Dhammapada Verse 60-75
Verse 60 (Samsara is long for the ignorant)
Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro, addhammaṃ avijānataṃ
Long is the night to the wakeful; a journey is long to the weary;
Long is saṃsāra (cycle of rebirths) to those spiritually immature who do not know the Dhamma (the real truth).
Story related to Dhammapada Verse 60: The Dangers of Adultery
While residing at the Jetavana monastery, the Buddha uttered Verse 60 with reference to a certain young man and King Pasenadi of Kosala.
One day King Pasenadi while he was going out in the city, he saw a beautiful young woman and he instantly fell in love with her. So the king tried to find ways to get her. He found out that she was a married woman thus he sent for her husband out on an impossible errand. The young man was told to go to a place about 12 miles away from Savatthi and bring back some Kumuda lotus flowers and some red earth called 'arunavati' from the land of the dragons (nagas). He was told to return back at Savatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time and to take the wife for himself.
The young man set out on his errand with a packet of food prepared by his wife. On the way, he shared his food with a traveller. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and arunavati red earth for him. I have shared my food with a traveler; I have also fed the fish in the river; now i share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and arunavati red earth for me." The king of the dragons heard him, took the appearance of an old man and brought the lotus and the red earth.
King Pasenadi fearing that the young husband might arrive back in time, he had the city-gates closed early. The young man found that the city-gates closed so he placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi without any justification plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace.
Meanwhile, King Pasenadi who is obsessed with sexual desire, could not sleep and he kept thinking how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds who were the doleful voices of four persons suffering in hell. Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallika.
When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha who were suffering in Lohakumbhi Niraya because they had committed sexual misconduct with other people's wives. Then the king realized how serious his fault was and the severity of the punishment. So he abandoned the thought of wanting another man's wife.
King Pasenadi thought :"After all, it was because of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night". Then King Pasenadi said to the Buddha: "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was sent on the task to fetch the lotus said, "Venerable Sir, because I had traveled the full distance of a yojana (12 miles) yesterday, I, too, know how long the journey of a yojana is to one who is weary."
Combining their two statements, the Buddha spoke this verse as follows: Long is the night to the wakeful; a journey is long to the weary; Long is saṃsāra (cycle of rebirths) to those spiritually immature who do not know the Dhamma (the teaching of Buddha). At the end of the discourse, the young man attained Sotapatti Fruition (first stage of enlightenment).
In other words, the repeated cycle of existence (rebirth) is too long for those ignorant ones who don't know the teachings of Buddha as they do not know the path to end suffering.
Dīghā jāgarato ratti, dīghaṃ santassa yojanaṃ
Dīgho bālānaṃ saṃsāro, addhammaṃ avijānataṃ
Long is the night to the wakeful; a journey is long to the weary;
Long is saṃsāra (cycle of rebirths) to those spiritually immature who do not know the Dhamma (the real truth).
Story related to Dhammapada Verse 60: The Dangers of Adultery
While residing at the Jetavana monastery, the Buddha uttered Verse 60 with reference to a certain young man and King Pasenadi of Kosala.
One day King Pasenadi while he was going out in the city, he saw a beautiful young woman and he instantly fell in love with her. So the king tried to find ways to get her. He found out that she was a married woman thus he sent for her husband out on an impossible errand. The young man was told to go to a place about 12 miles away from Savatthi and bring back some Kumuda lotus flowers and some red earth called 'arunavati' from the land of the dragons (nagas). He was told to return back at Savatthi the same evening, in time for the king's bath. The king's intention was to kill the husband if he failed to arrive back in time and to take the wife for himself.
The young man set out on his errand with a packet of food prepared by his wife. On the way, he shared his food with a traveller. He also threw some rice into the water and said loudly, "O guardian spirits and dragons inhabiting this river! King Pasenadi has commanded me to get some Kumuda lotus flowers and arunavati red earth for him. I have shared my food with a traveler; I have also fed the fish in the river; now i share with you the benefits of the good deeds I have done today. Please get the Kumuda lotus and arunavati red earth for me." The king of the dragons heard him, took the appearance of an old man and brought the lotus and the red earth.
King Pasenadi fearing that the young husband might arrive back in time, he had the city-gates closed early. The young man found that the city-gates closed so he placed the red earth on the city-wall and stuck the flowers on the earth. Then he declared loudly, "O citizens! Be my witnesses! I have today accomplished my errand in time as instructed by the king. King Pasenadi without any justification plans to kill me." After that, the young man left for the Jetavana monastery to take shelter and find solace.
Meanwhile, King Pasenadi who is obsessed with sexual desire, could not sleep and he kept thinking how he would get rid of the husband in the morning and take his wife. At about midnight, he heard some eerie sounds who were the doleful voices of four persons suffering in hell. Hearing those weird voices, the king was terrified. Early in the morning, he went to the Buddha, as advised by Queen Mallika.
When the Buddha was told about the four voices the king heard in the night, he explained to the king that those were the voices of four beings, who were the sons of rich men during the time of Kassapa Buddha who were suffering in Lohakumbhi Niraya because they had committed sexual misconduct with other people's wives. Then the king realized how serious his fault was and the severity of the punishment. So he abandoned the thought of wanting another man's wife.
