.TLKN: The Dhammapada: Verses and Stories

Dhammapada Verse 308
Vaggumudatiriya Bhikkhu Vatthu

Seyyo ayogulo bhutto
tatto aggisikhupamo
yance bhunjeyya dussilo
ratthapindamasannato.

Verse 308: 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 (sila) and unrestrained in thought, word and deed.

The Bhikkhus Who Lived on the Bank of the Vaggumuda River

While residing at the Mahavana forest near Vesali, the Buddha uttered Verse (308) of this book, with reference to the bhikkhus who spent the vassa on the bank of the Vaggumuda River.

At that time, there was a famine in the country of the Vajjis. So, to enable them to have enough food, those bhikkhus made it appear to the people that they had attained Magga and Phala although they had not done so. The people from the village, believing them and respecting them, offered much food to them leaving very little for themselves.

At the end of the vasa, as was customary, bhikkhus from all parts of the country came to pay homage to the Buddha. The bhikkhus from the bank of the river Vaggumuda also came. They looked hale and hearty while the other bhikkhus looked pale and worn out. The Buddha talked to all the bhikkhus and enquired how they fared during the vassa. To the bhikkhus from Vaggumuda 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 getting alms-food.

The Buddha knew how those bhikkhus 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 vassa ?" Then the bhikkhus told him how they discussed among themselves and decided that they should address one another in such a way that the villagers would think that they had really attained jhana, Magga and Phala. Then the Buddha asked them whether they had really attained jhana, Magga and Phala. When they answered in the negative, the Buddha reprimanded them.

Then the Buddha spoke in verse as follows:

Dhammapada Verses 309 and 310
Khemakasetthiputta Vatthu

Cattari thanani naro pamatto
apajjati paradarupasevi
apunnalabham na nikamaseyyam
nindam tatiyam nirayam catuttham.

Apunnalahho ca gati ca papika
bhitassa bhitaya rati ca thokika
raja ca dandam garukam paneti
tasma naro paradaram na seve.

Verse 309: Four misfortunes befall a man who is unmindful of right conduct and commit sexual misconduct with another man's wife: acquisition of demerit, disturbed sleep, reproach, and suffering in niraya.

Verse 310: Thus, there is the acquisition of demerit, and there is rebirth in the evil apaya 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 misconduct with another man's wife.

The Story of Khemaka, the Son of a Rich Man

While residing at the Jetavana monastery, the Buddha uttered Verses (309) and (310) of this book, with reference to Khemaka, the son of a rich man. Khemaka was also the nephew of the renowned Anathapindika.

Khemaka, 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 a prey to him. Khemaka committed 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 Pasenadi of Kosala did not take action because Khemaka was the nephew of Anathapindika. So Anathapindika himself took his nephew to the Buddha. The Buddha talked to Khemaka about the depravity of sexual misconduct and the seriousness of the consequences.

At the end of the discourse Khemaka attained Sotapatti Fruition.

Dhammapada Verses 311, 312 and 313
Dubbacabhikkhu Vatthu

Kuso yatha duggahito
hatthameva' nukantati
samannam dupparamattham
nirayayu' pakadhati.

Yam kinci sithilam kammam
samkilitthanca yam vatam
sankassaram brahmacariyam
na tam hoti mahapphalam.

Kayira ce kayirathenam
dalhamenam parakkame
sithilo hi paribbajo
bhiyyo akirate rajam.

Verse 311: Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

Verse 312: An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.

Verse 313: If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilements).

The Story of the Obstinate Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verses (311), (312) and (313) of this book, with reference to an obstinate bhikkhu.

Once, there was a bhikkhu who was feeling remorse for having unwittingly cut some grass. He confided about this to another bhikkhu. The latter was reckless and stubborn by nature, and he did not think much about committing small misdeeds. So he replied to the first bhikkhu, "Cutting grass is a very minor offence; if you just confide and confess to another bhikkhu 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 offences. When the Buddha was told about this, he reprimanded the reckless, stubborn bhikkhu.

Then the Buddha spoke in verse as follows:

Verse 311: Just as kusa grass if badly held cuts that very hand, so also, the ill-led life of a bhikkhu drags that bhikkhu down to niraya.

Verse 312: An act perfunctorily performed, or a practice that is depraved, or a questionable conduct of a bhikkhu is not of much benefit.

Verse 313: If there is anything to be done, do it well; do it firmly and energetically; for the slack life of a bhikkhu scatters much dust (of moral defilements).

At the end of the discourse the reckless obstinate bhikkhu realized the importance of restraint in the life of a bhikkhu and strictly obeyed the Fundamental Precepts for the bhikkhus. Later, through practice of Insight Meditation, that bhikkhu attained arahatship.

Dhammapada Verse 314
Issapakata Itthi Vatthu

Akatam dukkatam seyyo
paccha tappati dukkatam
katanca sukatam seyyo
yam katva nanutappati.

Verse 314: 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.

The Story of a Woman of Jealous Disposition

While residing at the Jetavana monastery, the Buddha uttered Verse (314) of this book, 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 Savatthi. She found that her husband was having 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 Jetavana monastery. Soon after they left, some relatives 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 monastery 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."

Then the Buddha spoke in verse as follows:

Verse 314: 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.

At the end of the discourse the couple attained Sotapatti Fruition.

Dhammapada Verse 315
Sambahulabhikkhu Vatthu

Nagaram yatha paccantam
guttam santarabahiram
evam gopetha attanam¹
khano vo ma upaccaga
khanatita hi socanti
nirayamhi samappita.

Verse 315: As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya.

1. evam gopetha attanam: so guard yourself; i.e., to guard the internal as well as the external senses. The six internal senses (sense bases) are eye, ear, nose, tongue, body and mind; the six external senses (sense objects) are visible object, sound, odour, taste, touch and idea.

The Story of Many Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (315) of this book, with reference to a group of bhikkhus who spent the vassa in a border town.

In the first month of their stay in that border town, the bhikkhus were well provided and well looked after by the townsfolk. During the next month the town was plundered by some robbers and some people were taken away as hostages. The people of the town, therefore, had to rehabilitate their town and reinforce fortifications. Thus, they were unable to look to the needs of the bhikkhus as much as they would like to and the bhikkhus had to fend for themselves. At the end of the vassa, those bhikkhus came to pay homage to the Buddha at the Jetavana monastery in Savatthi. On learning about the hardships they had undergone during the vassa, the Buddha said to them "Bhikkhus, do not keep thinking about this or anything else; it is always difficult to have a carefree, effortless living. Just as the townsfolk guard their town, so also, a bhikkhu should be on guard and keep his mind steadfastly on his body."

Then the Buddha spoke in verse as follows:

Verse 315: As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya.

At the end of the discourse those bhikkhus attained arahatship.

Dhammapada Verse 315
Sambahulabhikkhu Vatthu

Nagaram yatha paccantam
guttam santarabahiram
evam gopetha attanam¹
khano vo ma upaccaga
khanatita hi socanti
nirayamhi samappita.

Verse 315: As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya.

The Story of Many Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (315) of this book, with reference to a group of bhikkhus who spent the vassa in a border town.

Then the Buddha spoke in verse as follows:

Verse 315: As a border town is guarded both inside and outside, so guard yourself. Let not the right moment go by for those who miss this moment come to grief when they fall into niraya.

At the end of the discourse those bhikkhus attained arahatship.

Dhammapada Verses 318 and 319
Titthiyasvaka Vatthu

Avajje vajjamatino
vajje cavajjadassi no
micchaditthisamada
satta gacchanti duggatim.

Vajjanca vajjato natva
avajjanca avajjato
sammaditthisamadana
satta gacchanti suggatim.

Verse 318: Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

Verse 319: Beings who know what is wrong as wrong. who know what is right as right, and who hold right views go to a happy plane of existence (suggati).

The Story of the Disciples of Non-Buddhist Ascetics

While residing at the Nigrodarama monastery, the Buddha uttered Verses (318) and (319) of this book, with reference to some disciples of the Titthis (non-Buddhist ascetics).

The disciples of the Titthis 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 Jetavana monastery, do not pay obeisance to the bhikkhus of the Sakyan clan." On one occasion, while the Titthi boys were playing with a Buddhist boy near the entrance to the Jetavana monastery, they felt very thirsty. As the children of the disciples of the Titthis 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 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 Samgha.

When the boys went home, they talked about their visit to the Jetavana 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 ruined," etc. Some intelligent neighbours advised the wailing parents to stop weeping and to send their sons to the Buddha. Somehow, they agreed and the boys as well as their parents went to the Buddha.

The Buddha knowing why they had come spoke to them in verse as follows:

Verse 318: Beings who imagine wrong in what is not wrong, who do not see wrong in what is wrong, and who hold wrong views go to a lower plane of existence (duggati).

Verse 319: Beings who know what is wrong as wrong. who know what is right as right, and who hold right views go to a happy plane of existence (suggati).

At the end of the discourse all those people came to be established in faith in the Three Gems, and after listening to the Buddha's further discourses, they subsequently attained Sotapatti Fruition.

End of Chapter Twenty-Two: Niraya

23 Nagavagga

Dhammapada Verses 320, 321 and 322
Attadanta Vatthu

Aham nagova sangame
capato patitam saram
ativakyam titikkhissam
dussilo hi bahujjano.

Dantam nayanti samitim
dantam raja' bhiruhati
danto settho manussesu
yo' tivakyam titikkhati.

Varamassatara danta
ajaniya ca sindhava
kunjara ca mahanaga
attadanto tato varam.

Verse 320: As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

Verse 321: Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.

Verse 322: Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

On Subduing Oneself

While residing at the Ghositarama monastery, the Buddha uttered Verses (320), (321) and (322) of this book, with reference to the patience and endurance manifested by himself when abused by the hirelings of Magandiya, one of the three queens of King Udena.

Once, the father of Magandiya, being very much impressed by the personality and looks of the Buddha, had offered his very beautiful daughter in marriage to Gotama 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 Magandiya's father and mother discerning the truth of the remark attained Anagami Fruition. Magandiya, 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 Udena. When Magandiya heard that the Buddha had come to Kosambi, 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 Ananda 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 elephant who withstands the arrows that come from all quarters, I also will bear patiently the abuses that come from people without morality."

Then the Buddha spoke in verse as follows:

Verse 320: As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

Verse 321: Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.

Verse 322: Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

At the end of the discourse, those who had abused the Buddha realized their mistake and came to respect him; some of them attained Sotapatti Fruition.

Dhammapada Verse 323
Hatthacariyapubbaka Bhikkhu Vatthu

Na hi etehi yanehi
gaccheyya agatam disam
yatha' ttana sudantena
danto dantena gacchati.

Verse 323: Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one¹can get to that place (i.e., Nibbana).

1. The tamed one: One, who having first controlled the senses, has later developed Magga Insight. (The Commentary)

The Story of the Bhikkhu Who Had Been a Trainer of Elephants

While residing at the Jetavana monastery, the Buddha uttered Verse (323) of this book, with reference to a bhikkhu who had previously been an elephant trainer.

On one occasion, some bhikkhus 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 bhikkhus, who was an ex-elephant trainer, told the other bhikkhus how it could be easily handled. The elephant trainer hearing him did as told by the bhikkhu, and the elephant was quickly subdued. Back at the monastery, the bhikkhus related the incident to the Buddha. The Buddha called the ex-elephant trainer bhikkhu to him and said, "O vain bhikkhu, who is yet far away from Magga and Phala ! You do not gain anything by taming elephants. There is no one who can get to a place where one has never been before (i.e.. Nibbana) by taming elephants; only one who has tamed himself can get there."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 324
Parijinna Brahmanaputta Vatthu

Dhanapalo nama kunjaro
katukabhedano dunnivarayo
baddho kabalam na bhunjati
sumarati nagavanassa kunjaro.

Verse 324: The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).

The Story of an Old Brahmin

While residing at the Veluvana monastery, the Buddha uttered Verse (324) of this book, with reference to an old brahmin.

Once, there lived in Savatthi an old brahmin 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 affectionate to him. In course of time, somehow they coaxed him to give them the remaining four lakhs. Thus, he was left practically 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 brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest 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 brahmin 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 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 brahmin recited these verses, many people 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 properly 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 brahmin became healthier than before and soon put on some weight. He realized that he had been showered 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 Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.

Then the Buddha spoke in verse as follows:

Verse 324: The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i. e., longing to look after his parents).

At the end of the discourse, the old brahmin as well as his four sons and their wives attained Sotapatti Fruition.

Dhammapada Verse 325
Pasenadikosala Vatthu

Middhi yada hoti mahagghaso ca
niddayita samparivattasayi
mahavarahova nivapaputtho
punappunam gabbhamupeti mando.

Verse 325: The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

The Story of King Pasenadi of Kosala

While residing at the Jetavana monastery, the Buddha uttered Verse (325) of this book, with reference to King Pasenadi of Kosala.

One day, King Pasenadi of Kosala 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 Sir! 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."

Then the Buddha spoke in verse as follows:

Verse 325: The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

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.

Dhammapada Verse 326
Sanusamanera Vatthu

Idam pure cittamacari carikam
yenicchakam yatthakamam yathasukham
tadajjaham niggahessami yoniso
hatthippabhinnam viya ankusaggaho.

Verse 326: 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 with his goad controls an elephant in must.

The Story of Samanera Sanu

While residing at the Jetavana monastery, the Buddha uttered Verse (326) of this book, with reference to a young samanera named Sanu.

One day, Samanera Sanu was urged by older bhikkhus to go up on the dais and recite parts of the Pali texts. When he had finished 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 devas and the ogress who had been the mother of the young samanera in a previous existence were listening to his recitation. When they heard his words, the ogress 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! (Sadhu! Sadhu!)." On account of Samanera Sanu, the mother ogress came to be very much respected and was given precedence in their assemblies by the devas and other ogres.

As the samanera 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 ogress, who was his mother of a past existence, thought, "If my son Sanu leaves the Order, I shall be put to shame and become a laughing stock among other ogres and devas; I must try and stop him leaving the Order." So, the young samanera was possessed by her; the boy rolled on the floor, muttering in coherently with saliva streaming out of his mouth. The mother got alarmed; neighbours came and tried to appease the spirits. Then, the ogress spoke out "This samanera wants to leave the religious Order and return to the life of a lay man; if he does so he will not be able to escape from dukkha." After saying those words, the ogress left the body of the boy and the boy 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 samanera then came to realize his mistake. Taking the three robes from his mother, he went back to the monastery and was soon admitted as a bhikkhu.

When told about Samanera Sanu, 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 happiness. So, control your mind as a mahout controls an elephant."

Then the Buddha spoke in verse as follows:

Verse 326: 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 with his goad controls an elephant in must.

At the end of the discourse Thera Sanu comprehended the Four Noble Truths and later attained arahatship.

Dhammapada Verse 327
Paveyyakahatthi Vatthu

Appamadarata hotha
sacittamanurakkhatha
dugga uddharath' attanam
panke sannova kunjaro.

Verse 327: Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

The Story of the Elephant Called Paveyyaka

While residing at the Jetavana monastery, the Buddha uttered Verse (327) of this book, with reference to the elephant, called Paveyyaka.

Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.

When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."

Then the Buddha spoke in verse as follows:

Verse 327: Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

At the end of the discourse the bhikkhus attained arahatship.

Dhammapada Verses 328, 329 and 330
Sambahulabhikkhu Vatthu

Sace labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
abhibhuyya sabbani parissayani
careyya tena' ttamano satima.

No ce labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
rajava rattham vijitam pahaya
eko care matanga' ranneva nago.

Ekassa caritam seyyo
natthi bale sahayata
eko care na ca papani kayira
appossukko matanga' ranneva nago.

Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

Verse 329: If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.

Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

The Story of a Number of Bhikkhus

While residing in the Palileyya forest where the elephant Palileyyaka waited on him, the Buddha uttered Verses (328), (329) and (330) of this book, with reference to the bhikkhus from Kosambi.

Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.

At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."

To this, the Buddha replied,"Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone."

Then the Buddha spoke in verse as follows:

Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

Dhammapada Verses 331, 332 and 333
Mara Vatthu

Atthamhi jatamhi sukha sahaya
tutthi sukha ya itaritarena
punnam sukham jivitasankhayamhi
sabbassa dukkhassa sukham pahanam.

Sukha matteyya loke
atho petteyyata sukha
sukha samannata loke
atho brahmannata sukha.

Sukham yava jara silam
sukha saddha patitthita
sukho pannaya patilabho
papanam akaranam sukham.

Verse 331: It is good to have friends when the need arises; it is good to be content with anything that is available; it is good to have merit when life is about to end; it is good to be rid of all dukkha.

Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas¹; also it is good to minister unto brahmanas².

Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

1. Samana: Recluses.

2. Brahmanas: here means Buddhas, paccekabuddhas or arahats. (The Commentary)

The Story of Mara

While residing in a monastery near the Himalayas. the Buddha uttered Verses (331), (332) and (333) of this book, with reference to Mara, who tried to entice him to rule as a king.

Once, while the Buddha was residing near the Himalayas, he found that many people were being ill-treated by some wicked kings. It then occurred to him whether it would be possible to prevent them from ill-treating those who should not be ill-treated and make the kings rule justly and wisely. Mara knew what the Buddha was thinking and planned to entice the Buddha to rule as a king. To him the Buddha replied, "O wicked Mara! Your teaching and my teaching are quite different. You and I cannot have any discussion. This is my teaching".

Then the Buddha spoke in verse as follows:

Verse 332: In this world it is good to be dutiful to one's mother; also it is good to be dutiful to one's father. In this world it is good to minister unto samanas; also it is good to minister unto brahmanas.

Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

End of Chapter Twenty-Three: The Elephant

24 Tanhavagga

Dhammapada Verses 331, 332 and 333
Mara Vatthu

Atthamhi jatamhi sukha sahaya
tutthi sukha ya itaritarena
punnam sukham jivitasankhayamhi
sabbassa dukkhassa sukham pahanam.

Sukha matteyya loke
atho petteyyata sukha
sukha samannata loke
atho brahmannata sukha.

Sukham yava jara silam
sukha saddha patitthita
sukho pannaya patilabho
papanam akaranam sukham.

Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

1. Samana: Recluses.

2. Brahmanas: here means Buddhas, paccekabuddhas or arahats. (The Commentary)

The Story of Mara

While residing in a monastery near the Himalayas. the Buddha uttered Verses (331), (332) and (333) of this book, with reference to Mara, who tried to entice him to rule as a king.

Then the Buddha spoke in verse as follows:

Verse 333: It is good to have virtue till old age, it is good to have unshakable faith, it is good to gain wisdom, it is good to do no evil.

End of Chapter Twenty-Three: The Elephant

Dhammapada Verses 338 to 343
Sukarapotika Vatthu

Yathapi mule anupaddave dalhe
chinnopi rukkho punareva ruhati
evampi tanhanusaye anuhate
nibbattati dukkhamidam punappunam.

Yassa chattimsati sota
manapasavana bhusa
maha vahanti dudditthim
sankappa raganissita.

Savanti sabbadhi sota
lati uppajja titthati
tanca disva latam jatam
mulam pannaya chindatha.

Saritani sinehatani ca
somanassani bhavanti jantuno
te satasita sukhesino
te ve jatijarupaga nara.

Tasinaya purakkhata paja
parisappanti sasova bandhito
samyojanasangasattaka
dukkhamupenti punappunam ciraya.

Tasinaya purakkhata paja
parisappanti sasova bandhito
tasma tasinam vinodaye
akankhanta viragamattano.

Verse 338: Just as a tree with roots undamaged and firm grows again even though cut down, so also, if latent craving is not rooted out, this dukkha (of birth, ageing and death) arises again and again.

Verse 339: That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

Verse 340: The stream of craving flows towards all sense objects; the creeper of craving arises (at the six sense-doors) and fixes itself (on the six sense objects). Seeing that creeper of craving growing, cut off its roots with Magga Insight.

Verse 341: In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.

Verse 342: People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

Verse 343: People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.

The Story of a Young Sow

While residing at the Veluvana monastery, the Buddha uttered Verses (338) to (343) of this book, with reference to a young sow.

On one occasion, while the Buddha was on an alms-round at Rajagaha, he saw a young dirty sow and smiled. When asked by the Venerable Ananda, the Buddha replied, "Ananda, this young sow was a hen during the time of Kakusandha Buddha. As she was then staying near a refectory in a monastery she used to hear the recitation of the sacred text and the discourses on the Dhamma. When she died she was reborn as a princess. On one occasion, while going to the latrine, the princess noticed the maggots and she became mindful of the loathsomeness of the body, etc. When she died she was reborn in the Brahma realm as a puthujjana brahma but later due to some evil kamma, she was reborn as a sow. Ananda! Look, on account of good and evil kamma there is no end of the round of existences."

Then the Buddha spoke in verse as follows:

Verse 339: That man of wrong views, in whom the thirty-six streams (of craving) that flow towards pleasurable objects are strong, is carried away by his many thoughts connected with passion.

Verse 341: In beings, there flows happiness that is smeared with craving; those beings attached to pleasure and seeking pleasure are, indeed, subject to birth and ageing.

Verse 342: People beset with craving are terrified like a hare caught in a snare; held fast by fetters and bonds they undergo dukkha (round of rebirths) again and again, for a long time.

Verse 343: People beset with craving are terrified like a hare caught in a snare. Therefore, One who wishes to free himself from craving should eradicate craving.

Dhammapada Verse 344
Vibbhantabhikkhu Vatthu

Yo nibbanatho vanadhimutto
vanamutto vanameva dhavati
tam puggalametha passatha
mutto bandhanameva dhavati.

Verse 344: 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 bhikkhu); 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.

The Story of an Ex-Bhikkhu

While residing at the Veluvana monastery, the Buddha uttered Verse (344) of this book, with reference to a bhikkhu who was a pupil of the Venerable Mahakassapa.

As a pupil of the Venerable Mahakassapa, this bhikkhu had achieved the four mental absorptions (jhanas). 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 Order of the bhikkhus. As a layman, he was a failure as he did not work hard. So, his uncle 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 Mahakassapa 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 cemetery, while the executioners were making preparations to kill him, the ex-bhikkhu 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 courage 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.

Then the Buddha spoke to him in verse as follows:

At the end of the discourse, the thief who was steadfastly keeping his mind on the arising and perishing of the aggregates discerned the impermanent, unsatisfactory and non-self nature of all conditioned things and soon attained Sotapatti Fruition. Later, he went to the Buddha at the Jetavana monastery where he was again admitted to the Order by the Buddha and he instantly attained arahatship.

Dhammapada Verses 345 and 346
Bandhanagara Vatthu

Na tam dalham bandhanamahu dhira
yadayasam darujapabbajanca
sarattaratta manikundalesu
puttesu daresu ca ya apekkha.

Etam dalham bandhanamahu dhira
oharinam sithilam duppamuncam
etampi chetvana paribbajanti
anapekkhino kamasukham pahaya.

Verses 345 & 346: The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.

The Story on Imprisonment

While residing at the Jetavana monastery, the Buddha uttered Verses (345) and (346) of this book, with reference to some thieves who were kept in chains.

One day, thirty bhikkhus came into Savatthi for alms-food. While they were on their alms-round, they saw some prisoners being brought out with their hands and legs in chains. Back at the monastery, after relating what they had seen in the morning, they asked the Buddha whether there were any other bonds stronger than these. To them the Buddha answered, "Bhikkhus! These bonds are nothing compared to those of craving for food and clothing, for riches and for family. Craving is a thousand times, a hundred thousand times stronger than those chains, hand-cuffs and cages. That is the reason why the wise cut off craving and renounce the world and enter the Order of the bhikkhus."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 348
Uggasena Vatthu

Muncapure¹munca pacchato²
majjhe³munca bhavassa paragu⁴
sabbattha vimuttamanaso
na punam jatijaram upehisi.

Verse 348: Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

1, 2, 3. pure, pacchato, majjhe: the reference is to attachment to the past, future and present Khandha aggregates.

4. bhavassa paragu: one who has gane to the other shore or end of existences (i.e., Nibbana); an arahat.

The Story of Uggasena

While residing at the Jetavana monastery, the Buddha uttered Verse (348) of this book, with reference to Uggasena, 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 Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, 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 help carry boxes, to drive the carts, etc.

In course of time, a son was born to Uggasena 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!" Uggasena 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, Uggasena became a skilful acrobat.

Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena 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 Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths."

Then the Buddha spoke in verse as follows:

At the end of the discourse Uggasena, who was still on top of the pole, attained arahatship. He came down and was soon admitted to the Order by the Buddha.

Dhammapada Verses 349 and 350
Culadhanuggaha Pandita Vatthu

Vitakkamathitassa jantuno
tibbaragassa subbhanupassino
bhiyyo tanha pavaddhati
esa kho dalham karoti bandhanam.

Vitakkupasame ca yo rato
asubham bhavayate sada sato
esa kho byanti kahiti
esa cheechati marabandhanam.

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

The Story of Culadhanuggaha, the Skilful Archer

While residing at the Jetavana monastery, the Buddha uttered Verses (349) and (350) of this book, with reference to a young bhikkhu, who was a skilful archer in one of his previous existences.

Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

At the end of the discourse, the young bhikkhu attained Sotapatti Fruition.

Dhammapada Verses 351 and 352
Mara Vatthu

Nitthangato asantasi
vitatanho anangano
acchindi bhavasallani
antimoyam samussayo.

Vitatanho anadano
niruttipadakovido¹
akkharanam sannipatam
janna pubbaparani ca
sa ve "antimasariro
mahpanno mahapuriso" ti vuccati.

Verse 351: He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence²(for him).

Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

1. niruttipadakovido: skilled in niruttipatisambhida i.e., skilled in the knowledge of words.

2. lit., body.

The Story of Mara

While residing at the Jetavana monastery, the Buddha uttered Verses (351) and (352) of this book, with reference to Mara who had come to frighten Samanera Rahula, son of Gotama Buddha.

On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."

Then the Buddha spoke in verse as follows:

Hearing the above words, Mara realized that the Buddha knew about his tricks and instantly disappeared.

Dhammapada Verse 353
Upakajivaka Vatthu

Sabbabhibhu sabbaviduhamasmi
sabbesu dhammesu anupalitto
sabbanjaho tanhakkhaye vimutto
sayam abhinnaya kamuddiseyyam.

Verse 353: 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?

The Story of Upaka

The Buddha uttered Verse (353) of this book, in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha 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.

Then the Buddha spoke in verse as follows:

At the end of the discourse Upaka expressed neither approval nor disapproval but just nodded a few times and went on his way.

hammapada: Verses and Stories

Dhammapada Verse 354
Sakkapanha Vatthu

Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.

Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

The Story of the Questions Raised by Sakka

While residing at the Jetavana monastery, the Buddha uttered Verse (354) of this book, with reference to four questions raised by Sakka, king of the devas.

On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

(a) Among gifts, which is the best?

(b) Among tastes, which is the best?

(d) Why is the eradication of craving said to be the most excellent?

To these questions, the Buddha replied, "Oh 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 arahatship and is, therefore, the greatest of all conquests."

Then the Buddha spoke in verse as follows:

Verse 354: The gift of tile Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

At the end of the discourse, Sakka said to the Buddha, "Venerable Sir, 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? Venerable Sir! I pray that, from now on, we may be given a share in the merit of good deeds". Then the Buddha asked all the bhikkhus to assemble and exhorted them to share the merit of all their good deeds with all beings.

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.

Dhammapada Verse 355
Aputtakasetthi Vatthu

Hananti bhoga dummedham
no ca paragavesino
bhogatanhaya dummedho
hanti anneva attanam.

Verse 355: Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

The Story of a Childless Rich Man

While residing at the Jetavana monastery, the Buddha uttered Verse (355) of this book, with reference to a childless rich man.

On one occasion, King Pasenadi of Kosala 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 Savatthi 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 anything in charity. He was reluctant to spend his money even on himself, and therefore, ate very sparingly and wore cheap, coarse clothes only. On hearing this the Buddha told the king and the audience about the man in a past existence. In that existence also he was a rich man.

One day, when a paccekabuddha came and stood for alms at his house, he told his wife to offer some thing to the paccekabuddha. 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 paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "Oh, this bhikkhu 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 paccekabuddha. This same man had a brother who also was a rich man. His brother had an only son. Coveting his 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 paccekabuddha he became a rich man in his present life; because he regretted having offered food to the paccekabuddha 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 niraya 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 Sir! 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."

Then the Buddha spoke in verse as follows:

Verse 355: Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

Dhammapada Verses 356, 357, 358 and 359
Ankura Vatthu

Tinadosani khettani
ragadosa ayam paja
tasma hi vitaragesu
dinnam hoti mahapphalam.

Tinadosani khettani
dosadosa ayam paja
tasma hi vitadosesu
dinnam hoti mahapphalam.

Tinadosani khettani
mohadosa ayam paja
tasma hi vitamohesu
dinnam hoti mahapphalam.

Tinadosani khettani
icchadosa ayam paja
tasma hi vigaticchesu
dinnam hoti mahapphalam.

Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.

Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

The Story of Deva Ankura

While on a visit to the Tavatimsa deva realm, the Buddha uttered Verses (356) to (359) of this book, with reference to a deva named Ankura.

The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered, "O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."

Then the Buddha spoke in verse as follows:

Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.

Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

End of Chapter Twenty-four: Craving

25 bhakhuvagga

Dhammapada Verses 360 and 361
Pancabhikkhu Vatthu

Cakkhuna samvaro sadhu
sadhu sotena samvaro
ghanena samvaro sadhu
sadhu jivhaya sarmvaro.

Kayena samvaro sadhu
sadhu vacaya samvaro
manasa samvaro sadhu
sadhu sabbattha samvaro
sabattha sambuto bhikkhu
sabbadukkha pamuccati.

Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).

The Story of Five Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (360) and (361) of this book, with reference to five bhikkhus.

Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."

