ri#er% but ants troubled them so those )ho haddone e#il deeds in the past mo#ed do)n onto the ri#er bed. 1t ni&ht a flash floods)ept them out to sea. % )hose mind is distracted%and )ho is insatiate in desire% the Destroyer brin&s under his s)ay.

"#sband 5orshipper1 deity in T'#atiNsa died )hile &atherin& flo)ers. +he )as reborn in a &ood

family of +'#atth5. Ghen she came of a&e she married and had four sons. Daily%she offered alms to the monks and al)ays prayed to be reunited )ith herhusband% since she remembered her husband of the pre#ious life. Kne day% after

offerin& alms in the mornin&% she died in the e#enin&% and )as reborn inT'#atiNsa as she had )ished. The deities had barely noticed her absence becauseone day in T'#atiNsa is e4ui#alent to fi#e hundred years of human life% so forty

A These e#ents are told in the Dhammaceti +utta of the 0a77himanik'ya% +utta J.! 0ah'n'ma )as easily captured by -i*a*@bhas army as the +'kyans preferred to die

rather than to kill others. emarkable% then% that 0ah'n'ma )as too proud to eat )ith his&randson )hen he )as not too proud to sleep )ith -i*a*@bhas &randmother.


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" 4 -$ppha Vagga

years seemed like 7ust a fe) hours. They )ondered )hy human bein&s )ere soheedless )hen their life )as extremely short.

The monks )ho )ere not )ithout attachment )ere &rief9stricken )hen theydisco#ered her death% and reported this to the Buddha.


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Disregard the 2a$%ts o+ 6thers "A

Buddhas teachin&% the ascetic )ho )as sittin& in the back room )ith her son couldnt bear it% and suddenly burst in% abusin& both her and the Buddha.


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"! 4 -$ppha Vagga

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

%#ch ]ood 9ho#ld )e DoneA. 8ath'pi pupphar'simh'% kayir' m'l'&u6e bah@

E#aN 7'tena maccena% kattabbaN kusalaN bahuN.($

A. 1s from a heap of flo)ers many a &arland is made% e#en so% many &ooddeeds should be done by one born a mortal.

Vis!kh!_ %ig!ras %other-is'kh'% the dau&hter of a millionaire of Bhaddiya% married into the family

of 0i&'ra% a millionaire of +'#atth5% )ho )as a supporter of the naked ascetics.Ghen he offered alms to the naked ascetics he called on his ne) dau&hter9in9la)to come and pay respects to the 21rahants.3 Kn seein& the naked ascetics% shethou&ht% 2+urely% these shameless men are not 1rahants3 so she took offence andleft. 0i&'ra )as offended% but made allo)ances for her youn& a&e.

Kn another occasion% 0i&'ra )as eatin& his breakfast )hen a monk came foralms. -is'kh'% seein& that 0i&'ra didnt )ant to &i#e anythin&% told the monk%2Please pass on #enerable sir% my father9in9la) is eatin& stale fare.3 This )as toomuch for 0i&'ra% and he ordered her to be thro)n out of the house.


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

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

%oralit7 )lows gainst the 5indAA. /a puppha&andho pa*i#'tam eti

na candanaN ta&aramallik'A

+ataca &andho pa*i#'tam eti

sabb' dis' sappuriso pa#'yati.(&A!. CandanaN ta&araN #'pi%

uppalaN atha #assik5EtesaN &andha7't'naN%s5la&andho anuttaro.((

AA. The perfume of flo)ers blo)s not a&ainst the )ind% nor does thefra&rance of sandal)ood% ta&ara and 7asmine% but the fra&rance of the

#irtuous blo)s a&ainst the )ind the #irtuous man per#ades e#erydirection.

A!. +andal)ood% ta&ara% lotus% 7asmine abo#e all these kinds of fra&rance%the perfume of #irtue is by far the best.

The Elder nandas X#estionThe Elder nanda asked the Buddha if any fra&rance )afted a&ainst the

)ind. The Buddha replied that if one takes refu&e in the Buddha% Dhamma% and

+a,&ha% obser#ed the fi#e precepts% and d)elt free from miserliness% deli&htin& in&i#in&% then the fra&rance of ones #irtue )afts in all directions.

%oralit7 is the )est 'ragranceA". 1ppamatto ayaN &andho% y#'yaN ta&aracandanaN!

8o ca s5la#ataN &andho% #'ti de#esu uttamo.(B

A#'! y'yaN ta&aracandan5


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" 4 -$ppha Vagga

A". Kf little account is the fra&rance of ta&ara or sandal the fra&rance of the#irtuous% )hich blo)s e#en amon& the &ods% is supreme.

9akka ]i;es lms to %ah!kassapa+akka kin& of the &ods% dis&uised as a poor )ea#er% offered alms to the Elder

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

rahants Cannot )e Traced

A. TesaN sampannas5l'naN% appam'da#ih'rinaN+ammada'#imutt'naN% m'ro ma&&aN na #indati.(6

A. 0'ra finds not the path of those )ho are #irtuous% careful in li#in&% andfreed by ri&ht kno)led&e.

The Elder ]odhika Commits 9#icideThe Elder :odhika% impeded from &ainin& mental absorption by a certain

disease% cut his throat )ith a raLor but immediately before his death he culti#ated

insi&ht and realised nibb'na. 0'ra searched to see )here his relinkin&9consciousness had arisen. The Buddha remarked that 0'ra cannot trace therelinkin&9consciousness of an 1rahant.

The 5ise @#tshine )lind 5orldlingsA. 8ath' sa,k'radh'nasmiN% u77hitasmiN mah'pathe

PadumaN tattha 7'yetha% suci&andhaN manoramaN.(8

A$. E#aN sa,k'rabh@tesu% andhabh@te puthu77ane1tirocati pa'ya% samm'sambuddhas'#ako.(:

A9A$. 1s upon a heap of rubbish thro)n by the hi&h)ay% a fra&rant and lo#elylotus may &ro)% e#en so amon& )orthless bein&s% a disciple of the ;ullyEnli&htened Kne outshines the blind )orldlin&s in )isdom.

