Dhammapada Chapter 26 Brahmana Verse 383-423
Verse 383 A saint knows the uncreated
Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa
Saṅkhārānaṃ khayaṃ ñatvā, akataññū’si brāhmaṇa
O Brahmana, cut off the stream of craving with diligence, and abandon sense desires.
O Brahmana, perceiving the cessation of the conditioned, be an arahant who realizes Nibbana, the Unconditioned.
Story related to Dhammapada Verse 383 : Brahmin Who Had Great Faith
While residing at the Jetavana monastery, the Buddha uttered Verse 383 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 "arahants" and respectfully requested them to enter his house. When thus addressed, the puthujjana bhikkhus and the arahants 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 an explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahants.
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 arahants, 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 arahants. So. my sons, you should strive hard to get rid of craving and attain arahantship."
Chinda sotaṃ parakkamma, kāme panuda brāhmaṇa
Saṅkhārānaṃ khayaṃ ñatvā, akataññū’si brāhmaṇa
O Brahmana, cut off the stream of craving with diligence, and abandon sense desires.
O Brahmana, perceiving the cessation of the conditioned, be an arahant who realizes Nibbana, the Unconditioned.
Story related to Dhammapada Verse 383 : Brahmin Who Had Great Faith
While residing at the Jetavana monastery, the Buddha uttered Verse 383 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 "arahants" and respectfully requested them to enter his house. When thus addressed, the puthujjana bhikkhus and the arahants 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 an explanation. The bhikkhus told the Buddha about the brahmin addressing all of them as arahants.
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 arahants, 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 arahants. So. my sons, you should strive hard to get rid of craving and attain arahantship."
Verse 384 : Cultivate concentration and insight
Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo
Atha’ssa sabbe saṃyogā, atthaṃ gacchanti jānato
When the brahmana has ‘crossed over’ in respect of the two states,
(i.e., calm and insight), then all the fetters of that knowing one come to an end.
Story related to Dhammapada Verse 384 : Thirty Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse 384 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 arahantship, 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! Tranquility and Insight Meditation are the two dhammas."
At the end of the discourse all the thirty bhikkhus attain arahantship.
Yadā dvayesu dhammesu, pāragū hoti brāhmaṇo
Atha’ssa sabbe saṃyogā, atthaṃ gacchanti jānato
When the brahmana has ‘crossed over’ in respect of the two states,
(i.e., calm and insight), then all the fetters of that knowing one come to an end.
Story related to Dhammapada Verse 384 : Thirty Bhikkhus
While residing at the Jetavana monastery, the Buddha uttered Verse 384 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 arahantship, 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! Tranquility and Insight Meditation are the two dhammas."
At the end of the discourse all the thirty bhikkhus attain arahantship.
Verse 385: The Unfettered Person Is A Brahmana
Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati
Vītaddaraṃ visaṃyuttaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to dhammapada verse 385: Mara
While residing at the Jetavana monastery, the Buddha uttered Verse 385 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 arahants who are free from moral defilements."
Yassa pāraṃ apāraṃ vā, pārāpāraṃ na vijjati
Vītaddaraṃ visaṃyuttaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to dhammapada verse 385: Mara
While residing at the Jetavana monastery, the Buddha uttered Verse 385 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 arahants who are free from moral defilements."
Verse 386 Who is contemplative and pure is a brahmana
Jhāyiṃ virajam āsīnaṃ, katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ, tam ahaṃ brūmi brāhmaṇaṃ
Who is meditative, stainless and secluded, who has done his duty and
is free from corruption, who has attained the highest goal — I call
a Brahmana.
Story related to dhammapada 386: Certain Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse 386 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."
At the end of the discourse the brahmin attained Sotapatti Fruition
Jhāyiṃ virajam āsīnaṃ, katakiccaṃ anāsavaṃ
Uttamatthaṃ anuppattaṃ, tam ahaṃ brūmi brāhmaṇaṃ
Who is meditative, stainless and secluded, who has done his duty and
is free from corruption, who has attained the highest goal — I call
a Brahmana.
Story related to dhammapada 386: Certain Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse 386 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."
At the end of the discourse the brahmin attained Sotapatti Fruition
Verse 387 The buddha shines by day and night
Divā tapati ādicco, rattimābhāti1 candimā
Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo
Atha sabbam ahorattiṃ, buddho tapati tejasā
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.