Then the Buddha spoke in verse as follows:

Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

Dhammapada Verse 362
Hamsaghatakabhikkhu Vatthu

Hatthasamyato padasamyato
vacasamyato samyatuttamo
ajjhattarato samahito
eko santusito tamahu bhikkhum.

Verse 362: 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;  him they call a bhikkhu.

The Story of a Bhikkhu Who Killed a Swan (Hamsa)

While residing at the Jetavana monastery, the Buddha uttered Verse (362) of this book, with reference to a bhikkhu who killed a swan.

Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.

Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practised morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 363
Kokalika Vatthu

Yo mukhasamyato bhikkhu
mantabhani anuddhato
attham dhammanca dipeti
madhuram tassa bhasitam.

Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma,  sweet are the words of that bhikkhu.

The Story of Bhikkhu Kokalika

While residing at the Jetavana monastery, the Buddha uttered Verse (363) of this book, with reference to Bhikkhu Kokalika.

Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."

Then the Buddha spoke in verse as follows:

Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma,  sweet are the words of that bhikkhu.
Dhammapada: Verses and Stories

Dhammapada Verse 364
Dhammaramatthera Vatthu

Dhammaramo dhammarato
dhammam anuvicintayam
dhammam anussaram bhikkhu
saddhamma¹ na parihayati.

Verse 364: The bhikkhu 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 virtuous¹.

1. saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara Dhamma).

The Story of Thera Dhammarama

While residing at the Jetavana monastery, the Buddha uttered Verse (364) of this book, with reference to Thera Dhammarama.

When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (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 bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.

Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama 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 Meditation Practice.

The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu 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 practise the Dhamma are the ones who truly pay homage to me."

Then the Buddha spoke in verse as follows:

Verse 364: The bhikkhu 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.

At the end of the discourse Thera Dhammarama attained arahatship.

Dhammapada Verses 365 and 366
Vipakkhasevaka Bhikkhu Vatthu

Salabham natimanneyya
na' nnesam pihayam care
annesam pihayam bhikkhu
samadhim nadhigacchati.

Appalabhopi ce bhikkhu
salabham nati mannati
tam ve deva pasamasanti
suddhajivim atanditam.

Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).

Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.

The Story of a Bhikkhu Who Associated With a Follower of Devadatta

While residing at the Jetavana monastery, the Buddha uttered Verses (365) and (366) of this book, with reference to a bhikkhu who was on friendly terms with a follower of Devadatta.

Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.

The Buddha then reprimanded him and pointed out that his behaviour made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."

Then the Buddha spoke in verse as follows:

Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).

Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.

Dhammapada Verse 367
Pancaggadayaka Brahmana Vatthu

Sabbaso namarupasmim
yassa natthi mamayitam
asata ca na socati
sa ve "bhikkhu" ti vuccati.

Verse 367: He who does not take the mind-and-body aggregate (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind and body) is, indeed, called a bhikkhu.

The Story of the Giver of the First-Fruits of His Labour

While residing at the Jetavana monastery, the Buddha uttered Verse (367) of this book, with reference to a brahmin who was in the habit of making five offerings of first-fruits in charity. The first-fruits here refer to the first-fruits of the field. The first-fruits of the field are given in charity at the time of harvesting, at the time of threshing, at the time of storing, at the time of cooking and at the time of filling the plate.

One day, the Buddha saw the brahmin and his wife in his vision and knew that time was ripe for the couple to attain Anagami Fruition. Accordingly, the Buddha set out for their house and stood at the door for alms food. The brahmin who was then having his meal, facing the interior part of the house, did not see the Buddha. His wife who was near him saw the Buddha, but she was afraid that if her husband saw the Buddha standing at the door for alms-food, he would offer all his rice in the plate and, in that case, she would have to cook again. With this thought in her mind, she stood behind her husband so that he would not see the Buddha; when she quietly stepped backwards and slowly came to where the Buddha was standing, and whispered to him, "Venerable Sir! We do not have any alms-food for you today." But the Buddha had decided not to leave the house; he just shook his head. Seeing this gesture, the brahmin's wife could not control herself and she burst out laughing.

At that instant, the brahmin turned round and saw the Buddha. At once he knew what his wife had done, and he cried out, "O you, my wretched wife! You have ruined me." Then, taking up his plate of rice, he approached the Buddha and apologetically requested, "Venerable Sir! Please accept this rice which I have partly consumed." To him the Buddha replied, "O brahmin! Any rice is suitable for me, whether it is not yet consumed, or is partly consumed, or even if it is the last remaining spoonful." The brahmin was very much surprised by the Buddha's reply; at the same time, it made him happy because his offer of rice was accepted by the Buddha. The brahmin next asked the Buddha by what standard a bhikkhu was judged and how a bhikkhu was defined. The Buddha knew that both the brahmin and his wife had already learned something about mind and body (nama-rupa); so he answered, "O brahmin! One who is not attached to mind and body is called a bhikkhu."

Then the Buddha spoke in verse as follows:

Verse 367: He who does not take the mind-and-body aggregate (nama-rupa) as "I and mine", and who does not grieve over the dissolution (of mind and body) is, indeed, called a bhikkhu.

At the end of the discourse both the brahmin and his wife attained Anagami Fruition.

Dhammapada Verses 368 to 376
Sambahulabhikkhu Vatthu

Mettavihari yo bhikkhu
pasanno buddhasasane
adhigacche padam santam
sankharupasamam sukham.

Sinca bhikkhu imam navam
sitta te lahumessati
chetva raganca dosanca
tato nibbanamehisi.

Panca¹chinde panca²jahe
panca³ cuttari bhavaye
pancasangatigo⁴bhikkhu
"oghatinno" ti vuccati.

Jhaya bhikkhu ma pamado
ma te kamagune ramessu cittam
ma lohagulam gili pamatto
ma kandi "dukkhamidan" ti dayhamano.

Natthi jhanam apannassa
panna natthi ajhayato
yamhi jhananca panna ca
sa ve nibbanasantike.

Sunnagaram pavitthassa
santacittassa bhikkhuno
amanusi rati hoti
samma dhammam vipassato.

Yato yato sammasati
khandhanam udayabbayam
labhati pitipamojjam
amatam tam vijanatam.

Tatrayamadi bhavati
idha pannassa bhikkhuno
indriyagutti santutthi
patimokkhe ca samvaro.

Mitte bhajassu kalyane
suddhajive atandite
patisantharavutyassa
acarakusalo siya
tato pamojjabahulo⁵
dukkhassantam karissati.

Verse 368: The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbana  the Tranquil, the Unconditioned, the Blissful.

Verse 369: O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

Verse 370: Cut off the five (the lower five fetters) give up the five (the upper five fetters); and develop the five (controlling faculties). The bhikkhu who has freed himself of the five bonds (passion, ill will, ignorance, pride and wrong view) is called "One who has crossed the flood (of samsara)."

Verse 371: O Bhikkhu, mediate, and do not be unmindful; do not let your mind rejoice in sensual pleasures. Do not be unmindful and swallow the (hot) lump of iron; as you burn (in niraya) do not cry, "This, indeed, is suffering."

Verse 372: There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.

Verse 373: The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

Verse 374: Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

Verse 375: For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

Verse 376: Associate with good friends, who are energetic and whose livelihood is pure; let him be amiable and be correct in his conduct. Then, (frequently) feeling much joy he will make an end of dukkha (of the round of rebirths).

1. The lower five fetters (Orambhagiya samyojana) are: ego belief (sakkayaditthi); doubt (vicikkiccha); wrong views of morality and practices (silabbataparamasa); sensual desire (kamaraga) and ill will (byapada). These can be got rid of by the first, second and third Maggas.

2. The upper five fetters (Uddhambhagiya samyojana) are: craving for fine material existences (rupa raga); craving for non-material existences (arupa raga); pride (mana); restlessness (uddhacca) and ignorance (avijja). These five can be got rid of by arahatship.

3. The five controlling faculties (Pancindriya) are: faith (saddha); diligence (viriya); mindfulness (sati); concentration (samadhi) and wisdom (panna).

4. The five sangas are: passion, ill will, ignorance, pride and wrong views.

5. pamojjabahulo: lit., much joy; according to the Commentary, in this context, frequently feeling joy.

The Story of a Great Many Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verses (368) to (376) of this book, with reference to nine hundred bhikkhus.

Once there was a very rich lady in the town of Kuraraghara, about one hundred and twenty yojanas from Savatthi. She had a son who had become a bhikkhu; his name was Sona. On one occasion, Bhikkhu Sona passed through his home town. On his return from the Jetavana monastery his mother met him and organized a grand charity in his honour. Having heard that Bhikkhu Sona could expound the Dhamma very well she also requested him to expound the Dhamma to her and other people of the home town. Bhikkhu Sona complied with her request. So a pavilion was built and a meeting was organized for Bhikkhu Sona to give a discourse. There was a large gathering at the pavilion; the mother of the bhikkhu also went to listen to the Dhamma expounded by her son. She took all the members of her household with her leaving only a maid to look after the house.

While the lady was away, some thieves broke into the house. Their leader, however, went to the pavilion where the mistress of the house was, sat down near her and kept an eye on her. His intention was to get rid of her should she return home early on learning about the theft at her house. The maid seeing the thieves breaking into the house went to report the matter to her mistress, but the lady only said, "Let the thieves take all my money, I don't care; but do not come and disturb me while I am listening to the Dhamma. You'd better go back." So the maid went home.

There the girl saw the thieves breaking into the room where her mistress kept all her silverware. Again she went to the pavilion where her mistress was and reported to her that the thieves were taking away her silverware, but she was given the same answer as before. So she had to go back to the house. There she saw the thieves breaking into the room where her mistress kept her gold and she reported the matter to her mistress. This time, her mistress shouted at her, "O dear! Let the thieves take whatever they wish to take; why do you have to come and worry me again when I am listening to a discourse on the Dhamma? Why did you not go back when I told you to? Don't you dare come near me again and say things about the theft or the thieves."

The leader of the gang of thieves who was close at hand heard everything the lady had said and he was extremely surprised. Her words also kept him thinking, "If we take away the property of this wise and noble person, we will surely be punished; we might even be struck by lightning and our heads broken into many pieces." The leader got alarmed over this possibility and he hurried back to the house of the lady and made his followers return all the things they had taken. He then took all his followers to where the mistress of the house was; she was still at the pavilion, listening attentively to the Dhamma.

Thera Sona finished his exposition on the Dhamma with the crack of dawn and came down from the dais from where he had expounded the Dhamma. The leader of the thieves approached the rich, noble lady, paid respect to her and revealed his identity to her. He also related to her how they had plundered her house and also that they had returned all her property on hearing her words to her maid, who reported the theft to her during the night. Then, the leader and all the thieves asked the lady to forgive them for having wronged her. Then, they asked Thera Sona to admit them to the Order of bhikkhus. After the admission, each one of the nine hundred bhikkhus took a subject of meditation from Thera Sona and went to the nearby forest to practise meditation in seclusion.

From a distance of one hundred and twenty yojanas, the Buddha saw those bhikkhus and sent forth his radiance to them so that he seemed to be sitting in their midst.

Then noticing their individual dispositions, the Buddha spoke in verse as follows:

Verse 368: The bhikkhu who lives exercising loving-kindness and is devoted to the Teaching of the Buddha will realize Nibbana  the Tranquil, the Unconditioned, the Blissful.

Verse 369: O bhikkhu, bale out the water (of wrong thoughts) from this boat (your body); when empty it will sail swiftly; having cut off passion and ill will you will realize Nibbana.

Verse 372: There can be no concentration in one who lacks wisdom; there can be no wisdom in one who lacks concentration. He who has concentration as well as wisdom is, indeed, close to Nibbana.

Verse 373: The bhikkhu who goes into seclusion (to meditate), whose mind is tranquil, who clearly perceives the Dhamma, experiences the joy which transcends that of (ordinary) men.

Verse 374: Every time he clearly comprehends the arising and the perishing of the khandhas, he finds joy and rapture. That, to the wise, is the way to Nibbana (the Deathless).

Verse 375: For a wise bhikkhu in this Teaching, this is the beginning (of the practice leading to Nibbana): control of the senses, contentment, and restraint according to the Fundamental Precepts.

At the end of each verse, one hundred out of the nine hundred bhikkhus attained arahatship.

Dhammapada Verse 377
Pancasatabhikkhu Vatthu

Vassika viya pupphani
maddavani pamuncati
evam raganca dosanca
vippamuncetha bhikkhavo.

Verse 377: O bhikkhus! As the jasmine (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

The Story of Five Hundred Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (377) of this book, with reference to five hundred bhikkhus.

Five hundred bhikkhus from Savatthi, after taking a subject of meditation from the Buddha, set out for the forest to practise meditation. There, they noticed that the jasmine flowers which bloomed in the early morning dropped off from the plants onto the ground in the evening. Then the bhikkhus resolved that they would strive hard to free themselves from all moral defilements even before the flowers were shed from the plants. The Buddha, through his supernormal power, saw them from his Perfumed Chamber. He therefore sent forth his radiance to them and made them feel his presence. To them the Buddha said, "Bhikkhus! As the withered flower is shed from the plant, so also, should a bhikkhu strive to free himself from the round of rebirths."

Then the Buddha spoke in verse as follows:

Verse 377: O bhikkhus! As the jasmin (vassika) plant sheds its withered flowers, so also, should you shed passion and ill will.

At the end of the discourse the five hundred bhikkhus attained arahatship.

Dhammapada Verse 378
Santakayatthera Vatthu

Santakayo santavaco
santava susamahito
vantalokamiso bhikkhu
"Upasanto" ti vuccati.

Verse 378: The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

The Story of Thera Santakaya

While residing at the Jetavana monastery, the Buddha uttered Verse (378) of this book, with reference to Thera Santakaya.

There was once a Thera named Santakaya, who had been a lion in his past existence. It is said that lions usually go out in search of food one day and then rest in a cave for the next seven days without moving. Thera Santakaya, having been a lion in his last existence, behaved very much like a lion. He moved about very little; his moments were slow and steady; and he was usually calm and composed. Other bhikkhus took his behaviour to be very queer and they reported about him to the Buddha. After hearing the account given by the bhikkhus, the Buddha said to all of them "Bhikkhus! A bhikkhu should be calm and composed; he should behave like Santakaya."

Then the Buddha spoke in verse as follows:

Verse 378: The bhikkhu who is calm in body, calm in speech, and calm in mind, who is well-composed and has given up (lit., vomited) worldly pleasures, is called a "Tranquil One".

At the end of the discourse Thera Santakaya attained arahatship.

Dhammapada Verses 379 and 380
Nangalakulatthera Vatthu

Attana codayattanam
patimamsetha attana
so attagutto satima
sukham bhikkhu vihahisi.

Atta hi attano natho
(ko hi natho paro siya)¹
atta hi attano gati
tasma samyamamattanam
assam bhadramva vanijo.

Verse 379: O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

Verse 380: One indeed is one's own refuge, (how could anyone else be one's refuge?)¹ One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

1. Not found in some foreign versions.

The Story of Thera Nangalakula

While residing at the Jetavana monastery, the Buddha uttered Verses (379) and (380) of this book, with reference to Thera Nangala.