9irig#tta and ]arahadinnaT)o friends li#ed at +'#atth5. +iri&utta )as the Buddhas disciple% )hile

:arahadinna )as a disciple of the naked ascetics. The naked ascetics ur&ed:arahadinna to tell his friend to offer alms to them instead of to the Buddha.:arahadinna kept askin& his friend )hy he bothered to offer alms to the Buddha%


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

instead of to his o)n teachers. +iri&utta kept his peace for a )hile% but e#entuallylost his patience% askin&% 2Ghat do your teachers kno)M3 :arahadinna said thathis teachers kne) e#erythin& in the past% present% and future that they kne)e#eryones thou&hts% )ords% and actions. +o +iri&utta said to his friend% 2Ghy didyou not tell me before about your teachers &reat po)ersM Please in#ite them foralms in my name.3

Ghile :arahadinna )ent to in#ite the naked ascetics% +iri&utta had a pit du&by his house% had it filled )ith filth% )ith a rope fixed to support one side of theseats )hile the other side rested on the &round. 1s soon as the ascetics sat do)nthey )ould fall into the pit. In his house% he had empty pots prepared so that they

looked like they )ere full of food. Ghen the naked ascetics arri#ed for the meal%he paid homa&e to them and thou&ht to himself% 2If you kno) the future do notenter my house as there is no food prepared% and I )ill ha#e you all flun& into a

pit of filth and beaten )ith sticks. had a fine inflicted on :arahadinna instead. /o) :arahadinna )as more an&rythan e#er% and didnt speak to +iri&utta for a fortni&ht. Then he thou&ht% 2Thisdoesnt achie#e anythin&3 and made up )ith his friend.

1fter some time +iri&utta said to :arahadinna% 2Ghat is the use of offerin&alms to your teachers. Ghy dont you in#ite the Buddha and his disciples foralmsM3 This )as 7ust the opportunity :arahadinna )as )aitin& for.


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( )!la Vagga

'oolsAong is 9as!ra for the 'oolish

A. D5&h' 7'&arato ratti% d5&haN santassa yo7anaND5&ho b'l'naN saNs'ro% addhammaN a#i7'nataN.BI

A. on& is the ni&ht to the )akeful a 7ourney is lon& to the )eary lon& issaNs'ra to fools )ho do not kno) the Dhamma.

The Dangers of d#lter7Ghile makin& a tour of +'#atth5 in state procession% ?in& Pasenadi spied a

beautiful )oman and lusted for her. Kn makin& in4uiries he learned that she )asmarried. ookin& for some pretext to &et rid of her husband% he enlisted him intothe kin&s ser#ice% and had him sent on a lon& 7ourney to fetch some rare lotuses.

Gith help from the n'&as% the man returned in time% but the city &ates )erelocked.


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"J 7 B"%a Vagga

;oid Companionship with the 'oolish!. Carace n'dhi&accheyya% seyyaN sadisam attano

EkacariyaN da(haN kayir'% natthi b'le sah'yat'.B1!. If% as the disciple fares alon&% he meets no companion )ho is better or

e4ual% let him firmly pursue his solitary career. There is no fello)ship)ith the foolish.

The Hebellio#s P#pil1 pupil ne&lected to do any duties for his teacher% 0ah'kassapa% but schemed

to take the credit for )ork done by another pupil. Ghen the elder admonished

him% the pupil bore a &rud&e. Ghile the elder )as a)ay% he set fire to his hut andfled.


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The &ise 2oo% "

The 5ise 'ool. 8o b'lo maati b'lyaN% pa6ito #'pi tena so

B'lo ca pa6itam'n5% sa #e 2b'lo3ti #uccati.B$. The fool )ho kno)s he is a fool is )ise in that at least

the fool )ho thinks that he is )ise is called a fool.

The Escaped CriminalT)o friends )ent to hear the Dhamma. Kne attained +tream9)innin&% the

other stole a small amount of money. The latter taunted the former as foolish fornot stealin& enou&h to buy some food. The former man reported this to the

Buddha% )ho explained the difference bet)een a fool and a )ise man.

The commentary explains that one )ho takes pride in learnin&% preachin&%morality% or austerity% thinkin&% 2Kthers are not like me3 is called a fool% and doesnot become accomplished in learnin& or practice.


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7 B"%a Vagga

Thirt7 Yo#ths of P!;e77akaThirty friends set out to en7oy themsel#es in the forest )ith their )i#es. Kne

)ho had no )ife brou&ht alon& a prostitute. +he stole their property and ran off.Ghile searchin& for her they came across the Buddha and asked him if they hadseen a )oman. The Buddha asked them )hether it )as better to search for a

)oman or to search for themsel#es. They sat and listened to the Dhamma andinstantly attained +tream9)innin&. Kbtainin& the &oin&9forth )ith the )ords2come monks%3 they soon &ained 1rahantship.

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

. Caranti b'l' dummedh'% amittene#a attan'?aront' p'pakaN kammaN% yaN hoti ka*ukapphalaN.BB

. ;ools of little )it mo#e about )ith the #ery self as their o)n foe% doin&e#il deeds the fruit of )hich is bitter.

9#ppab#ddha the Aeper1 leper )as kno)n as +uppabuddha because his moanin& )oke up anyone

sleepin& nearby.


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vi% Deeds ead to 8emorse A

E;il Deeds Aead to HemorseJ. /a taN kammaN kataN s'dhu% yaN kat#' anutappati

8assa assumukho rodaNi% #p'kaN pa*ise#ati.B6J. That deed is not )ell done% )hich ha#in& done it% one repents% one

)eeps )ith a tearful face% on reapin& its results.

'armer is cc#sed of Theft+ome thie#es &ained access to a rich mans house by di&&in& a tunnel from

the storm &ulley. Kne of the thie#es secreted a purse of money in his &arments todecei#e the others. They shared their loot in a field and departed. The purse

dropped from the thiefs &arment% but he didnt notice.

+eein& that the farmer )ould benefit% the Buddha )alked for alms throu&hthat field. Kn comin& to the place )here the money lay he said to the Eldernanda% 2Do you see that poisonous snake% nandaM3 The Elder nanda replied%2I see it% ord. It is a #ery poisonous snake.3


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! 7 B"%a Vagga

9#mana the ]arland %aker+umana% a &arland9maker% sa) the Buddha )alkin& into '7a&aha for alms

and )ished to honour him. Belie#in& that he mi&ht be riskin& his life or liberty%he offered to the Buddha some 7asmine flo)ers that )ere set aside for ?in&Bimbis'ra.


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vi%doers Come to *rie+ "

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

Healisation is 9#perior to 'astingAA. 0'se m'se kusa&&ena b'lo% bhu7etha bho7anaN

/a so sa,kh'tadhamm'naN%AkalaN a&&hati so(asiN.6I

AA. 0onth after month a fool may eat only as much food as can be picked upon the tip of a kusa &rass blade but he is not )orth a sixteenth part ofthey )ho ha#e comprehended the Truth.

?amb#ka the Laked sceticIn the time of the Buddha ?assapa a monk took meals re&ularly at a laymans

house. Kne day an 1rahant happened to come by. /oticin& his &raciousdeportment% the de#out layman ser#ed him respectfully% called a barber to sha#ehis head% offered him a robe% and a bed. The resident monk )as insanely 7ealousand later abused the #isitor soundly% sayin& it )ould be better for him to eatexcrement than to eat the almsfood offered by his supporter% better to pull out hishair by the root than to ha#e his head sha#ed by a barber% better to &o naked than

to use the robe that had been offered% better to sleep on the floor than to makeuse of the bed that )as offered.