Story related to dhammapada verse 387: Thera Ananda
While residing at the Pubbarama monastery, the Buddha uttered Verse 387 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."
Divā tapati ādicco, rattimābhāti1 candimā
Sannaddho khattiyo tapati, jhāyī tapati brāhmaṇo
Atha sabbam ahorattiṃ, buddho tapati tejasā
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.
Story related to dhammapada verse 387: Thera Ananda
While residing at the Pubbarama monastery, the Buddha uttered Verse 387 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."
Verse 388 He who had discarded all evil is holy
Bāhitapāpo’ti brāhmaṇo, samacariyā samaṇo’ti vuccati
Pabbājay’attano malaṃ, tasmā “pabbajito”ti vuccati
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'.
Story related to Dhammapada Verse 388: Brahmin Recluse
While residing at the Jetavana monastery, the Buddha uttered Verse 388 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."
At the end of the discourse the brahmin attained Sotapatti Fruition.
Bāhitapāpo’ti brāhmaṇo, samacariyā samaṇo’ti vuccati
Pabbājay’attano malaṃ, tasmā “pabbajito”ti vuccati
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'.
Story related to Dhammapada Verse 388: Brahmin Recluse
While residing at the Jetavana monastery, the Buddha uttered Verse 388 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."
At the end of the discourse the brahmin attained Sotapatti Fruition.
Verse 389-390 : Do not harm an arahant, an arahant does not retaliate
Na brāhmaṇassa pahareyya, n’āssa muñcetha brāhmaṇo
Dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.
Na brāhmaṇass’etadakiñci seyyo, yadā nisedho manaso piyehi
Yato yato hiṃsamano nivattatim tato tato sammatimeva dukkhaṃ
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.
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.
Story related to Dhammapada verse 389-390: Thera Sariputta
While residing at the Jetavana monastery, the Buddha uttered Verses 389 and 390 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 arahant in anger and ill will. This ill will should be eradicated by Anagami Magga."
Na brāhmaṇassa pahareyya, n’āssa muñcetha brāhmaṇo
Dhī brāhmaṇassa hantāraṃ, tato dhī yassa muñcati.
Na brāhmaṇass’etadakiñci seyyo, yadā nisedho manaso piyehi
Yato yato hiṃsamano nivattatim tato tato sammatimeva dukkhaṃ
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.
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.
Story related to Dhammapada verse 389-390: Thera Sariputta
While residing at the Jetavana monastery, the Buddha uttered Verses 389 and 390 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 arahant in anger and ill will. This ill will should be eradicated by Anagami Magga."
Verse 391: The well restrained is truly a brahmana
Yassa kāyena vācāya, manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi, tam ahaṃ brūmi brāhmaṇaṃ
Him I call a brahmana who does no evil in deed or word or thought,
who is restrained in these three respects.
Story related to dhammapada verse 391: Theri Mahapajapati GotamiWhile residing at the Jetavana monastery, the Buddha uttered Verse 391 with reference to Theri Mahapajapati Gotami.
Mahapajapati Gotami was the stepmother of Gotama Buddha. On the death of the 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 shaved 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."
Yassa kāyena vācāya, manasā natthi dukkataṃ
Saṃvutaṃ tīhi ṭhānehi, tam ahaṃ brūmi brāhmaṇaṃ
Him I call a brahmana who does no evil in deed or word or thought,
who is restrained in these three respects.
Story related to dhammapada verse 391: Theri Mahapajapati GotamiWhile residing at the Jetavana monastery, the Buddha uttered Verse 391 with reference to Theri Mahapajapati Gotami.
Mahapajapati Gotami was the stepmother of Gotama Buddha. On the death of the 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 shaved 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."
Verse 392 Honor the worthy
Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya, aggihuttaṃ ’va brāhmaṇo.
If one should understand the doctrine taught by the Fully Enlightened
Buddha from another, one should revere that person devoutly, as a
Brahmin reveres the sacrificial fire.
Story related to dhammapada verse 392: Thera SariputtaWhile residing at the Jetavana monastery, the Buddha uttered Verse 392 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 attain arahantship; but Moggallana and Sariputta attain 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."
Yamhā dhammaṃ vijāneyya, sammāsambuddhadesitaṃ
Sakkaccaṃ taṃ namasseyya, aggihuttaṃ ’va brāhmaṇo.
If one should understand the doctrine taught by the Fully Enlightened
Buddha from another, one should revere that person devoutly, as a
Brahmin reveres the sacrificial fire.