Nangala was a poor field labourer in the service of a farmer. One day, a bhikkhu, seeing him ploughing a field in his old clothes, asked him if he would like to become a bhikkhu. When he replied in the affirmative, the bhikkhu took him along to the monastery and made him a bhikkhu. After the admission to the Order, as instructed by his teacher, he left his plough and his old clothes in a tree not far away from the monastery. Because the poor man had left his plough to join the Order, he was known as Thera Nangala (nangala = plough). Due to better living conditions at the monastery, Thera Nangala became healthier and soon put on weight. However, after some time, he grew tired of the life of a bhikkhu and often felt like returning to home-life. Whenever this feeling arose in him, he would go to the tree near the monastery, the tree where he had left his plough and his old clothes. There he would reproach himself saying, "O you shameless man! Do you still want to put on these old rags and return to the hard, lowly life of a hired labourer ?" After this, his dissatisfaction with the life of a bhikkhu would disappear and he would go back to the monastery. Thus, he went to the tree at an interval of every three or four days, to remind himself of the wretchedness of his old life.

When other bhikkhus asked him about his frequent visits to the tree, he replied, "I have to go to my teacher." In course of time, he attained arahatship and he stopped going to the tree. Other bhikkhus, noticing this, asked him teasingly, "Why don't you go to your teacher now?" To those bhikkhus, he replied, "I used to go to my teacher because I had need of him; but now, I have no need to go to him." The bhikkhus understood what he meant by his answer and they went to the Buddha and reported, "Venerable Sir! Thera Nangala claims to have attained arahatship. It cannot be true; he must be boasting, he must be telling lies." To them the Buddha said, "Bhikkhus! Do not say so; for Nangala is not telling lies. My son Nangala, by reproaching himself and correcting himself, has indeed attained arahatship."

Then the Buddha spoke in verse as follows:

Verse 379: O bhikkhu, by yourself exhort yourself, and examine yourself; thus guarding yourself and being mindful, you will live in peace.

Verse 380: One indeed is one's own refuge, (how could anyone else be one's refuge?) One indeed is one's own heaven; therefore, look after yourself as a horse dealer looks after a thoroughbred.

Dhammapada Verse 381
Vakkalitthera Vatthu

Pamojjabahulo bhikkhu
pasanno buddhasasane
adhigacche padam santam
sankharupasamam sukham.

Verse 381: The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana  the Tranquil, the Unconditioned, the Blissful.

The Story of Thera Vakkali

While residing at the Veluvana monastery, the Buddha uttered Verse (381) of this book, with reference to Thera Vakkali.

Vakkali was a brahmin who lived in Savatthi. One day when he saw the Buddha going on an alms-round in the city, he was very much impressed by the noble appearance of the Buddha. At the same time, he felt much affection and great reverence for the Buddha and asked permission to join the Order just to be near him. As a bhikkhu, Vakkali always kept close to the Buddha; he did not care much about other duties of a bhikkhu and did not at all practise concentration meditation. So, the Buddha said to him, "Vakkali, it will be of no use to you by always keeping close to me, looking at my face. You should practise concentration meditation; for, indeed, only the one who sees the Dhamma sees me. One who does not see the Dhamma does not see me. So, you must leave my presence." When he heard those words Vakkali felt very depressed. He left the Buddha as ordered, and climbed the Gijjhakuta hill with the intention of committing suicide by jumping down from the peak.

The Buddha, knowing full well the extent of Vakkali's grief and despondency, reflected that because of his great sorrow and despondency Vakkali might miss the chance of attaining the Maggas. Accordingly, he sent forth his radiance to Vakkali, made him feel his presence and appeared as if in person to Vakkali. With the Buddha near him, Vakkali soon forgot all his sorrow; he became cheerful and very much heartened.

To him the Buddha spoke in verse as follows:

Verse 381: The bhikkhu who frequently feels joy and is devoted to the Teaching of the Buddha will realize Nibbana  the Tranquil, the Unconditioned, the Blissful.

At the end of the discourse Vakkali attained arahatship.

Dhammapada Verse 382
Sumanasamanera Vatthu

Yo have daharo bhikkhu
yunjati buddhasasane
so' mam lokam pabhaseti
abbha muttova candima.

Verse 382: A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

The Story of Samanera Sumana

While residing at the Pubbarama monastery, the Buddha uttered Verse (382) of this book, with reference to Samanera Sumana.

Samanera Sumana was a pupil of Thera Anuruddha. Although he was only seven years old he was an arahat, endowed with supernormal powers. Once, when his teacher Anuruddha was ill at a monastery in a forest of the Himalayas, he fetched water from the Anotatta lake which was five hundred yojanas away from the monastery. The journey was made not by land but by air through his supernormal power. Later, Thera Anuruddha took Samanera Sumana to the Buddha, who was then sojourning at Pubbarama, the monastery donated by Visakha.

There, other young bhikkhus and samaneras teased him by patting his head, or pulling his ears, nose and arms, and jokingly asked him if he was not feeling bored. The Buddha saw them and thought that he would make those young bhikkhus see the rare qualities of young Samanera Sumana. So it was made known by the Buddha that he wanted some samanera to get a jar of water from the Anotatta lake. The Venerable Ananda searched among the bhikkhus and samaneras of the Pubbarama monastery, but there was none who was able to undertake the job. Finally, the Venerable Ananda asked Samanera Sumana who readily agreed to fetch water from the Anotatta lake. He took a big golden jar front the monastery and soon brought the water from the Anotatta lake for the Buddha. As before, he went to the Anotatta lake and came back by air through his supernormal power.

At the congregation of the bhikkhus in the evening, the bhikkhus told the Buddha about the wonderful trip made by Samanera Sumana. To them the Buddha said, "Bhikkhus, one who practises the Dhamma vigilantly and zealously is capable of attaining supernormal powers, even though he is young."

Then the Buddha spoke in verse as follows:

Verse 382: A bhikkhu who, though young, devotes himself to the Teaching of the Buddha lights up the world, as does the moon freed from a cloud.

End of Chapter Twenty-five: The Bhikkhus

26 Brahmanvagga

Dhammapada Verse 383
Pasadabahulabrahmana Vatthu

Chinda sotam parakkamma
kame panuda brahmana
sankharanam khayam natva
akatannusi brahmana.

Verse 383: O Brahmana, cut off the stream of craving with diligence, and abandon sense desires. O Brahmana, perceiving the cessation of the conditioned, be an arahat who realizes Nibbana, the Unconditioned.

The Story of a Brahmin Who Had Great Faith

While residing at the Jetavana monastery, the Buddha uttered Verse (383) of this book, with reference to a brahmin, who showed extreme devotion to some bhikkhus.

Once, in Savatthi, there lived a brahmin who became extremely devoted to the Buddha and his Teaching, after hearing a discourse given by the Buddha. Every day, he invited the bhikkhus to his house for alms-food. When the bhikkhus arrived at his house, he addressed them as "arahats" and respectfully requested them to enter his house. When thus addressed, the puthujjana bhikkhus and the arahats felt embarrassed and they decided not to go to the brahmin's house the next day.

When the brahmin found that the bhikkhus did not come to his house again he felt unhappy. He went to the Buddha and told him about the bhikkhus not coming to his house. The Buddha sent for those bhikkhus and asked for explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahats. The Buddha then asked them whether they felt any false pride and undue elation when they were thus addressed. The bhikkhus answered in the negative. To them the Buddha said, "Bhikkhus, if you don't feel any false pride and undue elation when addressed as arahats, you are not guilty of breaking any of the rules of discipline of the bhikkhus. The fact is that the brahmin addressed you so because he was extremely devoted to the arahats. So. my sons, you should strive hard to get rid of craving and attain arahatship."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 384
Sambahulabhikkhu Vatthu

Yada dvayesu dhammesu
paragu hoti brahmano
athassa sabbe samyoga
attham gacchanti janato.

Verse 384: When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

The Story of Thirty Bhikkhus

While residing at the Jetavana monastery, the Buddha uttered Verse (384) of this book, with reference to thirty bhikkhus.

On one occasion, thirty bhikkhus came to pay homage to the Buddha. The Venerable Sariputta, seeing that time was ripe and proper for those bhikkhus to attain arahatship, approached the Buddha and asked a question, solely for the benefit of those bhikkhus. The question was this: "What are the two dhammas?" To this the Buddha replied, "Sariputta! Tranquillity and Insight Meditation are the two dhammas."

Then the Buddha spoke in verse as follows:

Verse 384: When the brahmana is well-established in the two dhammas (i.e., the practice of Tranquillity and Insight Meditation), then, in that knowing one, all fetters are destroyed.

At the end of the discourse all the thirty bhikkhus attained arahatship.

Dhammapada Verse 385
Mara Vatthu

Yassa param aparam va
paraparam na vijjati
Vitaddaram visamyuttam
tamaham brumi brahmanam.

Verse 385: Him I call a brahmana who has for him neither this shore (i.e., the sense-bases) nor the other shore (i.e., the sense objects), and who is undistressed and free from moral defilements¹.

1. 'This shore' and 'the other shore' are used in the sense of the internal and the external ayatanas. The internal ayatanas are the sense bases, viz, the eye, the ear, the nose, the tongue, the body and the mind; the external ayatanas are the sense objects, viz., visible object, sound, odour, taste, touch and mind-object.

For a true Brahmana (i.e., arahat) there is neither 'this shore' nor 'the other shore' which means that the senses of the arahat are calmed, and his passions extinguished.

The Story of Mara

While residing at the Jetavana monastery, the Buddha uttered Verse (385) of this book, with reference to Mara.

On one occasion, Mara came to the Buddha disguised as a man and asked him, "Venerable Sir, You often say the word 'param'. What is the meaning of that word?" The Buddha, knowing that it was Mara who was asking that question, chided him, "O wicked Mara! The words 'param' and 'aparam' have nothing to do with you. 'Param' which means 'the other shore' can be reached only by the arahats who are free from moral defilements."

Then the Buddha spoke in verse as follows:

Verse 385: Him I call a brahmana who has for him neither this shore (i.e., the sense-bases) nor the other shore (i.e., the sense objects ), and who is undistressed and free from moral defilements.

Dhammapada Verse 386
Annatarabrahmana Vatthu

Jhayim viraja' masinam
katakicca' manasavam
uttamattha' manuppattam
tamaham brumi brahmanam.

Verse 386: Him I call a brahmana, who dwells in seclusion practising Tranquility and Insight Meditation and is free from taints (of moral defilements); who has performed his duties, and is free from moral intoxicants (asavas) and has reached the highest goal (arahatship).

The Story of a Certain Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (386) of this book, with reference to a brahmin.

One day, a brahmin thought to himself, "Gotama Buddha calls his disciples 'brahmana'. I also am a brahmin by caste. Shouldn't I also be called a brahmana?" So thinking, he went to the Buddha and posed this question. To him the Buddha replied, "I do not call one a brahmana simply because of his caste; I only call him a brahmana, who has attained arahatship."

Then the Buddha spoke in verse as follows:

At the end of the discourse the brahmin attained Sotapatti Fruition.

Dhammapada Verse 387
Anandatthera Vatthu

Diva tapati adicco
ratti mabhati candima
sannaddho khattiyo tapati
jhayi tapati brahmano
atha sabbamahorattim
buddho tapati tejasa.

Verse 387: By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

The Story of Thera Ananda

While residing at the Pubbarama monastery, the Buddha uttered Verse (387) of this book, with reference to the Venerable Ananda.

It was the full moon day of the seventh month (Assayuja) when King Pasenadi of Kosala came to visit the Buddha. The king was then resplendent in his full royal regalia. At that time, Thera Kaludayi was also present in the same room sitting at the edge of the congregation. He was in deep mental absorption (jhana), his body bright and golden. In the sky, the Venerable Ananda noticed that the sun was setting and the moon was just coming out, both the sun and the moon radiating rays of light.

The Venerable Ananda looked at the shining splendour of the king, of the thera, and of the sun and the moon. Finally, the Venerable Ananda looked at the Buddha and he suddenly perceived that the light that was then radiating from the Buddha far surpassed the light shining from the others. Seeing the Buddha in his glory and splendour, the Venerable Ananda immediately approached the Buddha and burst forth, "O Venerable Sir! The light that shines forth from your noble body far surpasses the light from the king, the light from the thera, the light from the sun and the light from the moon."

To him the Buddha spoke in verse as follows:

Verse 387: By day shines the sun; by night shines the moon; in regalia shines the king; in meditation shines the arahat; but the Buddha in his glory shines at all times, by day and by night.

Dhammapada Verse 388
Annatarabrahmana Pabbajita Vatthu

Bahitapapoti brahmano
samacariya¹ "samano" ti vuccati
pabbajayamattano malam
tasma "pabbajito²" ti vuccati.

Verse 388: Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

1. samacariya: lit., living calmly, i.e., practising for eradication of moral defilements.

2. pabbajita: one who leaves the household life for the homeless life of a recluse; in Buddhism it means one who has given up the impurities of the household life to become a bhikkhu.

The Story of a Brahmin Recluse

While residing at the Jetavana monastery, the Buddha uttered Verse (388) of this book, with reference to a brahmin ascetic.

Once there was a brahmin ascetic in Savatthi. One day, it occurred to him that the Buddha called his disciples pabbajita bhikkhus and since he also was a recluse, he should also be called a pabbajita. So he went to the Buddha and posed the question why he should not be called a pabbajita. The Buddha's answer to him was this: "Just because one is a recluse one does not automatically become a pabbajita; a pabbajita must have other qualifications also."

Then the Buddha spoke in verse as follows:

Verse 388: Because he has discarded evil he is called a 'brahmana'; because he lives calmly he is called a 'samana'; and because he gets rid of his impurities he is called a 'pabbajita'.

At the end of the discourse the brahmin attained Sotapatti Fruition.

Dhammapada Verses 389 and 390
Sariputtatthera Vatthu

Na brahmanassa pahareyya
nassa muncetha brahmano
dhi brahmanassa hantaram
tato dhi yassa muncati.

Na brahmanasse' tadakinci seyyo
yada nisedho manaso piyehi
yato yato himsamano nivattati
tato tato sammatimeva dukkham.

Verse 389: One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

Verse 390: For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.

The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verses (389) and (390) of this book, with reference to the Venerable Sariputta.

The Venerable Sariputta was often praised by many people for his patience and forbearance. His pupils usually said of him thus: "Our teacher is a man of great patience and extreme endurance. If he is abused or even beaten by others, he does not lose his temper but remains calm and composed." As this was often said of the Venerable Sariputta, a brahmin holding wrong views declared to the admirers of Sariputta that he would provoke the Venerable Sariputta into anger. At that moment, the Venerable Sariputta, who was on his alms-round, appeared on the scene; the brahmin went after him and hit him hard on his back with his hand. The thera did not even look round to see who was the person that attacked him, but proceeded on his way as if nothing had happened. Seeing the magnanimity and great fortitude of the noble thera, the brahmin was very much shaken. He got down on his knees at the feet of the Venerable Sariputta, admitted that he had wrongfully hit the thera, and asked for pardon. The brahmin then continued, "Venerable Sir, should you forgive me, kindly come to my house for alms-food."