The #isitor decided to lea#e at first li&ht. The next day% the #isitin& monka)oke early% and thinkin& the #isitor )as still sleepin&% he flicked the bell )ithhis fin&ernail and )ent for alms.


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7 B"%a Vagga

planks% and pulled out his hair. Ghen they )ent for alms he remained behind%eatin& excrement from the latrines. ealisin& that people )ould blame them% thenaked ascetics banished him. Thereafter he li#ed by the public toilets on his o)n.

Ghen people came% he )ould stand on one le& )ith his mouth open. Ghen asked)hy he did that he told them% 2I am a )ind9eater% I eat nothin& else. I stand onone le& because if I used t)o the earth )ould shake.3 The people belie#ed )hat hesaid% for they had ne#er kno)n him to take any food. 1s his reputation &re)%

people came brin&in& all manner of food% )ishin& to make merit% but he al)aysrefused it as re&ular food )as repulsi#e to him. Ghen they pressed him repeatedlyto accept at least a little for their sake% he took a tiny morsel of &hee and molasseson the tip of a blade of ?usa &rass% and placed it on his ton&ue% sayin&% 2That isenou&h for your )elfare and happiness.3

1fter he had li#ed like this for fifty9fi#e years% his e#il kamma from the pastfinally became exhausted. Kne mornin&% )hen the Buddha sur#eyed the )orld inhis meditation% he realised that it )as time to #isit Oambuka.


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8ea%isation is '$perior to 2asting

)ho )as the &reater of the t)o% and concluded that since the Buddha had come tosee Oambuka% that Oambuka must be the &reater monk. The Buddha told Oambukato dispel their doubts% so he rose into the air to the hei&ht of a palm tree% and

paid homa&e to the Buddha% sayin&% 2This is my teacher% I am his disciple.3

The Buddha spoke the abo#e #erse% and many people &ained comprehensionof the Dhamma.

E;il Deeds Take Effect 5hen HipeA!. /a hi p'paN kataN kammaN% sa77u kh5raN #a muccati

ahantaN b'lam an#eti% bhasmacchanno#aAp'#ako.61

A". 8'#ade#a anatth'ya% attaN b'lassa 7'yati


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$ 7 B"%a Vagga

A. 0am e#a kata maantu% &ih5 pabba7it' ubho0am e#ati#as' assu% kicc'kiccesu kismiciIti b'lassa sa,kappo% icch' m'no ca #ahati.6&

A. The fool )ill desire undue reputation% precedence amon& monks%authority in the monasteries% honour amon& families.

A. et both laymen and monks think% 2by myself )as this done in e#ery)ork% &reat or small% let them refer to me.3 +uch is the ambition of thefool his desires and pride increase.

Citta the "o#seholderThe Elder 0ah'n'ma% one of the first fi#e disciples% )as )alkin& for alms in

the city of 0acchik'sa6a.ACitta% a )ealthy householder% in#ited him to take foodin his house% and &ained +tream9)innin&.


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A 2oo% Desires .nd$e 2ame

of thirty days )ould humble his pride. This time Citta for&a#e him% and askedfor&i#eness in return.

Thinkin& that he had &ained +tream9)innin& and /on9returnin& e#en)ithout seein& the teacher% Citta thou&ht he should &o to pay his respects to theBuddha.


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* , -./0ita Vagga

The 5isessociate with the 5ise

A. /idh5naN #a pa#att'raN% yaN passe #a77adassinaN/i&&ayha#'diN medh'#iN% t'disaN pa6itaN bha7eT'disaN bha7am'nassa% seyyo hoti na p'piyo.6B

A. +hould one meet a )ise man% )ho% like a re#ealer of treasure% points outfaults and repro#es let one associate )ith such a )ise person it )ill be

better% not )orse% for him )ho associates )ith such a one.

The @bedient P#pilThe Elder +'riputta admitted an elderly poor man into the +a,&ha as a mark

of &ratitude for a ladleful of food offered to him. The ne) monk )as extremelyobedient to his teacher and )as so ea&er to recei#e ad#ice that he soon attained1rahantship. The Buddha praised his humility and exhorted the monks toemulate him. The Elder +'riputta said that he )ould be &lad to ha#e a hundred

disciples like him% )ho )ere humble and easy to instruct.

d;isers re Pleasing to the ]ood!. K#adeyy'nus'seyya% asabbh' ca ni#'raye

+ataN hi so piyo hoti% asataN hoti appiyo.66

!. et him ad#ise% instruct% and dissuade one from e#iltruly pleasin& is he to the &ood% displeasin& is he to the bad.

The 9hameless %onks of S!giriT)o shameless monks residin& at ?5*'&iri% 1ssa7i and Punabbasuk'% corrupted

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


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: < =>?@> >>

monks from ?5*'&iri.AGhen the order of banishment )as imposed on them% themonks )ere stubborn and accused the Chief Disciples of ha#in& e#il )ishes. Knbein& told of this% the Buddha said that ad#isers are not lo#ed by the ill9disciplined.

C#lti;ate ]ood 'riendship". /a bha7e p'pake mitte% na bha7e puris'dhame

Bha7etha mitte kaly'6e% bha7etha purisuttame.68

". 1ssociate not )ith e#il friends% associate not )ith mean men associate)ith &ood friends% associate )ith noble men.

The Elder Channas 9t#bbornnessThe Elder Channa% )ho )as formerly the charioteer of Prince +iddhattha% )as

#ery conceited and stubborn. on

Channa.


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6ne &ho Emies the Dhamma is Happy A

@ne 5ho [mbibes the Dhamma is "app7. Dhammap5ti sukhaN seti% #ippasannena cetas'

1riyappa#edite dhamme% sad' ramati pa6ito.6:.


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

The 5ise re Peacef#l. 8ath'pi rahado &ambh5ro% #ippasanno an'#ilo

E#aN dhamm'ni sut#'na% #ippas5danti pa6it'.82

. Oust as a deep lake is clear and still% e#en so% on hearin& the teachin&s%the )ise become exceedin&ly peaceful.

The %other of !a

1 youn& )oman )as re7ected by her suitor as her mother sent her to himempty9handed% ha#in& spent e#erythin& she had on the monks. The disappointed

)oman re#iled the monks so much that they a#oided that street. The Buddhapreached the Dhamma to her and her an&er )as appeased.


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

9#ccess 9ho#ld Lot )e 9o#ght \n^#stl7. /a attahetu na parassa hetu%

na puttamicche na dhanaN na ra**haN/a iccheyya adhammena samiddhim attano%sa s5la#' paa#' dhammiko siy'.8&

. /either for oneself nor for the sake of anotherone should not desire sons% )ealth% or a kin&domone should not seek success by un7ust means.+uch a one is truly #irtuous% )ise% and 7ust.