Story related to dhammapada verse 392: Thera SariputtaWhile residing at the Jetavana monastery, the Buddha uttered Verse 392 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 attain arahantship; but Moggallana and Sariputta attain 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."
Verse 393: A saint is truthful and righteous
Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo
Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.
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.
Story related to Dhammapada Verse 393: Jatila, the BrahminWhile residing at the Jetavana monastery, the Buddha uttered Verse 393 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."
Na jaṭāhi na gottena, na jaccā hoti brāhmaṇo
Yamhi saccañca dhammo ca, so sucī so ca brāhmaṇo.
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.
Story related to Dhammapada Verse 393: Jatila, the BrahminWhile residing at the Jetavana monastery, the Buddha uttered Verse 393 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."
Verse 394 Be pure within
Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā
Abbhantaraṃ te gahaṇaṃ, bāhiraṃ parimajjasi.
O foolish one! What is the use of wearing matted hair? What is the use of wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.
Story related to Dhammapada Verse 394: Deceitful BrahminWhile residing at the Kutagara monastery in Vesali, the Buddha uttered Verse 394 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 would 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.
Kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā
Abbhantaraṃ te gahaṇaṃ, bāhiraṃ parimajjasi.
O foolish one! What is the use of wearing matted hair? What is the use of wearing a garment made of antelope skin? In you, there is a forest (of moral defilements); you clean yourself only externally.
Story related to Dhammapada Verse 394: Deceitful BrahminWhile residing at the Kutagara monastery in Vesali, the Buddha uttered Verse 394 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 would 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.
Verse 395 A Brahmana meditates alone in the forest
Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ
Ekaṃ vanasmiṃ jhāyantaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
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.
Story related to Dhammapada Verse 395: KisagotamiWhile residing at the Gijjhakuta hill, the Buddha uttered Verse 395 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 time, 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."
Paṃsukūladharaṃ jantuṃ, kisaṃ dhamanisanthataṃ
Ekaṃ vanasmiṃ jhāyantaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
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.
Story related to Dhammapada Verse 395: KisagotamiWhile residing at the Gijjhakuta hill, the Buddha uttered Verse 395 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 time, 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."
Verse 396: A Saint is unattached
Na c’āhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ
Bhovādi nāma so hoti, sa ce hoti sakiñcano
Akiñcanaṃ anādānaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
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.
Story related to Dhammapada Verse 396: Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse 396 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."
Na c’āhaṃ brāhmaṇaṃ brūmi, yonijaṃ mattisambhavaṃ
Bhovādi nāma so hoti, sa ce hoti sakiñcano
Akiñcanaṃ anādānaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
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.
Story related to Dhammapada Verse 396: Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse 396 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."
Verse 397 A brahmana has destroyed all fetters
Sabbasaṃyojanaṃ chetvā, yo ve na paritassati
Saṅgātigaṃ visaṃyuttaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
I call him a brahmana who, having severed all bonds, does not tremble,
and who has unburdened himself of all attachments.
Story related to Dhammapada verse 397: Uggasena, the Son of a Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse 397 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 arhatship 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."
Sabbasaṃyojanaṃ chetvā, yo ve na paritassati
Saṅgātigaṃ visaṃyuttaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
I call him a brahmana who, having severed all bonds, does not tremble,
and who has unburdened himself of all attachments.
Story related to Dhammapada verse 397: Uggasena, the Son of a Rich Man
While residing at the Jetavana monastery, the Buddha uttered Verse 397 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 arhatship 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."
Verse 398: A brahmana has broken the straps
Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ
Ukkhittapaḷighaṃ buddhaṃ, tam ahaṃ brūmi brāhmaṇaṃ
I call him a brahmana who has severed the bond (of hatred), the thong (of
craving), and the cord (of wrong views) together with its concomitants, who
has lifted the crossbar (of ignorance), (and) who is Enlightened.
Story related to dhammapada verse 398: Two BrahminsWhile residing at the Jetavana monastery, the Buddha uttered Verse 398 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 attain arahantship.
Chetvā naddhiṃ varattañca, sandānaṃ sahanukkamaṃ
Ukkhittapaḷighaṃ buddhaṃ, tam ahaṃ brūmi brāhmaṇaṃ
I call him a brahmana who has severed the bond (of hatred), the thong (of
craving), and the cord (of wrong views) together with its concomitants, who
has lifted the crossbar (of ignorance), (and) who is Enlightened.