In the evening, other bhikkhus reported to the Buddha that the Venerable Sariputta had gone for alms-food to the house of a brahmin who had beaten him. Further, they observed that the brahmin was sure to get bolder and he would soon be assaulting other bhikkhus also. To those bhikkhus, the Buddha replied, "Bhikkhus, a true brahmana does not beat another true brahmana; only an ordinary man or an ordinary brahmin would beat an arahat in anger and ill will. This ill will should be eradicated by Anagami Magga."

Then the Buddha spoke in verse as follows:

Verse 389: One should not strike a brahmana; a brahmana should not get angry with his assailant; it is shameful to strike a brahmana; it is more shameful to get angry with one's assailant.

Verse 390: For a brahmana there is no benefit at all if he does not restrain from anger to which his mind is prone. Inasmuch as one desists from the intention to harm, to that extent dukkha ceases.

Dhammapada Verse 391
Mahapajapatigotami Vatthu

Yassa kayena vacaya
manasa natthi dukkatam
samvutam tihi thanehi
tamaham brumi brahmanam.

Verse 391: Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.

The Story of Theri Mahapajapati Gotami

While residing at the Jetavana monastery, the Buddha uttered Verse (391) of this book, with reference to Theri Mahapajapati Gotami.

Mahapajapati Gotami was the stepmother of Gotama Buddha. On the death of Queen, seven days after the birth of Prince Siddhattha, Mahapajapati Gotami became the chief queen of King Suddhodana. At that time, her own son Nanda was only five days old. She let her own son be fed by a wet-nurse, and herself fed Prince Siddhattha, the future Buddha. Thus, Mahapajapati Gotami was a great benefactor to Prince Siddhattha.

When Prince Siddhattha returned to Kapilavatthu after the attainment of Buddhahood, Mahapajapati Gotami went to see the Buddha and requested that women should also be allowed to enter the Buddhist Order as bhikkhunis; but the Buddha refused permission. Later, King Suddhodana died after attaining arahatship. Then, while the Buddha was sojourning at the Mahavana forest near Vesali, Mahapajapati, accompanied by five hundred ladies, came on foot from Kapilavatthu to Vasali. They had already shaven their heads and had put on the dyed robes. There, for a second time, Mahapajapati requested the Buddha to accept women in the Buddhist Order. The Venerable Ananda also interceded on her behalf. So, the Buddha complied, with the proviso that Mahapajapati abides by eight special conditions (garudhammas). Mahapajapati undertook to observe the garudhammas as required, and the Buddha admitted her into the Order. Thus, Mahapajapati was the first to be admitted to the Order of the Bhikkhunis. The other women were admitted to the Order after her by the bhikkhus as instructed by the Buddha.

In course of time, it came to the minds of some bhikkhunis that Mahapajapati Gotami had not been properly admitted as a bhikkhuni because she did not have a preceptor; therefore, Mahapajapati Gotami was not a true bhikkhuni. With this thought in their mind, they stopped doing sabbath (uposatha) ceremonies and vassa (pavarana) ceremonies with her. They went to the Buddha and posed the problem of Mahapajapati Gotami not having been properly admitted to the Order of bhikkhunis as she had no preceptor. To them the Buddha replied, "Why do you say so? I myself gave the eight garudhammas to Mahapajapati and she had learnt and practised the garudhammas as required by me. I myself am her preceptor and it is quite wrong for you to say that she has no preceptor. You should harbour no doubt whatsoever about an arahat."

Then the Buddha spoke in verse as follows:

Verse 391: Him I call a brahmana who does no evil in deed or word or thought, who is restrained in these three respects.

Dhammapada Verse 392
Sariputtatthera Vatthu

Yamha dhammam vijaneyya
sammasambuddhadesitam
sakkaccam tam namasseyya
aggihuttamva brahmano.

Verse 392: If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.

The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verse (392) of this book, with reference to the Venerable Sariputta.

The Venerable Sariputta was born of brahmin parents of Upatissa village; that was why he was named Upatissa. His mother was Sari. His very close friend was Kolita, another brahmin youth, son of Moggali. Both the youths were searching for the right doctrine, which would lead them to liberation from the round of rebirths, and both of them had a great desire to enter a religious Order. First, they went to Sancaya, but they were not satisfied with his teaching. Then they wandered all over Jambudipa looking for a teacher who would show them the way to the Deathless, but their search was fruitless. After some time, they parted company but with the understanding that the one who found the true dhamma first should inform the other.

About that time, the Buddha arrived at Rajagaha with a company of bhikkhus, including Thera Assaji, one of the group of the first Five Bhikkhus (Pancavaggis). While Thera Assaji was on an alms-round, Upatissa saw the thera and was very much impressed by his noble countenance. So Upatissa respectfully approached the thera and asked who his teacher was, what doctrine his teacher taught, and also briefly to explain the doctrine to him. Thera Assaji then told Upatissa about the arising of the Buddha and about his sojourn at the Veluvana monastery in Rajagaha. The thera also quoted a short stanza connected with the Four Noble Truths.

The verse runs thus:

Ye dhamma hetuppa bhava
tesam hetum tathagato aha
tesanca yo nirodho
evam vadi maha samano.

It means:

The Tathagata has declared the cause and also the cessation of all phenomena which arise from a cause. This is the doctrine held by the Great Samana.

When the verse was only half-way through, Upatissa attained Sotapatti Fruition.

As promised, Upatissa went to his friend Kolita to inform him that he had found the true dhamma. Then the two friends, accompanied by two hundred and fifty followers, went to the Buddha who was then at Rajagaha. When they arrived at the Veluvana monastery, they asked permission to enter the Buddhist Order, and both Upatissa and Kolita, together with their two hundred and fifty followers, were admitted as bhikkhus. Upatissa, son of Sari, and Kolita, son of Moggali, then came to be known as Sariputta and Moggallana. Soon after their admission to the Order, the Buddha expounded to them a dhamma and the two hundred and fifty bhikkhus attained arahatship; but Moggallana and Sariputta attained arahatship only at the end of seven days and fifteen days respectively. The reason for the delay in their attainment of arahatship was that they had made a wish for Chief Discipleship, which required much more striving to achieve perfection.

The Venerable Sariputta always remembered that he had been able to meet the Buddha and attain the Deathless through the Venerable Assaji. So, he always paid obeisance in the direction where his teacher was and he always went to bed with his head lying in the same direction. Other bhikkhus who were staying with him at the Jetavana monastery misinterpreted his actions and said to the Buddha, "Venerable Sir! The Venerable Sariputta still worships the various directions, viz., the East, the South, the West, the North, the Nadir and the Zenith, as he has done before as a brahmin youth; it seems as if he has not yet given up his old beliefs." The Buddha sent for the Venerable Sariputta and Sariputta explained to the Buddha that he was only paying obeisance to his teacher, the Venerable Assaji, and that he was not worshipping the various directions. The Buddha was satisfied with the explanation given by the Venerable Sariputta and said to the other bhikkhus, "Bhikkhus! The Venerable Sariputta was not worshipping the various directions; he was only paying obeisance to his teacher and benefactor, through whom he had attained the Deathless. It is quite right and proper for him to pay homage to such a teacher."

Then the Buddha spoke in verse as follows:

Verse 392: If from somebody one should learn the Teaching of the Buddha, he should respectfully pay homage to that teacher, as a brahmin worships the sacrificial fire.

Dhammapada Verse 393
Jatilabrahmana Vatthu

Na jatahi na gottena
na jacca hoti brahmano
yamhi saccanca¹ dhammo² ca
so suci so ca brahmano.

Verse 393: Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.

1. sacca: the Four Noble Truths.

2. dhamma : the nine Transcendentals, viz., the four Maggas, the four Phalas and Nibbana.

The Story of Jatila, the Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (393) of this book, with reference to Jatila, a brahmin ascetic who wore matted hair.

Once, a brahmin ascetic thought to himself that the Buddha called his disciples 'brahmanas' and that he being a brahmin by birth should also be called a 'brahmana'. Thinking thus, he went to see the Buddha and put forward his view. But the Buddha rejected his view and said, "O brahmin, I do not call one a brahmana because he keeps his hair matted or simply because of his birth; I call one a brahmana only if he fully comprehends the Four Noble Truths."

Then the Buddha spoke in verse as follows:

Verse 393: Not by wearing matted hair, nor by lineage, nor by caste, does one become a brahmana; only he who realizes the Truth and the Dhamma is pure; he is a brahmana.

Dhammapada Verse 394
Kuhakabrahmana Vatthu

Kim te jatahi dummedha
kim te ajinasatiya
abbhantaram te gahanam
bahiram parimajjasi.

Verse 394: O foolish one! What is the use of wearing matted hair? What is the use of your wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.

The Story of a Deceitful Brahmin

While residing at the Kutagara monastery in Vesali, the Buddha uttered Verse (394) of this book, with reference to a deceitful brahmin.

Once, a deceitful brahmin climbed up a tree near the city-gate of Vesali and kept himself hanging upside down like a bat from one of the branches of the tree. From this very awkward position, he kept on muttering, "O people! Bring me a hundred heads of cattle, many pieces of silver and a number of slaves. If you do not bring these to me, and if I were to fall down from this tree and die, this city of yours will surely come to ruin." The people of the town, fearing that their city night be destroyed if the brahmin were to fall down and die, brought all the things he demanded and pleaded with him to come down.

The bhikkhus hearing about this incident reported to the Buddha and the Buddha replied that the deceitful one could only cheat the ignorant people but not the wise ones.

Then the Buddha spoke in verse as follows:

Dhammapada Verse 395
Kisagotami Vatthu

Pamsukuladharam jantum
kisam dhamanisanthatam
ekam vanasmim jhayantam
tamaham brumi brahamanam.

Verse 395: Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

The Story of Kisagotami

While residing at the Gijjhakuta hill, the Buddha uttered Verse (395) of this book, with reference to Kisagotami.

On one occasion, Sakka, king of the devas, came with his followers to pay homage to the Buddha. At the same lime, Theri Kisagotami, by her supernormal power came through the sky to pay homage to the Buddha. But when she saw Sakka and his entourage paying homage to the Buddha, she retreated. Sakka seeing her, asked the Buddha who the lady was, and the Buddha replied, "O Sakka! She is my daughter Kisagotami. Once, she came to me in sorrow and distress through the loss of her son and I made her see the impermanent, the unsatisfactory and the non-self nature of all conditioned things. As a consequence of that she attained Sotapatti Fruition, joined the Order, and became an arahat. She is one of my eminent female disciples and is matchless in the ascetic practice of wearing robes made from rags collected from a dust heap."

Then the Buddha spoke in verse as follows:

Verse 395: Him I call a brahmana who wears robes made from rags (picked up from a dust heap), who is lean with veins standing out, who meditates alone in the forest.

Dhammapada Verse 396
Eka Brahmana Vatthu

Na caham brahmanam brumi
yonijam mattisambhavam,
bhovadi¹ nama so hoti
sace hoti sakincano
akincanam anadanam
tamaham brumi brahmanam.

Verse 396: I do not call him a brahmana just because he is born from the womb of a brahmana mother. He is just a bhovadi brahmin if he is not free from moral defilements. Him I call a brahmana, who is free from moral defilements and from attachment.

1. bhovadi: 'Bho' is a familiar term of address used to inferiors and equals. The epithet 'bhovadi', therefore, implies arrogance. Brahmins usually addressed the Buddha as 'Bho Gotama!' The term 'bhovadi' is applied reproachfully by the Buddhists to the brahmins.

The Story of a Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (396) of this book, with reference to a brahmin.

Once, a brahmin from Savatthi thought that since the Buddha called his disciples 'brahmanas', he should also be called a 'brahmana' because he was born of brahmin parents. When he told the Buddha about this, the Buddha replied to him, "O brahmin! I do not call him a brahmana just because he is born of brahmin parents. I call him a brahmana only if he is free from moral defilements and cut off all clinging to existence."

Then the Buddha spoke in verse as follows:

At the end of the discourse that brahmin attained Sotapatti Fruition.

Dhammapada Verse 397
Uggasenasetthiputta Vatthu

Sabbasamyojanam chetva
yo ve na paritassati
sangatigam visamyuttam
tamaham brumi brahamanam.

Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

The Story of Uggasena, the Son of a Rich Man*

While residing at the Jetavana monastery, the Buddha uttered Verse (397) of this book, with reference to Uggasena, son of a rich man.

After marrying a dancer from a theatrical troupe, Uggasena was trained by his father-in-law who was an acrobat, and became very skilful in acrobatics. One day while he was demonstrating his skill, the Buddha came on the scene. After hearing the Buddha's teaching, Uggasena attained arahatship while he was still performing his feats on top of a long bamboo pole. After that, he climbed down from the pole and pleaded with the Buddha to accept him as a bhikkhu and was accordingly admitted into the Order.

One day, when other bhikkhus asked him whether he did not have any feeling of fear while climbing down from such a great height (i.e., about ninety feet), he answered in the negative. The bhikkhus took that to mean that Uggasena was claiming to have attained arahatship even then. So, they went to the Buddha and said, "Venerable Sir! Uggasena claims himself to be an arahat; he must be telling lies." To them the Buddha replied, "Bhikkhus, one who has cut off all fetters, like my son Uggasena, has no fear."

Then the Buddha spoke in verse as follows:

Verse 397: Him I call a brahmana, who has cut off all fetters and is fearless, who is beyond attachment and is free from moral defilements.

* Cross Reference: Verse 348: The Story of Uggasena, Chapter XXIV.

Dhammapada Verse 398
Dve Brahmana Vatthu

Chetva naddhim varattanca
sandanam sahanukkamam
ukkhittapaligham buddham
tamaham brumi brahamanam.

Verse 398: Him I call a brahmana, who has cut the strap (of ill will), the thong (of craving) and the cord (of wrong views together with latent defilements), who has lifted the bar that fastens the door (of ignorance), and who knows the Truth.

The Story of Two Brahmins

While residing at the Jetavana monastery, the Buddha uttered Verse (398) of this book, with reference to two brahmins.

Once there lived in Savatthi two brahmins, each of whom owned a bullock. Each claimed that his bullock was better and stronger. At last, they agreed to put their animals to a test. So they went to the bank of the Aciravati River and there they filled up a cart with sand. One after the other, the bullocks pulled the cart, but they only pulled in vain, because the cart, did not move and only the ropes broke off. The bhikkhus seeing this reported to the Buddha and the Buddha said to them, "Bhikkhus! It is easy to break off the straps which you can see with your eyes; anyone can break them or cut them. But my sons, a bhikkhu should cut the strap of ill will and the thong of craving which are within you and which bind you."

At the end of the discourse five hundred bhikkhus attained arahatship.

Dhammapada Verse 399
Akkosakabharadvaja Vatthu

Akkosam vadhabandhanca
aduttho yo titikkhati
khantibalam balanikam
tamaham brumi brahmanam.

Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.

The Story of the Abusive Brahmin Brothers

While residing at the Veluvana monastery, the Buddha uttered Verse (399) of this book, with reference to the abusive Bharadvaja brothers.