The Elder Dhammika1n honest householder )ished to enter the +a,&ha. Ghen he told his )ife

about it% she asked him to )ait until she had &i#en birth. Ghen the child )as ableto )alk% he a&ain expressed his )ish to &o forth. +he asked him to )ait until thechild came of a&e.


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9eek "appiness in 9olit#deA!. ?a6haN dhammaN #ippah'ya% sukkaN bh'#etha pa6ito

Kk' anokaN '&amma% #i#eke yattha [email protected]". Tatr'bhiratim iccheyya% hit#' k'me akicano

Pariyodapeyya att'naN% cittaklesehi pa6ito.88

A. 8esaN sambodhiya,&esu% samm' cittaN subh'#itaNd'napa*inissa&&e% anup'd'ya ye rat'?h56'sa#' 7ut5manto% te loke parinibbut'.8:

A!9A". ea#in& home for homelessness% the )ise should abandon dark states and

culti#ate the bri&ht. They should seek deli&ht in seclusion% so hard toen7oy. :i#in& up sensual pleasures% )ith no impediments% the )ise shouldcleanse the mind of impurities.

A. Those )ho ha#e perfected the factors of enli&htenment are )ithoutclin&in&% and deli&ht in renunciation. They the corruption9free%shinin& ones ha#e attained nibb'na e#en in this )orld.

'i;e "#ndred Visiting %onks;i#e hundred monks came to #isit the Buddha after spendin& the ainselse)here. 1fter listenin& to their experiences durin& the retreat he admonishedthem.


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6 rahanta Vagga

The 5orth7Lo 9#ffering for the Emancipated

A. :ataddhino #isokassa% #ippamuttassa sabbadhi+abba&anthappah56assa% pari('ho na #i77ati.:I

A. ;or him )ho has completed the 7ourney% for him )ho is sorro)less% forhim )ho from e#erythin& is )holly free% for him )ho has destroyed allties% the fe#er =of passion> exists not.

?;akas X#estionDe#adatta tried to kill the Buddha by hurlin& a boulder from abo#e. It struck

another rock% split% and a splinter struck the Buddhas foot% dra)in& blood andcausin& se#ere pain.AO5#aka the physician dressed the )ound and left% sayin& thathe )ould return to undress it after seein& a patient in the city.


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$ F Arahanta Vagga

The Elder %ah!kassapa. +ome monks misconstrued his conduct and discussed amon&themsel#es that he still had attachment to his supporters and relati#es. TheBuddha heard their talk and remarked that the Elder ?assapa )as free fromattachment. The Buddha had considered beforehand that it )as not possible tolea#e the #ih'ra empty as the residents of '7a&aha )ould need the ser#ices of themonks on occasions of celebration and mournin&. E#eryone in '7a&aha )aseither 0ah'kassapas relati#e or his supporter% so the Buddha asked him toremain.

Heflect 5ell @;er 'ood". 8esaN sannicayo natthi% ye pari'tabho7an'

+uato animitto ca% #imokkho yassa &ocarok'se#a sakunt'naN% &ati tesaN durannay'.:2

". They for )hom there is no accumulation% )ho reflect )ell o#er theirfood% and ha#e deli#erance )hich is #oid and si&nless as their ob7ect their path% like that of birds in the air% cannot be traced.

The Elder )elaSShassa;eelin& oppressed by searchin& for alms daily% a monk stored plain boiled

rice so that he could en7oy the bliss of 7h'na more continuously. The other monkscomplained of his beha#iour and the Buddha laid do)n a trainin& rule

prohibitin& the eatin& of food that had been stored."

A Iron almsbo)ls are baked to create an oxidised coatin&. This protects the iron fromrustin& due to contact )ith acidic foods. Burmese monks bo)ls are coated )ith lac4uerfor the same reason.! The robes are )ashed in a dye made from boilin& )ood chips of the Oackfruit tree. 1concentrated solution is used to dye the robes% )hile a dilute solution is used to )ashthem." It is allo)able to store food in a monastery% but the monks cannot take it themsel#es toeat. The food must be offered by a lay person or no#ice after da)n and before midday onthe day that it is to be used. The purpose is that a monk should reflect g contd. on p.


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

The \ndefiled @nes re 'ree. 8ass'sa#' parikkh56'% 'h're ca anissito

+uato animitto ca% #imokkho yassa &ocarok'se#a sakunt'naN% padaN tassa durannayaN.:$

.


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J F Arahanta Vagga

EW#animo#s Aike the Earth$. Pa*ha#i samo no #iru77hati%

indakhilupamoA

t'di subbatoahado#a apetakaddamo%saNs'r' na bha#anti t'dino.:(

$. ike the earth% a balanced and )ell9disciplined person resents not.


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

The 5ise Lo;iceThe elder Tissa li#ed at ?osamb5.


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$ F Arahanta Vagga

n Ecellent %an is Lot Cred#lo#sJ. 1ssaddhoAakata@!ca% sandhicchedo"ca yo naro

could penetrate and culminate in the deathless. The Elder replied that he did notbelie#e it. +ince he )as an 1rahant he did not take it on faith in the Buddha. Themonks talked amon& themsel#es that the elder had no faith in the Buddha. Thenthe Buddha explained that the Elder )as blameless as he had realised it throu&hhis personal experience% so he did not need to ha#e faith in the )ord of another.

A Taken at face #alue% this #erse is #ery shockin&% but the key )ords all ha#e double9meanin&s. Assaddholiterally means 2)ithout confidence3 i.e. a non9belie#er% but here itmeans one )ho is not credulous.! AkataIIJmeans 2un&rateful%3 literally one )ho does not kno) )hat has been done forhis benefit% but here it means one )ho kno)s (aIIJ) that )hich is not created (akata)G" 'andhi##hedomeans one )ho cuts off the connection =of life>% i.e. a bandit% a robber ormurderer% but here it refers to an 1rahant )ho )ont be reborn a&ain.

Hat"vak"someans one )ho has ruined his life% but here it refers to the 1rahant )hohas destroyed all future results. Vant"so or vant"siko is a kind of hun&ry &host (peta) that feeds on #omit% but heremeans one )ho has #omitted or expelled all desire.$ .ttamap$risomeans the best of men% but could also mean 2one )ho thinks that he issuperior to others3 i.e. a conceited person.

8ou can ima&ine the shock effect the #erse had on the minds of the thirty forestmonks% )ho entertained doubts about the Elder +'riputta% if they thou&ht )hat the

Buddha )as sayin& )as2The un&rateful% faithless bandit% has ruined his life.


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

5here rahants Dwell is Delightf#l. :'me #' yadi #'rae% ninne #' yadi #' thale

8atth'rahanto #iharanti% taN bh@mir'ma6eyyakaN.:8. Ghether in a #illa&e or forest in a #alley or on a hill%

)here#er 1rahants d)ell that spot is deli&htful.