Story related to dhammapada verse 398: Two BrahminsWhile residing at the Jetavana monastery, the Buddha uttered Verse 398 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 attain arahantship.
Verse 399: A Brahmana is patient
Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
I call him a brahmana who, being good, patiently endures abuse, flogging,
and imprisonment, and whose strong army is the strength of patience.
Story related to Dhammapada Verse 399: Abusive Brahmin Brothers
While residing at the Veluvana monastery, the Buddha uttered Verse 399 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 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."
Akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati
Khantibalaṃ balānīkaṃ, tam ahaṃ brūmi brāhmaṇaṃ.
I call him a brahmana who, being good, patiently endures abuse, flogging,
and imprisonment, and whose strong army is the strength of patience.
Story related to Dhammapada Verse 399: Abusive Brahmin Brothers
While residing at the Veluvana monastery, the Buddha uttered Verse 399 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 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."
Verse 400 A brahmana is not wrathful
Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ
Dantaṃ antimasārīraṃ, tam ahaṃ brūmi brāhmaṇaṃ
Who is not wrathful, but is dutiful, virtuous, free from craving,
Self-controlled and who bears his final body — I call a Brahmana.
Story related to Dhammapada Verse 400: Thera Sariputta
While residing at the Veluvana monastery, the Buddha uttered Verse 400 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.
Akkodhanaṃ vatavantaṃ, sīlavantaṃ anussadaṃ
Dantaṃ antimasārīraṃ, tam ahaṃ brūmi brāhmaṇaṃ
Who is not wrathful, but is dutiful, virtuous, free from craving,
Self-controlled and who bears his final body — I call a Brahmana.
Story related to Dhammapada Verse 400: Thera Sariputta
While residing at the Veluvana monastery, the Buddha uttered Verse 400 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.
Verse 401 A brahmana does not cling to sensual pleasures
Vāripokkharapatt’eva, āragger’iva sāsapo
Yo na limpati kāmesu, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to dhammapada verse 401: Theri Uppalavanna
While residing at the Jetavana monastery, the Buddha uttered Verse 401 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."
Vāripokkharapatt’eva, āragger’iva sāsapo
Yo na limpati kāmesu, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to dhammapada verse 401: Theri Uppalavanna
While residing at the Jetavana monastery, the Buddha uttered Verse 401 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."
Verse 402 A brahmana has laid aside the burden
Yo dukkhassa pajānāti, idh’eva khayam attano
Pannabhāraṃ visaṃyuttaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to dhammapada verse 402: Certain Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse 402 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 arahantship. 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.
Yo dukkhassa pajānāti, idh’eva khayam attano
Pannabhāraṃ visaṃyuttaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to dhammapada verse 402: Certain Brahmin
While residing at the Jetavana monastery, the Buddha uttered Verse 402 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 arahantship. 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.
Verse 403 A Brahmana Is He Who Has Reached His Ultimate Goal
Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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. arahantship).
Story related to dhammapada Verse 403: Theri Khema
While residing at the Gijjhakuta hill, the Buddha uttered Verse 403 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.
Gambhīrapaññaṃ medhāviṃ, maggāmaggassa kovidaṃ
Uttamatthaṃ anuppattaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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. arahantship).
Story related to dhammapada Verse 403: Theri Khema
While residing at the Gijjhakuta hill, the Buddha uttered Verse 403 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.
Verse 404 A Brahmana Is He Who Has No Intimacy With Any
Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi c’ūbhayaṃ
Anokasāriṃ appicchaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to Dhammapada Verse 404: Thera Tissa
While residing at the Jetavana monastery, the Buddha uttered Verse 404 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 attain arahantship then and there, while still standing at the entrance to the cave.
As the thera had now become an arhat, 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 arahant he is no longer attached to anyone; he has no occasion to get angry with anyone nor any need to associate with others."
Asaṃsaṭṭhaṃ gahaṭṭhehi, anāgārehi c’ūbhayaṃ
Anokasāriṃ appicchaṃ, tam ahaṃ brūmi brāhmaṇaṃ
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.
Story related to Dhammapada Verse 404: Thera Tissa
While residing at the Jetavana monastery, the Buddha uttered Verse 404 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 attain arahantship then and there, while still standing at the entrance to the cave.
As the thera had now become an arhat, 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 arahant he is no longer attached to anyone; he has no occasion to get angry with anyone nor any need to associate with others."