Once there was a brahmin, whose wife was in the habit of blurting out a string of words whenever she sneezed or when something or someone touched her unawares. One day, the brahmin invited some of his friends to a meal and suddenly she blurted out some words. Since she was a Sotapanna, the words "Namo tassa bhagavato arahato sammsambhuddassa" automatically came out of her mouth. These words of veneration to the Buddha were very much disliked by her husband, the brahmin. So, in anger, he went to the Buddha hoping to put some challenging questions to the Buddha. His first question was, "What do we have to kill to be able to live happily and peacefully?" and his second question was, "Killing of what dhamma do you approve of?" To these questions, the Buddha replied, " O brahmin, to be able to live happily and peacefully, one will have to kill ill will (dosa). Killing one's ill will is liked and praised by the Buddhas and the arahats." After hearing the Buddha, the brahmin was so impressed and satisfied with the answer that he asked to be permitted to enter the Order. Accordingly, he entered the Order and later became an arahat.

This brahmin had a brother who was very notorious for his abusive words and was known as Akkosaka Bharadvaja, the abusive Bharadvaja. When Akkosaka Bharadvaja heard that his brother had joined the Order of the bhikkhus, he was furious. He went straight away to the monastery and abused the Buddha. The Buddha in his turn asked, "O brahmin, let us suppose you offered some food to some guests and they left the house without taking the food. Since the guests did not accept your food, to whom would that food belong?" To this question the brahmin answered that the food would be his. On receiving that answer, the Buddha said, "In the same way, O brahmin, since I do not accept your abuse, the abuse would only go back to you." Akkosaka Bharadvaja instantly realized the sagacity of those words and he felt a great respect for the Buddha. He also entered the Order and in due course became an arahat.

After Akkosaka Bharadvaja had entered the Order, his two younger brothers also came to see the Buddha with the same intention of abusing the Buddha. They too were made to see the light by the Buddha and they also, in their turn, entered the Order. Eventually, both of them became arahats.

One evening, at the congregation of the bhikkhus, the bhikkhus said to the Buddha, "O how wonderful and how great are the virtues of the Buddha! The four brahmin brothers came here to abuse the Buddha; instead of arguing with them, he made them see the light, and as a result, the Buddha has become a refuge to them." To them, the Buddha replied, "Bhikkhus! Because I am patient and forbearing, and do no wrong to those who do me wrong, I have become a refuge to many."

Then the Buddha spoke in verse as follows:

Verse 399: Him I call a brahmana, who, without anger endures abuse, beating and being bound, and to whom the strength of patience is like the strength of an army.

Dhammapada Verse 400
Sariputtatthera Vatthu

Akkodhanam vatavantam
silavantam anussadam
dantam antimasariram¹
tamaham brumi brahmanam.

Verse 400: Him I call a brahmana, who is free from anger, who practises austerity, who is virtuous and free from craving, who is controlled in his senses and for whom this body (i.e., existence) is the very last.

1. antimasariram: lit., one who has the last body. This is his last body because he will not be reborn; he is an arahat.

The Story of Thera Sariputta

While residing at the Veluvana monastery, the Buddha uttered Verse (400) of this book, with reference to the Venerable Sariputta.

While the Buddha was in residence at the Veluvana monastery, the Venerable Sariputta, accompanied by five hundred bhikkhus, entered Nalaka Village and stood at the door of the house of his own mother for alms-food. His mother invited them into the house. But while she was offering food to her son she said, "O you consumer of left-overs, you who have abandoned eighty crores to become a bhikkhu, you have ruined us." Then, she offered alms-food to the other bhikkhus and said to them rudely, "You all have used my son as your attendant; now eat your food." The Venerable Sariputta said nothing in reply but he just meekly took his bowl and came back to the monastery. Back at the monastery, the bhikkhus told the Buddha how the Venerable Sariputta had patiently borne the scolding and abuses of his mother. To them, the Buddha said that arahats never get angry, they never lose their temper.

Then the Buddha spoke in verse as follows:

Dhammapada Verse 401
Uppalavanna Theri Vatthu

Vari pokkharapatteva
araggeriva sasapo
yo na limpati kamesu
tamaham brumi brahmanam.

Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

The Story of Theri Uppalavanna*

While residing at the Jetavana monastery, the Buddha uttered Verse (401) of this book, with reference to Theri Uppalavanna.

Once, some bhikkhus were talking about the arahat Theri Uppalavanna being molested by the young Nanda who was then swallowed up by the earth. In this connection, they asked the Buddha whether arahats do not enjoy sensual pleasures as they have the same physical make-up like any other people. To them the Buddha replied, "Bhikkhus! Arahats do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf or the mustard seed to the tip of an awl."

Then the Buddha spoke in verse as follows:

Verse 401: Him I call a brahmana, who does not cling to sensual pleasures, just as water does not cling to a lotus leaf, or the mustard seed to the tip of an awl.

* This story is the continuation of the story given in Verse 69: The Story of Theri Uppalavanna, Chapter V.

Dhammapada Verse 402
Annatarabrahmana Vatthu

Yo dukkhassa pajanati
idheva khayamattano
pannabharam visamyuttam
tamaham brumi brahmanam.

Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.

The Story of a Certain Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (402) of this book, with reference to a certain brahmin, whose slave became an arahat.

Once, there was a young slave of a brahmin. One day, fleeing from the house of his master he joined the Order of the bhikkhus, and in due course, he attained arahatship. On one occasion, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe. When the Buddha asked what the matter was, the brahmin explained that the young bhikkhu was his slave at one time. To him the Buddha said, "This bhikkhu has laid down the burden (of the khandhas)." The brahmin took that to mean that his slave had become an arahat. So to make sure, he asked the Buddha whether it was true that the young bhikkhu had become an arahat, and the Buddha confirmed his statement.

Then the Buddha spoke in verse as follows:

Verse 402: Him I call a brahmana, who even in this existence realizes the end of dukkha (i.e., Nibbana), who has laid down the burden (of the khandhas) and who is free from moral defilements.

At the end of the discourse the brahmin attained Sotapatti Fruition.

Dhammapada Verse 403
Khemabhikkhuni Vatthu

Gambhirapannam medhavim
maggamaggassa kovidam¹
uttamattha manuppattam
tamaham brumi brahmanam.

Verse 403: Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

1. maggamaggassa kovidam: skilful in differentiating the right way from the wrong way, i.e., knowledge of what does and what does not lead to the realization of Nibbana.

The Story of Theri Khema*

While residing at the Gijjhakuta hill, the Buddha uttered Verse (403) of this book, with reference to Theri Khema.

One night, Sakka, king of the devas, came with his followers to pay homage to the Buddha. While they were with the Buddha, Theri Khema, by her supernormal power, also came through the sky to pay homage to the Buddha. But because Sakka and his company were there with the Buddha, she just paid obeisance to the Buddha, and soon left him. Sakka asked the Buddha who that bhikkhuni was and the Buddha replied, "She is one of my pre-eminent disciples; she is known as Theri Khema. She is matchless amongst the bhikkhunis in wisdom and she knows how to differentiate the right way from the wrong way."

Then the Buddha spoke in verse as follows:

Verse 403: Him I call a brahmana, who is wise and is profound in his knowledge, who knows the right way from the wrong way, and who has attained the highest goal (i.e., arahatship).

* See also Verse 347: The Story of Theri Khema, Chapter XXIV.

Dhammapada Verse 404
Pabbharavasitissatthera Vatthu

Asamsattham gahatthehi
anagarehi cubhayam
anokasari mappiccham
tamaham brumi brahmanam.

Verse 404: Him I call a brahmana, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire and has few wants.

The Story of Thera Tissa

While residing at the Jetavana monastery, the Buddha uttered Verse (404) of this book with reference to Thera Tissa.

Thera Tissa, after taking a subject of meditation from the Buddha, went to a mountain side. There, he found a cave which suited him and he decided to spend the three months of the rainy season (vassa) in that cave. So he stayed in the cave and 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 the guardian spirit of the cave. As the thera was one whose practice of morality was pure, the cave-spirit dared not live in the same cave with the noble thera; at the same time, he did not have the courage to ask the thera to leave the place. So he thought of a plan that would enable him to find fault with the thera and thus cause him to leave the cave.

The cave-spirit possessed the son of the elderly woman from the house where the thera usually went for his alms-food. He caused the boy to behave in a very peculiar way, turning his head backwards, and rolling his wide open eyes. His mother got alarmed and was in tears. The cave-spirit, who possessed the boy, then said "Let your teacher, the thera, wash his feet with water and pour that water on the head of your son." The next day when the thera came to her house for alms-food, she did as she was advised by the cave-spirit and the boy was left in peace. The cave-spirit went back to the cave and waited at the entrance for the return of the thera. When the thera returned from his alms-round, the cave-spirit revealed himself and said, "I am the spirit guarding this cave. O you physician, do not enter this cave." The thera knew that he had lived a clean life from the day he had become a thera, so he replied that he did not remember practising medicine. Then the cave-spirit accused him that in that very morning he had cured a young boy possessed by an ogre at the house of the elderly woman. But the thera reflected that it was not, in fact, practising medicine and he realized that even the cave spirit could find no other fault with him. That gave him a delightful satisfaction (piti) with himself, and abandoning piti and concentrating hard on Insight Meditation he attained arahatship then and there, while still standing at the entrance to the cave.

As the thera had now become an arahat, he advised the cave-spirit to leave the cave. The thera continued to stay there till the end of the vassa, and then he returned to the Buddha. When he told the other bhikkhus about his encounter with the cave-spirit, they asked him whether he did not get angry with the cave-spirit when he was forbidden to enter the cave. The thera answered in the negative but they did not believe him. So they went to the Buddha and said, "Thera Tissa claims himself to be an arahat ; he is not speaking the truth." To them the Buddha replied, "Bhikkhus, my son Tissa was speaking the truth when he said he did not get angry. He has indeed become an arahat he is no longer attached to anyone; he has no occasion to get angry with anyone nor any need to associate with others."

Then the Buddha spoke in verse as follows:

Verse 404: Him I call a brahmana, who associates not with the householder or with the homeless one, or with both, who is free from sensual desire and has few wants.

Dhammapada Verse 405
Annatarabhikkhu Vatthu

Nidhaya dandati bhutesu¹
tasesu thavaresu²ca
yo na hanti na ghateti
tamaham brumi brahmanam.

Verse 405: Him I call a brahmana, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., arahats), and who does not kill or cause others to kill.

1. Nidhaya dandati bhutesu: has laid aside the use of the stick towards all beings.

2. tasesu thavaresu: the perturbed and the unperturbed. The perturbed are those who still have craving and are therefore easily shaken. The unperturbed are those who have given up craving and are therefore firm and tranquil; they are the arahats.

The Story of a Certain Bhikkhu

While residing at the Jetavana monastery, the Buddha uttered Verse (405) of this book, with reference to a certain bhikkhu.

Once, a bhikkhu after taking a subject of meditation from the Buddha went to a forest to practise meditation. After he had attained arahatship he came back to the Buddha to offer his deep and profound gratitude to the Buddha. On his way, he passed through a village. Just as he was going through the village, a woman having quarreled with her husband came out of her house and followed the bhikkhu. The husband coming after his wife, seeing her behind the bhikkhu, thought that the bhikkhu was taking his wife away. So he shouted at the bhikkhu and threatened to beat him. His wife entreated him not to beat the bhikkhu, but that made him more furious. As a result, the thera was beaten black and blue by the husband. After beating the bhikkhu to his heart's content, he took away his wife along with him and the bhikkhu continued on his way.

On arrival at the Jetavana monastery, other bhikkhus saw the bruises over the whole body of the bhikkhu and they attended to his bruises. When they asked him if he did not get angry with the man who had beaten him so sorely, he answered in the negative. So the other bhikkhus went to the Buddha and reported that the bhikkhu had falsely claimed to have attained arahatship. To them the Buddha replied, "Bhikkhus! Arahats have laid aside the stick and the sword. They do not get angry even if they are beaten." Thus, the Buddha confirmed that the bhikkhu had, indeed, become an arahat.

Then the Buddha spoke in verse as follows:

Verse 405: Him I call a brahmana, who has laid aside the use of force towards all beings, the perturbed as well as the unperturbed (i.e., arahats), and who does not kill or cause others to kill.

Dhammapada Verse 406
Samaneranam Vatthu

Aviruddham viruddhesu
attadandesu nibbutam
sadanesu anadanam
tamaham brumi brahmanam.

Verse 406: Him I call a brahmana, who is not hostile to those who are hostile, who is peaceful (i.e., has laid aside the use of force) to those with weapons, and who is without attachment to objects of attachment.

The Story of Four Samaneras

While residing at the Jetavana monastery, the Buddha uttered Verse (406) of this book, with reference to four samaneras who were arahats.

Once, the wife of a brahmin sent her husband the brahmin to the Jetavana monastery to invite four bhikkhus to an alms-meal at their house. She told him to specifically request for senior bhikkhus who were also true brahmanas. But four seven year old arahat samaneras, viz., Samkicca, Pandita, Sopaka and Revata were sent along with him. When his wife saw the young samaneras she was very much dissatisfied and blamed the brahmin for bringing such young samaneras who were even younger than her grandson. She was, in fact, furious with her husband, and so she sent him back to the monastery to get older bhikkhus. In the meantime she refused to give the young samaneras the higher seats reserved for the bhikkhus; they were given lower seats and she did not offer them alms-food.

When the brahmin arrived at the monastery, he met the Venerable Sariputta and invited him to his house. When the Venerable Sariputta arrived at the house of the brahmin, he saw the four young arahat samaneras and asked them if they had been offered alms-food yet. On learning that the arahat samaneras had not been given alms-food yet and also that food had been prepared only for four persons the Venerable Sariputta returned to the monastery without accepting alms-food from the house of the brahmin. So his wife sent the brahmin back again to the monastery to get another senior bhikkhu. This time, the Venerable Maha Moggallana came along with the brahmin, but he also returned to the monastery without accepting alms-food when he learned that the young samaneras had not been offered alms-food and also that food had been prepared only for four persons.

By this time, the samaneras were feeling hungry. Sakka, king of the devas, seeing the state of things took the form of an old brahmin and came to the house. The brahmin and his wife paid respect to the old brahmin and offered him a seat of honour, but Sakka just sat on the ground and paid respect to the four samaneras. Then he revealed that he was Sakka. Seeing that Sakka himself was paying respect to the young samaneras, the brahmin couple offered alms-food to all the five. After the meal, Sakka and the samaneras manifested their supernormal power by going right up into the sky through the roof. Sakka went back to his celestial abode, the samaneras returned to the monastery.

When other bhikkhus asked the samaneras whether they did net get angry when the brahmin couple refused to offer alms-food to them, they answered in the negative. The bhikkhus not believing them reported to the Buddha that the four young samaneras were falsely claiming to be arahats. To them the Buddha said, "Bhikkhus, arahats bear no ill will towards those who are hostile to them."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 407
Mahapanthakatthera Vatthu

Yassa rago ca doso ca
mano makkho ca patito
sasaporiva aragga
tamaham brumi brahmanam.