The Elder He;atae#ata% the youn&est brother of the Elder +'riputta renounced the )orld

)hile still a boy% and soon attained 1rahantship )ith all the psychic po)ers.Ghen the Buddha #isited him )ith the +a,&ha he created ma&nificent d)ellin&s.

+ome monks )ho #isited later sa) only a forest monk li#in& in a thorny 1caciaforest. Ghen the monks later took meals at -is'kh's residence she asked aboutthe Elder e#atas residence% and )as &i#en )idely di#er&ent descriptions. Ghenshe asked the Buddha% he commented on the attracti#eness of the forests )herethe 1rahants d)ell.

'orests re Delightf#l to the PassionlessA. ama65y'ni ara'ni% yattha na ramat5 7ano

-5tar'&' ramissanti% na te k'ma&a#esino.::

A. Deli&htful are the forests )here )orldlin&s find no 7oythe passionless re7oice% as they seek no sensual pleasures.

The 5oman1 monk )as meditatin& in a pleasure park. 1 )oman had arran&ed to meet a

man there% but he did not turn up. 1s she )as lookin& for him% she sa) the

meditatin& monk and tried to seduce him. The elder became aroused% but theBuddha% seein& the situation )ith his Di#ine Eye% pro7ected himself before themonk and commented on the attracti#eness of the forests )here the passionlessd)ell. The elder attained 1rahantship.


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8 9ahassa Vagga

Tho#sands)etter Than Tho#sand \seless 9a7ings

A. +ahassam api ce #'c'% anatthapadasaNhit'EkaN atthapadaN seyyo% yaN sut#' upasammati.1II

A. Better than a thousand sayin&s% comprisin& useless )ords%is a sin&le beneficial )ord% by hearin& )hich one is pacified.

Tambad!Shika the Eec#tioner1 bloodthirsty #illain 7oined a band of robbers and committed many crimes.

Ghen the robbers )ere cau&ht they )ere sentenced to death% but no one )as)illin& to execute them. The 7ud&es offered to spare the life of any robber )ho)ould execute all the others. Knly Tambad'*hika #olunteered to do it.


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$ K 'ahassa Vagga

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

)etter Than Tho#sand \seless Verses!. +ahassam api ce &'th'% anatthapadasaNhit'

EkaN &'th'padaN seyyo% yaN sut#' upasammati.1I1

!. Better than a thousand #erses% comprisin& useless )ords%is a sin&le beneficial line% by hearin& )hich one is pacified.

)!hi7a D!r#cri7a

1 ship9)reck #ictim s)am to the shore at the port of +upp'raka =north ofBombay> and sa#ed himself. 1s he had lost his clothes% he co#ered himself )ithbark (D"r$#Lriya)GThe locals thou&ht he )as an 1rahant% and because of theiradulation% he soon came to belie#e it himself. In a former life% B'hiya had beenone of se#en monks )ho% disenchanted )ith the corruption in the +a,&ha% hadisolated themsel#es on a mountain led&e in a do9or9die attempt to attain the &oal.The eldest attained 1rahantship% and the second monk attained /on9returnin&%but B'hiya and the other four monksAhad died in the attempt after se#en days.

The second monk% )ho )as reborn in the Brahma realm% sa) B'hiyas pli&ht%and came to ad#ise him that he )as not an 1rahant% nor e#en on the path to1rahantship. % the third )as Dabba 0allaputta=-in.i.A!% Di**hadosa +ikkh'padaN>% and the fourth )as the )anderer +abhiya =+n.A%

+abhiya +utta>. B'hiyas story is also told in the B'hiya +utta =Hd.$>. 1t 1.i.!% B'hiyaD'ruc5riya is praised as the 4uickest to attain hi&her kno)led&e.


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Better Than A Tho$sand .se%ess Verses $

+eein& that B'hiya )as not yet 4uite ready to understand% the Buddha declined toteach the Dhamma% sayin& that it )as not the ri&ht time as he )as on his alms9round. B'hiya re4uested a&ain% and a&ain the Buddha said it )as not the ri&httime.


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$$ K 'ahassa Vagga

others to debate by plantin& a branch of the ose9apple tree% she became kno)nas 2Oambuparibb'7ik'.3 In time% she came to +'#atth5% and set up her branchchallen&in& all to debate )ith her.

Ghen the Elder +'riputta sa) her ose9apple branch% he asked some boys themeanin& and% on bein& told% ur&ed them to trample it. Ghen she met the Elder+'riputta% he could ans)er all her 4uestions% and he then put one that she couldntans)er 2Ghat is the oneM3AThe elder told her she )ould ha#e to enter the Krderto learn the ans)er% so she became a nun% and attained 1rahantship )ithanalytical kno)led&e =pa*isambhid'> )ithin 7ust a fe) days.

The monks discussed ho) she had defeated a robber and% on hearin& a fe))ords of the Dhamma% had become an 1rahant. The Buddha then spoke on theefficacy of )ords of truth and on the importance of self9con4uest.

9elfRconW#est is )est. 1tt' ha#e 7itaN seyyo% y' c'yaN itar' pa7'

1ttadantassa posassa% niccaN saatac'rino.1I&

$. /e#a de#o na &andhabbo% na m'ro saha brahmun'

OitaN apa7itaN kayir'% tath'r@passa 7antuno.1I(9$. +elf9con4uest is far &reater than the con4uest of others neither a deity

nor a &andhabba% nor 0'ra )ith Brahm'% can o#erturn the #ictory of one)ho is self9possessed and restrained.

The ]ambler1 Brahmin asked the Buddha about the causes of loss. The Buddha replied%

2+leepin& until sunrise% habitual idleness% bein& )rathful% a drunkard%s4uanderin& ones )ealth alone% seekin& others )i#es% these lead to loss.3?no)in& his moti#e for askin& the 4uestion% the Buddha then asked the Brahminho) he earned his li#in&. Ghen he replied that it )as by &amblin&% )hichresulted in both &ain and loss% the Buddha explained that the best #ictory )as self9con4uest.

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


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

%oments "ono#r to the 5orth7 is )est. 0'se m'se sahassena% yo ya7etha sataN samaN

Ekaca bh'#itatt'naN% muhuttam api p@7aye+' ye#a p@7an' seyyo% yace #assasataN hutaN.1IB

. Thou&h month after month )ith a thousand% one should make offerin&sfor a hundred years% if 7ust for a moment% one honours one )ho has

perfected himself that is better than a century of sacrifice.

The Elder 9!rip#ttas \ncleThe Elder +'riputtas maternal uncle used to donate monthly to the naked

ascetics hopin& to be reborn in the Brahma realm. The Elder +'riputta told himthat neither he% nor his teacher% kne) the )ay to the Brahma realm. The Elder+'riputta took him to the Buddha% )ho directed him onto the proper path.

)etter Than Cent#r7 of 'ireRsacrificeJ. 8o ca #assasataN 7antu% a&&iN paricare #ane

Ekaca bh'#itatt'naN% muhuttam api p@7aye+' ye#a p@7an' seyyo% yace #assasataN hutaN.1I6

J. Thou&h for a century one tends the sacred fire in the forest% if only for amoment one honours one )ho has perfected himself that honour isbetter than a century of fire9sacrifice.

The Elder 9!rip#ttas LephewThe Elder +'riputtas nephe) used to sacrifice an animal e#ery month to tend

the sacrificial fire% hopin& for rebirth in the Brahma realm. The Elder +'riputta

told him that neither he% nor his teacher% kne) the )ay to the Brahma realm.


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$J K 'ahassa Vagga

. In this )orld )hate#er &ift or alms a person seekin& merit should offerfor a year% all that is not )orth a 4uarter of the re#erence to)ards the

upri&ht )hich is excellent.

The Elder 9!rip#ttas 'riendThe Elder +'riputtas friend made an annual sacrificial slau&hter at &reat

expense. The elder took him to the Buddha )ho con#inced him of the ri&ht kindof homa&e.

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

A. 1bhi#'danas5lissa% niccaN #uddh'pac'yinoA

Catt'ro dhamm' #ahanti% 'yu #a66o sukhaN balaN.1I:

A. ;or one )ho constantly honours and respects the elders%four blessin&s increase lon&9life% beauty% bliss% and stren&th.

7#;aUUhana [ncrease of AifeT)o ascetics li#ed as companions dependin& on the city of D5&hala,&hika.

1fter forty9ei&ht years% one returned to household life% took a )ife% and started a

family. Ghen his son )as born% he #isited his former companion to pay hisrespects. The ascetic blessed him and his )ife )ith the )ords% 2on&9life to you3but he did not bless his ne)born son. Kn bein& asked the reason% the ascetic saidthat the boy )ould die )ithin se#en days% but the recluse :otama mi&ht kno)ho) to pre#ent it.

The father% as ad#ised by the Buddha% erected a pa#ilion at the door of hishouse% and in#ited the monks to recite the Protection Discourses continuously for

se#en days and ni&hts. Kn the last day% the Buddha himself came to recite thetexts% and on the follo)in& mornin& blessed the child )ith lon& life% sayin& thathe )ould li#e for a hundred and t)enty years. The boy )as &i#en the name2yu#ahana increase of life.3

Ghen the monks discussed ho) the child &ained lon& life throu&h theBuddhas compassion% the Buddha spoke on the blessin&s that accrue to one )hohonours the )orthy.

A#addh'pacc'yino


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Better Than A H$ndred Years $

)etter Than "#ndred YearsAA. 8o ca #assasataN 75#e% duss5lo asam'hito

Ek'haN 75#itaN seyyo% s5la#antassa 7h'yino.11IAA. Thou&h one li#es a hundred years% immoral and uncontrolled% better is a

sin&le days life if one is moral and meditati#e.

The Lo;ice 9akiccaThirty men became monks in old a&e and )ished to retire to a certain forest

to meditate. ;oreseein& dan&er% the Buddha ad#ised them to take the no#ice+aNkicca.A1 band of thie#es% learnin& of their presence in the forest% approached

them and demanded a monk to be &i#en as a sacrifice. 1ll of the monks#olunteered to offer their li#es% but +aNkicca obtained their permission tosacrifice his life for the sake of the others% explainin& that )as the reason )hy theBuddha had sent him.

The bandits took him to their lair and made preparations to kill him. Theno#ice attained to 7h'na. The bandits rin&leader tried to execute him )ith hiss)ord% but it 7ust bounced off his neck.


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K 'ahassa Vagga

TreeRst#mp oUaa1 monk% ha#in& attained 1rahantship in a forest% )as comin& to see the

Buddha. 1s he )as tired he sat on a flat rock and entered 7h'na. 1 lar&e numberof thie#es% ha#in& plundered a #illa&e% )ere carryin& their loot )hen they came

up to the rock )here the elder )as meditatin&. 0istakin& him for a tree stump inthe dark they piled their stolen &oods o#er his head and slept. 1t da)n they tookfri&ht% thinkin& him to be a non9human bein&.


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8ea%ising Empermanen#e is Best A

Healising [mpermanence is )estA. 8o ca #assasataN 75#e% apassaN udayabbayaNA

Ek'haN 75#itaN seyyo% passato udayabbayaNA

.11$A. Thou&h one should li#e a hundred years not understandin& ho) all

thin&s arise and pass a)ay% better is a sin&le days life if one sees ho) allthin&s arise and pass a)ay.

The Elder L#n PaS!c!r!Pa*'c'r' )as the dau&hter of a millionaire of +'#atth5. Ghen she )as sixteen

she fell in lo#e and ran a)ay )ith a ser#ant. They li#ed a simple life in a remote

#illa&e. Ghen she )as pre&nant she )ished to return to &i#e birth in her familyhome.


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! K 'ahassa Vagga

and became ashamed of her nakedness. 1 man thre) her his cloak% )hich she puton. The Buddha listened to the story of her &rief% and tau&ht her about thesufferin& of saNs'ra% and ho) relati#es are no protection for one still sub7ect tobirth and death. 1s she listened to the Dhamma% Pa*'c'r' realised nibb'na%&ained +tream9)innin&% and asked to become a nun. ;rom her patient and

pleasant demeanour =Pa*it' c'ratt'> she became kno)n as Pa*'c'r'.

+ome time later% )hile she )as )ashin& her feet% she noticed ho) the )aterflo)ed a)ay in three sta&es some drops of )ater flo)ed and subsided close toher% some farther a)ay from her% some still farther a)ay. This induced her tomeditate on impermanence. The Buddha sa) her )ith his Di#ine Eye and%

pro7ectin& himself before her% uttered the abo#e #erse 2Thou&h one should li#e ahundred years not understandin& ho) all thin&s arise and pass a)ayg3 1t theconclusion of the #erse Pa*'c'r' attained 1rahantship.

9eeing the Deathless is )estA. 8o ca #assasataN 75#e% apassaN amataN padaN

Ek'haN 75#itaN seyyo% passato amataN padaN.11&

A. Thou&h one should li#e a hundred years not seein& the deathless% betteris a sin&le days life if one sees the deathless.