Verse 407: Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl.

The Story of Thera Mahapanthaka

While residing at the Veluvana monastery, the Buddha uttered Verse (407) of this book, with reference to Thera Mahapanthaka, elder brother of Culapanthaka*.

Thera Mahapanthaka was already an arahat when his younger brother Culapanthaka joined the Order. Culapanthaka was born a dullard because he had made fun of a very dull bhikkhu in one of his past existences. Culapanthaka could not even memorize one verse in four months' time. Mahapanthaka was disappointed with his younger brother and asked him to leave the monastery as he was not worthy of the Order.

It was in this connection that, on one occasion, the bhikkhus asked the Buddha why Mahapanthaka, even though he was an arahat, turned his younger brother Culapanthaka out of the monastery. They also added "Do the arahats still lose their temper? Do they still have moral defilements like ill will in them?" To them the Buddha replied, "Bhikkhus! Arahats have no moral defilements like passion and ill will in them. My son Mahapanthaka acted as he did with a view to benefiting his brother and not out of ill will."

Then the Buddha spoke in verse as follows:

Verse 407: Him I call a brahmana, from whom passion, ill will, pride and detraction have fallen off like a mustard seed from the tip of an awl.

* See also Verse 25: The Story of Culapanthaka, Chapter II.

Dhammapada Verse 408
Pilindavacchatthera Vatthu

Akakksam vinnapanim
giram sacca' mudiraye
yaya nahhisaje kanci
tamaham brumi brahmanam.

Verse 408: Him I call a brahmana, who speaks gentle, instructive and true words, and who does not offend anyone by speech.

The Story of Thera Pilindavaccha

While residing at the Veluvana monastery, the Buddha uttered Verse (408) of this book, with reference to Thera Vaccha, who was also known as Thera Pilindavaccha, due to his offensive ways.

Thera Pilindavaceha had a very offensive way of addressing people: he would often say, "Come here, you wretch", or "Go there, you wretch" and such other things. Other bhikkhus reported about him to the Buddha. The Buddha sent for him, and spoke to him on the matter. Then, on reflection the Buddha found that for the past five hundred existences, the thera had been born only in the families of the brahmins, who regarded themselves as being superior to other people. So the Buddha said to the bhikkhus, "Bhikkhus! Thera Vaccha addresses others as 'wretch' only by force of habit acquired in the course of his five hundred existences as a brahmin, and not out of malice. He has no intention of hurting others, for an arahat does not harm others."

Then the Buddha spoke in verse as follows:

Verse 408: Him I call a brahmana, who speaks gentle, instructive and true words, and who does not offend anyone by speech.

Dhammapada Verse 409
Annataratthera Vatthu

Yo'dha digham va rassam va
anum thulam subhasubham
Joke adinnam nadiyati
tamaham brumi brahmanam.

Verse 409: Him I call a Brahmana, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad.

The Story of a Certain Thera

While residing at the Jetavana monastery, the Buddha uttered Verse (409) of this book, with reference to a certain thera.

One day, a brahmin from Savatthi put his upper garment outside his house to air it. A thera found that garment as he was going back to the monastery. Thinking that it was a piece of cloth thrown away by someone and therefore ownerless, the thera picked it up. The brahmin looking out of his window saw the thera picking up the piece of clothing and came after the thera, abusing and accusing him. "You shaven head! You are stealing my clothing", he said; the thera promptly returned the piece of clothing to the brahmin.

Back at the monastery, the thera related the above Incident to other bhikkhus, and they made fun of him and jokingly asked him whether the cloth was long or short, coarse or fine. To this question the thera answered, "Whether the clothing is long or short, coarse or fine matters not to me; I am not at all attached to it." Other bhikkhus then reported to the Buddha that the thera was falsely claiming himself to be an arahat. To them the Buddha replied, "Bhikkhus! The thera speaks the truth; an arahat does not take anything that is not given him."

Then the Buddha spoke in verse as follows:

Verse 409: Him I call a Brahmana, who, in this world takes nothing that is not given him, be it long or short, big or small, good or bad.

Dhammapada Verse 410
Sariputtatthera Vatthu

Asa yassa na vijjanti
asmim loke paramhi ca
nirasasam visamyuttam
tamaham brumi brahmanam.

Verse 410: Him I call a brahmana, who has no desire either for this world or for the next, who is free from craving and from moral defilements.

The Story of Thera Sariputta

While residing at the Jetavana monastery, the Buddha uttered Verse (410) of this book, with reference to Thera Sariputta.

On one occasion, Thera Sariputta accompanied by five hundred bhikkhus went to a monastery near a small village to spend the vassa. At the end of the vassa, Thera Sariputta wanted robes for young bhikkhus and samaneras. So he said to the bhikkhus, "If people come to offer robes, send them to me or inform me"; and then he left for the Jetavana monastery to pay homage to the Buddha. Other bhikkhus misunderstood Thera Sariputta's instructions, and said to the Buddha, "Venerable Sir! Thera Sariputta is still attached to material things like robes and other requisites of a bhikkhu." To them the Buddha replied, "Bhikkhus! My son Sariputta has no more craving in him. He told you to bring the robes to him, so that the chances to perform meritorious deeds may not decrease for lay-disciples, and the chances to accept whatever they may properly receive may not be reduced for young bhikkhus and samaneras."

Then the Buddha spoke in verse as follows:

Verse 410: Him I call a brahmana, who has no desire either for this world or for the next, who is free from craving and from moral defilements.

Dhammapada Verse 411
Mahamoggallanatthera Vatthu

Yassalaya na vijjanti
annaya akathamkathi
amatogadha' manuppattam
tamaham brumi brahmanam.

Verse 411: Him I called a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless.

The Story of Thera Maha Moggallana

While residing at the Jetavana monastery, the Buddha uttered Verse (411) of this book, with reference to Thera Maha Moggallana.

On one occasion, the bhikkhus told the Buddha about Thera Maha Moggallana the same thing they had said of Thera Sariputta that he still had attachment to worldly things. To them the Buddha said that Thera Maha Moggallana had discarded all craving.

Then the Buddha spoke in verse as follows:

Verse 411: Him I called a brahmana, who has no craving, who through knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless.

Dhammapada Verse 412
Revatatthera Vatthu

Yo'dha punnanca pipanca
ubho sanga'mupaccaga
asokam virajam suddham
tamaham brumi brahmanam.

Verse 412: Him I call a brahmana, who, in this world, has transcended both ties good and evil; who is sorrowless and, being free from the taints of moral defilements, is pure.

The Story of Samanera Revata

While residing at the Pubbarama monastery, the Buddha uttered Verse (412) of this book, with reference to Samanera Revata.

One day, the bhikkhus said to the Buddha, "Revata is getting many offerings from people, he is gaining fame and fortune. Even though he lives alone in the forest, through supernormal power he has now built five hundred pinnacled monasteries for five hundred bhikkhus." To them the Buddha said, "Bhikkhus, my son Revata has discarded all craving; he has transcended both good and evil."

Verse 412: Him I call a brahmana, who, in this world, has transcended both ties good and evil; who is sorrowless and, being free from the taints of moral defilements, is pure.

Dhammapada Verse 413
Candabhatthera Vatthu

Candamva vimalam suddham
vippasannamanavilam
nandibhavaparikkhinam¹
tamaham brumi brahmanam.

Verse 413: Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

1. nandibhavaparikkhinam: one in whom craving far continued existence either in the current sensual existence or in a better and higher plane of existence in the rupa (fine material) or arupa (non-material) brahma realms, is extinct.

The Story of Thera Candabha

While residing at the Jetavana monastery, the Buddha uttered Verse (413) of this book, with reference to Thera Candabha.

Candabha had, in a previous existence, made offerings of sandalwood to a stupa where the relics of Kassapa Buddha were enshrined. For this good deed, he was reborn in a brahmin family in Savatthi. He was born with a distinguishing mark, viz., a circle of light radiating from around his navel. As this circle of light resembled the moon he came to be known as Candabha. Some brahmins, taking advantage of this unusual feature, put him on a cart and took him round the town for exhibition and only those who paid a hundred or a thousand were allowed to touch him. On one occasion, they stopped at a place between the town and the Jetavana monastery. To ariyas going to the Jetavana monastery, they said, 'What is the use of your going to the Buddha and listening to his discourses? There is no one who is as powerful as Candabha. One who touches him will get rich; why don't you come and see ?" The ariyas then said to them, "Only our teacher is powerful; he is unrivalled and matchless."

Then the brahmins took Candabha to the Jetavana monastery to compete with the Buddha. But when Candabha was in the presence of the Buddha, the ring of light went out by itself. When Candabha was taken out of sight of the Buddha, the ring of light returned automatically; it again disappeared when taken back to the presence of the Buddha. Candabha then asked the Buddha to give him the mantra (words of incantation) that would make the ring of light disappear from around his navel. The Buddha told him that the mantra could be given only to a member of his Order. Candabha told the brahmins that he was getting a mantra from the Buddha and that after mastering the mantra he would be the greatest person in the whole of Jambudipa. So the brahmins waited outside the monastery.

Meanwhile, Candabha became a bhikkhu. He was instructed to contemplate the body, i.e., to reflect on the repulsiveness and impurity of the thirty-two constituents of the body. Within a few days, Candabha attained arahatship. When the brahmins who were waiting outside the monastery came to enquire whether he had acquired the mantra, Candabha replied. "You people had better go back now; as for me I am no longer in a position to go along with you." Other bhikkhus, hearing him, went to the Buddha and said, "Candabha is falsely claiming that he has become an arahat." To them the Buddha replied, "Candabha speaks the truth; he has eradicated all moral intoxicants."

Then the Buddha spoke in verse as follows:

Verse 413: Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

Dhammapada Verse 413
Candabhatthera Vatthu

Candamva vimalam suddham
vippasannamanavilam
nandibhavaparikkhinam¹
tamaham brumi brahmanam.

Verse 413: Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

The Story of Thera Candabha

While residing at the Jetavana monastery, the Buddha uttered Verse (413) of this book, with reference to Thera Candabha.

Then the Buddha spoke in verse as follows:

Verse 413: Him I call a brahmana, who, like the moon (in a cloudless sky), is pure, clear and serene, and in whom craving for existence is extinct.

Dhammapada Verse 414
Sivalitthera Vatthu

Yo'mam palipatham duggam
samsaram mohamaccaga
tinno parangato jhayi
anejo akathamkathi
anupadaya nibbuto
tamaham brumi brahmanam.

Verse 414: Him I call a brahmana, who, having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (samsara) and the darkness of ignorance (moha), and having crossed the fourfold Flood, has reached the other shore (Nibbana); who practises Tranquility and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace.

The Story of Thera Sivali

While residing in the Kundadhana forest near the city of Kundakoliya, the Buddha uttered Verse (414) of this book, with reference to Thera Sivali.

Princess Suppavasa of Kundakoliya was in pregnancy for seven years and then for seven days she was in labour pains. She kept contemplating the unique qualities of the Buddha, the Dhamma and the Samgha and in the end she sent her husband to the Buddha to pay obeisance to him on her behalf and to inform him of her condition. When informed of the condition of the princess, the Buddha said, "May Suppavasa be free from danger and from sorrow; may she give birth to a healthy noble son in safety." As these words were being spoken, Suppavasa gave birth to her son at her house. On that very day, soon after the birth of the child, the Buddha and some bhikkhus were invited to the house. Alms-food was offered there and the newly born child offered filtered water to the Buddha and the bhikkhus. To celebrate the birth of the child, the parents invited the Buddha and the bhikkhus to their house to offer food for seven days.

When the child grew up he was admitted to the Order and as a bhikkhu he was known as Sivali. He attained arahatship as soon as his head was shaved off. Later, he became famous as the bhikkhu who received the largest amount of offerings. As a recipient of offerings he was unsurpassed.

On one occasion, the bhikkhus asked the Buddha why Sivali, with the qualifications to become an arahat, was confined in his mother's womb for seven years. To them the Buddha replied, "Bhikkhus! In a previous existence, Sivali was the son of a king who lost his kingdom to another king. In trying to regain their kingdom he had besieged the city on the advice of his mother. As a result, the people in the city were without food or water for seven days. It was for this evil deed that Sivali was imprisoned in his mother's womb for seven years. But now, Sivali has come to the end of all dukkha; he has realized Nibbana."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 415
Sundarasamuddatthera Vatthu

Yo'dha kime pahantvana
anagaro paribbaje
kamabhavaparikkhinam
tamaham brumi brahmanam.

Verse 415: Him I call a brahmana, who, in this world, has given up sensual pleasures, and leaving the home-life has become a bhikkhu; who has eradicated sensual desires and has come to the end of existence.

The Story of Thera Sundarasamudda

While residing at the Jetavana monastery, the Buddha uttered Verse (415) of this book, with reference to Thera Sundarasamudda.

Sundarasamudda was the son of a rich man from Savatthi. After he had entered the Order, he left for Rajagaha, which was forty-five yojanas away from Savatthi, to practise meditation. One day, while some festivities were going on in Savatthi, the parents of Sundarasamudda missed him very much; they also felt sorry for their son who was missing all the enjoyment and they wept. As they were weeping, a courtesan came to them and asked what the matter was. On hearing about their son, the courtesan said, "If I could make your son leave the Order and return to the life of a lay man how would you reward me?" The parents answered that they would make her rich. The courtesan then asked for a large sum of money and left for Rajagaha with a number of followers.

At Rajagaha, she rented a house with seven-tiered pinnacles on the route where Thera Sundarasamudda would come on his alms-round. She prepared good food and waited for him. On the first few days, she offered alms-food to the thera at the door of her house. Later, she invited him to come inside. Meanwhile, she paid money to some children to come and play just outside the house about the time the thera usually came on his alms-round. This gave her the excuse that it was very dusty and noisy on the ground floor; with this excuse she invited the thera to the top floor to have his alms-food. The thera consented and went up and as soon as he had entered the room, the courtesan closed the door. Then she started seducing the thera. She said to the thera, "Venerable Sir! Please be my youthful and energetic husband, and I will be your dearly beloved wife. After our long and happy wedded life we can both leave it to enter the Order and strive our very best to attain Nibbana." When he heard these words the thera suddenly realized his mistake and got alarmed. Then he said to himself, "Indeed, by being negligent and unmindful I have made a great mistake."

At that instant, the Buddha saw from his Perfumed Chamber what was happening to Thera Sundarasamudda at Rajagaha. He called the Venerable Ananda and said to him, "Ananda! On an upper storey of a pinnacled building in Rajagaha, there now goes on a struggle between Sundarasamudda and a courtesan; but in the end the thera will be the winner." After saying this to Ananda, the Buddha sent forth his radiance to the thera, made him feel his presence, and said, "My son! Be resolute and get rid of love of wealth and sensual pleasures."

Then the Buddha spoke in verse as follows:

At the end of the discourse the thera attained arahatship, and by supernormal power passed through the roof into the sky and went to the Buddha.