The Elder L#n is!gotam1 youn& mother named ?is'&otam5% lost her only child. 1s she had ne#er

come across an instance of death she carried the corpse on her hip belie#in& thechild to be ill and searchin& for a remedy. 1 )ise man directed her to the Buddha

)ho ad#ised her to collect some mustard seed from a household )here none had

died. +he &ot mustard seed at e#ery house% but found no household )here nonehad died. The truth &radually da)ned upon her. Ghen she returned% the Buddhapreached the Dhamma% and she became a nun. Kne day she obser#ed theflickerin& of a lamp and reflected on the impermanence of life. The Buddha

pro7ected his ima&e before her and uttered this stanLa comparin& life to aflickerin& lamp.

Healising the Dhamma is )est

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


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8ea%ising the Dhamma is Best "

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

The \ngratef#l Children1 )ealthy )ido) had se#en sons and se#en dau&hters. 1t the re4uest of the

children% )ho promised to support her% she distributed her property amon&them.


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: P!pa Vagga

E;il%ake "aste in Doing ]ood

A. 1bhittharetha kaly'6e% p'p' cittaN ni#'rayeDandhahi karoto puaN% p'pasmiN ramat5 mano.11B

A. 0ake haste in doin& &ood% restrain your mind from e#il% for the mind ofhim )ho is slo) in doin& &ood deli&hts in e#il.

The )rahmin with @nl7 @ne ]arment1 man and his )ife had only one under &arment each and only one upper

&arment bet)een them.


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$ -"pa Vagga

done so in the middle )atch% he )ould ha#e recei#ed 1 :ift of Ei&hts. +ayin&this% he uttered the #erse sayin& that one should make haste in doin& &ood.

Do Lot Do E;il Hepeatedl7!. P'pace puriso kayir'% na naNAkayir' punappunaN

/a tamhi chandaN kayir'tha% dukkho p'passa uccayo.116

!. If a person commits e#il% let him not do it repeatedlyhe should not deli&ht in it% for the accumulation of e#il is painful.

The Elder 9e77asaka

The Elder +eyyasaka became discontented )ith the monks life.


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*ood and vi% Are Ono5n y Their ++e#ts

. Bhadropi passati p'paN% y'#a bhadraN na paccati8ad' ca paccati bhadraN% atha bhadro bhadr'ni passati.12I

. E#en an e#il9doer sees &ood as lon& as e#il doesnt ripenbut )hen it bears fruit% then he sees the e#il result.

. E#en a &ood person sees e#il so lon& as &ood doesnt ripenbut )hen it bears fruit then the &ood one sees the &ood result.

n!thapiUika the Chief 9#pporterThe millionaire 1n'thapi6ika supported the +a,&ha so &enerously that he

used the &reater part of his fortune. 1 &uardian deity of his house criticised him

for his extra#a&ant alms&i#in&% and ad#ised him to de#ote himself more to hisbusiness.


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J -"pa Vagga

Do Lot Disregard %erit. 0'#amaetha puassa% na maN taN '&amissati.

Hdabindunip'tena% udakumbhopi p@ratiDh5ro p@ratiApuassa% thokathokam pi 'cinaN.122

. Do not disre&ard merit% sayin& 2It )ill not come to me3 by the fallin& ofdrops e#en a )ater97ar is filled like)ise the )ise man% &atherin& little bylittle% fills himself )ith &ood.

The %illionaire CatRfootKn hearin& the Buddhas teachin& on the benefits of &i#in& alms and ur&in&

others to &i#e% a )ise layman in#ited the Buddha and the +a,&ha for the nextdays meal.


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

The 5ealth7 %erchant1 band of robbers tried% but failed% to &ain entry to the house of a )ealthy

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

Lo E;il 5itho#t )ad [ntention. P'6imhi ce #a6o n'ssa% hareyya p'6in' #isaN

/'bba6aN #isam an#eti% natthi p'paN akubbato.12&

. If there is no )ound on ones hand% one may carry poison. Poison doesnot harm one )ho has no )ound. There is no e#il for him )ho thinks noe#il.

The "#nter #kk#Samitta1 rich mans dau&hter% )ho )as a +tream9)inner% fell in lo#e )ith a hunter at

first si&ht% and eloped )ith him. +he &a#e birth to se#en sons% and they all &re)up and married.

Kne day% the Buddha sa) that the hunter and his relati#es )ere ready torealise the Dhamma.


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J -"pa Vagga

2+o% this is my father9in9la)3 and the sons like)ise thou&ht% 2This is my&randfather.3 They thro) aside their bo)s% and asked for for&i#eness. TheBuddha tau&ht them the Dhamma% and all fifteen family members attained+tream9)innin&.

The Buddha continued on his round for alms% and )hen he returned late% theElder nanda asked him )here he had been. The Buddha related )hat hadhappened.

The monks discussed )hat these e#ents% and )ondered )hether the hunters)ife had committed an e#il deed by &i#in& bo)s and arro)s to her husband to &ohuntin&. The Buddha explained that she )as blameless as she 7ust obeyed herhusband and had no e#il intention to kill any animals.

Kn another occasion% the monks discussed )hat the hunters family had donein a pre#ious life to &ain nibb'na in this life% so the Buddha told this story of the

past.

The Two )ankers1t one time the people constructed a pa&oda for the relics of the Buddha

?assapa. Ghen they came to the sta&e of makin& the 7e)elled casket for the relicsthey needed a hu&e amount of money. The #illa&e banker offered ten million ifthe people )ould appoint him as the president of their pa&oda buildin&association. Then the city banker offered t)enty million. The #illa&e bankeroffered thirty million% but the city banker offered forty million. Ghen the citybanker offered ei&hty million the #illa&e banker thou&ht% 2I ha#e only ninetymillion% but the city banker has four hundred million. If I offer ninety million I

)ill be reduced to po#erty.3 +o he offered ei&hty million% and the ser#ices of

himself and his )ife and children as ser#ants of the pa&oda.The people considered that )as better than any amount of money% so they

appointed him as their president% and completed the pa&oda )ith the money theyhad raised. 1lthou&h &ranted their freedom by the people% the family passed theremainder of their life in the ser#ice of the pa&oda. 1fter en7oyin& celestial bliss

until the time of the Buddha :otama% the )ife of the #illa&e banker )as reborn asthe dau&hter of a millionaire of +'#atth5% and the banker )as reborn as a hunter.Thus due to their lon& association in the past% the youn& )oman fell in lo#e )iththe hunter at first si&ht.


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No vi% &itho$t Bad Entention JA

Throu&h past association% or present ad#anta&e1ffection sprin&s up a&ain% like a lotus in )ater. =O'.ii.!">

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

5ho "arms the [nnocent Comes to ]riefA. 8o appadu**hassa narassa dussati%

suddhassa posassa ana,&anassaTam e#a b'laN pacceti p'paN%

sukhumo ra7o pa*i#'taN #a khitto.12(

A. Ghoe#er harms a harmless person% one pure and innocent% upon that#ery fool the e#il recoils like fine dust thro)n a&ainst the )ind.

oka the "#nter?oka hunted )ith do&s. Kn the )ay to hunt% he met a certain monk% and

thou&ht it )as a bad omen. The hunter cau&ht nothin& the entire day. Kn his

return he met the same monk% so he set his do&s on him. The monk climbed atree to sa#e himself. The hunter pierced the monks feet )ith his arro)s. 1s themonk )as stru&&lin& in a&ony% his upper robe fell on the hunter% co#erin& him.The do&s% thinkin& that the monk had fallen% tore their o)n master to pieces.

The monk later approached the Buddha and asked if he had done any )ron&to cause the mans death. The Buddha cleared his doubts and described the e#ilconse4uences of harmin& an innocent person.

)irth Depends on ctionsAA. :abbham eke uppa77anti% nirayaN p'pakammino

+a&&aN su&atino yanti% parinibbanti an'sa#'.12B

AA. +ome are born in a )omb e#il9doers =are reborn> in hellthe #irtuous &o to hea#en the 1rahants attain nibb'na.

The Elder Tissa and the Aapidar7

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


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J! -"pa Vagga

&em )as smeared )ith blood. ofones e#il deed.

Three 9tories of Tra;ellers

Three &roups of monks came to #isit the Buddha. Kn their )ay% one &roupsa) a cro) fly into a burnin& bundle of thatch% and &et burnt to death.

1 second &roup came by ship. Ghen the ship )as becalmed mid9ocean forse#eral days% lots )ere dra)n and the captains beautiful youn& )ife dre) theshort stra) three times in succession. The captain ordered her 7e)els to beremo#ed and to cast her o#erboard )ith a ba& of ballast tied to her neck% so thathe )ouldnt ha#e to hear her screams as she stru&&led. +harks and turtles came atonce% and consumed her body.

A#i77ati


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Noody Can s#ape the ++e#ts o+ Oamma J"

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

)#rning an @The Buddha related ho) that cro)% as a farmer in a pre#ious birth% bein&

unable to tame an ox% had )rapped its body in stra) and burnt it to death.

Drowning a Dog1 do&% )ho had been her husband in a pre#ious life% follo)ed a )oman

e#ery)here. +ome youths teased her% and she dro#e the do& a)ay )ith sticks andstones% but it kept follo)in& her. +he filled a #essel )ith sand% tied it )ith a ropeto the do&s neck and dro)ned the do& in a pool.

[mprisoning an [g#anaThe se#en monks% born as co)herds in a pre#ious life% had imprisoned an

i&uana in an anthill. They for&ot about it for se#en days% but released it and let it&o )hen they remembered. They escaped fallin& into hell% but suffered fromstar#ation for se#en days in each of fourteen successi#e li#es.

The Buddha added that no one is exempt from the conse4uences of his or herpast e#il deeds.

Death Cannot )e @;ercomeA". /a anta(ikkhe na samuddama77he%

na pabbat'naN #i#araN pa#issa

/a #i77at5 so 7a&atippadeso%yattha**hitoAnappasahetha maccu.128

A". /ot in the sky% nor in mid9ocean% nor in a mountain ca#e% is found thatplace on earth )here abidin& one )ill not be o#ercome by death.

ing 9#ppab#ddha @bstr#cts the )#ddha?in& +uppabuddha% Princess 8asodhar's father% hated the Buddha for t)o

reasons he had renounced his dau&hter% and ha#in& ordained his son% )as hostile

A yattha**hitaN


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J -"pa Vagga

to)ards him.A ?in& +uppabuddha blocked the )ay )hen the Buddha )ent foralms% and sat in the street drinkin& stron& li4uor. Thou&h told repeatedly that theteacher had come% he refused to let him pass% sayin& that the Buddha )as notolder than himself. The Buddha turned back )ith the +a,&ha.

Ghen asked by the Elder nanda% the Buddha predicted that +uppabuddha)ould be s)allo)ed up by the earth in se#en days at the door of his o)n palace.Ghen told of this by a spy% ?in& +uppabuddha did e#erythin& he could to a#ert it%but died exactly as predicted by the Buddha% and fell into 1#5ci hell.

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


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1I Da/0a Vagga

P#nishmentDo Lot ill Lor Ca#se to ill

A. +abbe tasanti da6assa% sabbe bh'yanti maccuno1tt'naN upamaN kat#'% na haneyya na &h'taye.12:

A. 1ll tremble at the rod. 1ll fear death. Comparin& others )ith oneself%one should neither kill nor cause to kill.

The ]ro#p of 9i %onksThe &roup of se#enteen monks prepared a d)ellin&. The &roup of six monks

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

Aife is Dear to ll!. +abbe tasanti da6assa% sabbesaN 75#itaN piyaN

1tt'naN upamaN kat#'% na haneyya na &h'taye.1$I

!. 1ll tremble at the rod. ife is dear to all. Comparin& others )ith oneself%one should neither hit nor in7ure others.

The ]ro#p of 9i %onksThe &roup of six monks 4uarrelled a&ain )ith the &roup of se#enteen monks

and made threatenin& &estures. Kn hearin& of the incident% the Buddha laid do)na trainin& rule and uttered the abo#e #erse.

%olest Lone". +ukhak'm'ni bh@t'ni% yo da6ena #ihiNsati

1ttano sukham es'no% pecca so na labhate sukhaN.1$1

. +ukhak'm'ni bh@t'ni% yo da6ena na hiNsati

1ttano sukham es'no% pecca so labhate sukhaN.1$2

J


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J$ PQ < R>?@> >>

". Ghoe#er% seekin& his o)n happiness% harms )ith the rod other pleasure9lo#in& bein&s% experiences no happiness hereafter.

. Ghoe#er% seekin& his o)n happiness% harms not )ith the rod otherpleasure9lo#in& bein&s% experiences happiness hereafter.

The ]ang of )o7sGhile )alkin& for alms% the Buddha sa) a &an& of boys beatin& a snake )ith

sticks.


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'peak Not Harsh%y J

died% she )as reborn in 1#5ci hell% and at the time of :otama Buddha she )asreborn as a man% and )ent forth. Due to that pre#ious e#il kamma% )here#er he

)ent% the elder )as follo)ed by a female phantom% and )as kno)n as?o6adh'na Thera.A

+ome monks ur&ed 1n'thapi6ika to dri#e the monk out of his monastery%but he said the Buddha )ould kno) about it. The monks said the same to

-is'kh'% but she &a#e the same reply. Then they reported the matter to the kin&%ur&in& him to dri#e the monk out of his kin&dom% lest he should brin& reproachon the other monks. The kin& asked )here the elder )as stayin&% and )ent tomake a thorou&h in#esti&ation for himself. Disco#erin& that there )as no

)oman% but 7ust a phantom% the kin& offered to pro#ide the four re4uisites forhim% as the elder mi&ht ha#e difficulty other)ise.

The monks )ho had repo

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Dhamma Pad A