Dhammapada Verse 416*
Jatilatthera Vatthu

Yo'dha tanham pahantvana
anagaro paribbaje
tanhabhavaparikkhinam
tamaham brumi brahmanam.

Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

The Story of Thera Jatila

While residing at the Veluvana monastery, the Buddha uttered Verse (416*) of this book, with reference to Thera Jatila.

Soon after the passing away (Parinibbana) of Kassapa Buddha, an arahat thera went round for donations to build a gold stupa where the relics of Kassapa Buddha were to be enshrined. The thera came to the house of a goldsmith while he and his wife were engaged in a heated quarrel. The goldsmith shouted at the thera and said, "You had better thrown your stupa into the water and go away." His wife then said to the goldsmith, "If you are angry with me you should abuse me only; you can even beat me if you like; but why do you have to abuse the Buddha and the thera? Surely, you have done a grievous wrong!" Hearing her words, the goldsmith realized the enormity of the wrong he had done and wanted to make atonement for it. So, he made some gold flowers, put them into three gold pots and offered them to be put into the relic chamber of the stupa of Kassapa Buddha.

In his present existence he was conceived in the womb of a rich man's daughter who had had an illicit love affair. When the child was born, she put it into a pot and floated it down the stream. A young woman who was bathing in the stream saw the child in the pot and took it with her. She adopted him and named him Jatila. Later, on the advice of a thera the woman sent Jatila to Taxila where he had his education. While at Taxila the thera arranged for him to stay at the house of a merchant who was a disciple of his. In due course, Jatila married the daughter of the merchant. Soon after the marriage, a large mound of gold appeared in the backyard of the house which was newly built for the couple. Three sons were born out of this marriage. After that, Jatila joined the Order and attained arahatship within a few days.

On one occasion, as the Buddha went on an alms-round with five hundred bhikkhus including Jatila, they came to the house of the sons of Jatila. His sons offered alms-food to the Buddha and his disciples for fifteen days. Some time afterwards, the bhikkhus asked Jatila whether he was still attached to his mound of gold and his sons, and he answered that he had no more attachment to them. The bhikkhus then said to the Buddha that Jatila was falsely claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Jatila has got rid of craving and pride; he has indeed attained arahatship."

Then the Buddha spoke in verse as follows:

Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

* Verse 416 have two stories. Read the Story of Thera Jotika.

Dhammapada Verse 416*
Jotikatthera Vatthu

Yo'dha tanham pahantvana
anagaro paribbaje
tanhabhavaparikkhinam
tamaham brumi brahmanam.

Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

The Story of Thera Jotika

While residing at the Veluvana monastery, the Buddha uttered Verse (416*) of this book, with reference to Thera Jotika.

Jotika was a famous rich man from Rajagaha. He lived in a stately mansion with seven tiered pinnacles. There were seven walls around his mansion, each of which had an entrance guarded by celestial demons. The fame of his wealth spread far and wide, and many people came to see his mansion. On one occasion, King Bimbisara came to visit Jotika; he also brought his son Ajatasattu with him. Ajatasattu seeing the grandeur of Jotika's mansion vowed that he would not allow Jotika to live in such a magnificent mansion when he became king. On the king's departure from his house Jotika presented the king with a large priceless ruby. It was the custom of Jotika to give presents to all visitors who came to see him.

When Ajatasattu ascended the throne, after killing his father, he came with his soldiers to take the mansion of Jotika by force. But as all the gates were well guarded by celestial demons, Ajatasattu and his soldiers had to retreat. Ajatasattu fled to the Veluvana monastery and he found Jotika listening to a discourse given by the Buddha. Seeing Jotika at the feet of the Buddha, Ajatasattu exclaimed, "After making your guards fight me, you are now pretending to be listening to a discourse!" Jotika realized that the king had gone to take his place by force and that he had been compelled to retreat.

In a past existence, Jotika had made a solemn wish that his property might not be taken away from him against his wish, and this wish had been fulfilled. So Jotika said to King Ajatasattu, "O king! My property cannot be taken away against my wish." Saying this, he stretched out his ten fingers and asked the king to take off the twenty rings he was wearing on his fingers. The king tried hard to take them off but did not succeed. Jotika then asked the king to spread out a piece of cloth and as Jotika put his fingers on to the cloth, all his rings easily slipped off. After he had given all his rings to King Ajatasattu, Jotika asked the Buddha that he might be permitted into the Order. Soon after entering the Order, Jotika attained arahatship.

One day, when other bhikkhus asked him whether he had any more craving left in him for his mansion his wealth and his wife, he answered that he did not have any more craving for them. The bhikkhus then went to the Buddha and said, "Venerable Sir! Thera Jotika claims to have attained arahatship; he is telling lies." To them the Buddha said, "Bhikkhus! Jotika speaks the truth; he does not have any more craving in him. He is now an arahat."

Then the Buddha spoke in verse as follows:

Verse 416: Him I call a brahmana, who, in this world, has given up craving, and leaving the home-life has become a bhikkhu; who has eradicated craving and has come to the end of existence.

* Verse 416 have two stories. Read the Story of Thera Jatila.

Dhammapada Verse 417
Nataputtakatthera Vatthu

Hitva manusakam yogam
dibbam yogam upaccaga
sabbayogavisamyuttam
tamaham brumi brahmanam.

Verse 417: Him I call a brahmana, who has given up attachment to (sensual pleasures of) human life, has transcended attachment to (sensual pleasures of) deva life and is completely free from all attachment.

The Story of Thera Nataputtaka

While residing at the Jetavana monastery, the Buddha uttered Verse (417) of this book, with reference to Thera Nataputtaka, who was the son of a dancer.

Once, the son of a dancer was going round the streets singing and dancing when he had a chance to listen to a discourse given by the Buddha. After listening to the discourse, he entered the Order and attained arahatship soon afterwards. One day, while the Buddha and the bhikkhus including Nataputtaka were going on an alms-round, they came across the son of another dancer dancing in the street. Seeing the young man dancing, the other bhikkhus asked Nataputtaka whether he still liked dancing. And Nataputtaka answered, "No, I do not." The bhikkhus then went to the Buddha and told him that Thera Nataputtaka was falsely claiming to have attained arahatship. Thereby, the Buddha said, "Bhikkhus! Nataputtaka has gone beyond all bonds of attachment; he has become an arahat."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 418
Nataputtakatthera Vatthu

Hitva ratim ca aratim ca
sitabultam nirupadhim¹
sabbalokabhihhum² viram
tamaham brumi brahmanam.

Verse 418: Him I call a brahmana, who has given up taking delight (in sensual pleasures) and not taking delight (in solitude); who has attained perfect peace and is free from moral defilements; who has overcome all the five khandhas (lit., the world) and is diligent.

1. nirupadhim: according to the Commentary, "nirupadhim ti nirupakkilesam", i.e., free from substratum or free from moral defilements (kilesa).

2. sabbalokabhihhum: lit., one who has conquered all the world, i.e., one who has put an end to rebirths, or the arising of the khandhas.

The Story of Thera Nataputtaka

While residing at the Veluvana monastery, the Buddha uttered Verse (418) of this book, with reference to another Thera Nataputtaka, son of another dancer.

As in the previous story, the son of a dancer had entered the Order and had attained arahatship. Other bhikkhus went to the Buddha and told him about Thera Nataputtaka claiming to have attained arahatship. To them the Buddha said, "Bhikkhus! Nataputtaka has given up taking delight in all things."

Then the Buddha spoke in verse as follows:

Dhammapada Verses 419 and 420
Vangisatthera Vatthu

Cutim yo vedi sattanam
upapattinca sabbaso
asattam sugatam buddham
tamaham brumi brahmanam.

Yassa gatim na jananti
deva gandhabbamanusa
khinasavam arahantam
tamaham brumi brahmanam.

Verse 419: Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

Verse 420: Him I call a brahmana, whose destination the devas or gandhabbas or men do not know who has eradicated moral intoxicants and is an arahat.

The Story of Thera Vangisa

While residing at the Jetavana monastery, the Buddha uttered Verses (419) and (420) of this book, with reference to Thera Vangisa.

Once, in Rajagaha, there was a brahmin by the name of Vangisa who by simply tapping on the skull of a dead person could tell whether that person was reborn in the world of the devas, or of the human beings, or in one of the four lower worlds (apayas). The brahmins took Vangisa to many villages and people flocked to him and paid him ten, twenty or a hundred to find out from him where their various dead relatives were reborn.

On one occasion, Vangisa and his party came to a place not far from the Jetavana monastery. Seeing those people who were going to the Buddha, the brahmins invited them to come to Vangisa who could tell where their relatives had been reborn. But the Buddha's disciples said to them, "Our teacher is one without a rival, he only is the Enlightened One." The brahmins took that statement as a challenge and took Vangisa along with them to the Jetavana monastery to compete with the Buddha. The Buddha, knowing their intention, instructed the bhikkhus to bring the skulls of a person reborn in niraya, of a person reborn in the animal world, of a person reborn in the human world, of a person reborn in the deva world and also of an arahat. The five were then placed in a row. When Vangisa was shown those skulls he could tell where the owners of the first four skulls were reborn but when he came to the skull of the arahat he was at a loss. Then the Buddha said, "Vangisa, don't you know? I do know where the owner of that skull is." Vangisa then asked the Buddha to let him have the magical incantation (mantra) by which he could thus know; but the Buddha told him that the mantra could be given only to a bhikkhu. Vangisa then told the brahmins to wait outside the monastery while he was being taught the mantra. Thus, Vangisa became a bhikkhu and as a bhikkhu, he was instructed by the Buddha to contemplate the thirty-two constituents of the body. Vangisa diligently practised meditation as instructed by the Buddha and attained arahatship within a short time.

When the brahmins who were waiting outside the monastery came to ask Vangisa whether he had acquired the mantra, Vangisa said, "You all had better go now; as for me, I should no longer go along with you." Other bhikkhus hearing him thought he was telling lies, so they went to the Buddha and said, "Venerable Sir! Vangisa is falsely claiming to have attained arahatship." To them the Buddha said, "Bhikkhus! Vangisa really knows the death and rebirth of beings."

Then the Buddha spoke in verse as follows:

Verse 419: Him I call a brahmana, who knows the death and rebirth of beings in every detail, who is detached, who follows the good practice and knows the Four Noble Truths.

Verse 420: Him I call a brahmana, whose destination the devas or gandhabbas or men do not know who has eradicated moral intoxicants and is an arahat.

Dhammapada Verse 421
Dhammadinna Theri Vatthu

Yassa pure ca paccha ca
majjhe ca natthi kincanam
akincanam anadnam
tamaham brumi brahmanam.

Verse 421: Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.

The Story of Theri Dhammadinna

While residing at the Veluvana monastery, the Buddha uttered Verse (421) of this book, with reference to Theri Dhammadinna.

Once, there was a lay-disciple of the Buddha named Visakha in Rajagaha. After hearing the Buddha's discourses again and again Visakha attained Anagami Fruition and he said to his wife, "Please accept all my property; from today, I'm not going to take part in any of the affairs of the house." His wife Dhammadinna retorted, "Who would swallow the spittle you have thrown up?" Then she asked permission from him to enter the Order and became a bhikkhuni. After becoming a bhikkhuni she went to a monastery in a small village in the company of other bhikkhunis to practise meditation. Within a short time, she attained arahatship and returned to Rajagaha.

Visakha, hearing that Dhammadinna had returned, went to see her and asked her some questions. When he asked her about the first three maggas she answered him; but when he asked her questions on the arahatta magga and phala she said, "O lay-disciple! This matter is out of your depth; if you want, you may go and ask the Buddha." When Visakha asked the Buddha, the Buddha said, "Dhammadinna has already answered your question. If you ask me I shall have to give the same answer." Saying this the Buddha confirmed the fact that Dhammadinna had attained arahatship.

Then the Buddha spoke in verse as follows:

Verse 421: Him I call a brahmana, who does not cling to the past, future and present khandha aggregates and who is free from moral defilements and attachment.

Dhammapada Verse 422
Angulimatthera Vatthu

Usabham pavaram viram
mahesim vijitavinam
anejam nhatakam¹ buddham
tamaham brumi brahmanam.

Verse 422: Him I call a brahmana, who is fearless like a bull, who is noble and diligent, who is a seeker of high moral virtues and a conqueror (of three Maras), who is free from craving, who has been cleansed of moral defilements and knows the Four Noble Truths.

1. nhatakam: made clean (of moral defilements); an allusion to the ceremonial bathing of the brahmin after finishing his course of studies.

The Story of Angulimala

While residing at the Jetavana monastery, the Buddha uttered Verse (422) of this book, with reference to Thera Angulimala.

On one occasion, King Pasenadi and Queen Mallika made an alms-offering to the Buddha and his bhikkhus numbering five hundred in all, on a scale which could not be surpassed by anyone else. At that ceremony, each bhikkhu was to have an elephant holding a white umbrella over his head as a sunshade. However, they could get only four hundred and ninety-nine trained elephants and so they had to put in an untrained elephant and it was allotted to hold the umbrella over Thera Angulimala. Every one was afraid that the untrained elephant might give trouble, but when brought near Thera Angulimala it was quite docile.

It was with reference to this incident that the bhikkhus later asked Angulimala whether he did not get frightened or not. To this question Angulimala answered that he was not frightened. The bhikkhus then went to the Buddha and said that Thera Angulimala claimed to have attained arahatship. To them the Buddha said, "Bhikkhus! It is quite true that Angulimala was not afraid; those who are like him are also not afraid."

Then the Buddha spoke in verse as follows:

Dhammapada Verse 423
Devahitabrahmana Vatthu

Pubbenivasam yo vedi
saggapayanca passati
atho jatikkhayam patto
abhinnavosito muni
sabbavositavosanam
tamaham brumi brahmanam.

Verse 423: Him I call a brahmana, who knows past existences, who sees the celestial as well as the lower worlds, who has reached the end of rebirths, who, with Magga Insight, has become an arahat and has accomplished all that is to be accomplished for the eradication of moral defilements.

The Story of Devahita the Brahmin

While residing at the Jetavana monastery, the Buddha uttered Verse (423) of this book, with reference to Devahita, a brahmin.

On one occasion, the Buddha suffered from a gastric ailment and he sent Thera Upavana to get some hot water from Devahita the brahmin. The brahmin was very pleased to have this rare opportunity to offer something to the Buddha. So, in addition to hot water he also gave the thera some molasses for the Buddha. At the monastery Thera Upavana gave a warm bath to the Buddha; after the bath he offered the Buddha a mixture of molasses and hot water. After drinking the mixture there was instant relief. The brahmin then came and asked the Buddha, "Venerable Sir! An offering made to whom gives one the greatest benefit?" To him the Buddha said, "Brahmin! An offering made to one who has given up all evil is the most beneficial."

Then the Buddha spoke in verse as follows:

At the end of the discourse the brahmana became established in the faith in the Three Gems (the Buddha, the Dhamma and the Samgha) and became a lay-disciple of the Buddha.

End of Chapter Twenty-six: The Brahmana

 End of The Dhammapada: Verses and Stories 

.TLKN

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Wednesday, November 14, 2007

The Dhammapada: Verses and Stories

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