King Pasenadi thought :"After all, it was because of my intense desire for another man's wife that I was tormented and could not sleep the whole of last night". Then King Pasenadi said to the Buddha: "Venerable Sir, now I know how long the night is for one who cannot sleep." The young man who was sent on the task to fetch the lotus said, "Venerable Sir, because I had traveled the full distance of a yojana (12 miles) yesterday, I, too, know how long the journey of a yojana is to one who is weary."
Combining their two statements, the Buddha spoke this verse as follows: Long is the night to the wakeful; a journey is long to the weary; Long is saṃsāra (cycle of rebirths) to those spiritually immature who do not know the Dhamma (the teaching of Buddha). At the end of the discourse, the young man attained Sotapatti Fruition (first stage of enlightenment).
In other words, the repeated cycle of existence (rebirth) is too long for those ignorant ones who don't know the teachings of Buddha as they do not know the path to end suffering.
Verse 61 ( Avoid companionship with the foolish)
Carañce nādhigaccheyya, seyyaṃ sadisam attano
Ekacariyaṃ daḷhaṃ kayirā, natthi bāle sahāyatā
If a person seeking a companion cannot find one who is equal or better than him, let him firmly pursue a solitary life; That is better than companionship with a fool.
Story related to Dhammapada Verse 61: A Resident Pupil of Thera Mahakassapa
While residing at the Jetavana monastery, the Buddha uttered Verse 61 with reference to a resident pupil of Thera Mahakassapa.
When Thera Mahakassapa was residing near Rajagaha, he had two young bhikkhus (monks) staying with him. One of them was respectful, obedient and dutiful to the thera but the other one was not. The latter pupil schemed to take the credit for work done by another pupil. When the elder admonished him, the pupil bore a grudge.
On one occasion, the bad pupil went to the house of a lay-disciple of the thera and lied to them that the thera was ill. Thus, he got food from them that was meant for the thera and he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, he broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rajagaha told the Buddha about this, Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion.
In other words, if one cannot find a wise companion then it will be better for him to be alone rather than be with a foolish companion that will not bring him any benefit but more troubles.
Carañce nādhigaccheyya, seyyaṃ sadisam attano
Ekacariyaṃ daḷhaṃ kayirā, natthi bāle sahāyatā
If a person seeking a companion cannot find one who is equal or better than him, let him firmly pursue a solitary life; That is better than companionship with a fool.
Story related to Dhammapada Verse 61: A Resident Pupil of Thera Mahakassapa
While residing at the Jetavana monastery, the Buddha uttered Verse 61 with reference to a resident pupil of Thera Mahakassapa.
When Thera Mahakassapa was residing near Rajagaha, he had two young bhikkhus (monks) staying with him. One of them was respectful, obedient and dutiful to the thera but the other one was not. The latter pupil schemed to take the credit for work done by another pupil. When the elder admonished him, the pupil bore a grudge.
On one occasion, the bad pupil went to the house of a lay-disciple of the thera and lied to them that the thera was ill. Thus, he got food from them that was meant for the thera and he ate the food on the way. When admonished by the thera for this he was extremely angry. The next day, when the thera was out on his alms-round, the young foolish bhikkhu stayed behind, he broke the pots and pans and set fire to the monastery.
When a bhikkhu from Rajagaha told the Buddha about this, Buddha said that it would have been much better for Thera Mahakassapa to live alone than to live with a foolish companion.
In other words, if one cannot find a wise companion then it will be better for him to be alone rather than be with a foolish companion that will not bring him any benefit but more troubles.
Verse 62 (One is not one's own)
Puttā m’atthi dhanam m’atthi, iti bālo vihaññati
Attā hi attano natthi, kuto puttā kuto dhanaṃ
The spiritually immature person troubles himself thinking: ‘These sons are mine, these riches are mine’. Because of non-self, he himself is not his own, then how can he claim sons and riches are his?
Story related to Dhammapada Verse 62: A rich man named Ananda
While residing at the Jetavana monastery, the Buddha uttered Verse 62 of this book with reference to a miserly rich man, named Ananda.
There was once a very wealthy man named Ananda in Savatthi who was reluctant to give anything to charity. He told his son, Mulasiri: "Don't think the wealth we have now is a lot. Do not give away anything as you must make it grow or your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ananda upon death was reborn in a village of beggars not far from Savatthi. From the time his mother was pregnant, the income of the beggars decreased so the villagers thought there must be an unlucky one amongst them. They thought that the pregnant beggar woman must be the unfortunate one. Thus she was driven out of the village.
When her son was born, the son was extremely ugly and repulsive. If she went out begging by herself, she would get some money but if she went out with her son she would get nothing. So his mother placed a plate in his hand and left him. As he wandered about in Savatthi, he remembered his old house and his past existence. He went into the house. When Mulasiri (his son in his previous life) saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ananda to fetch Mulasiri. When Mulasiri came, Buddha told him that the young beggar was his own father in his previous existence. But Mulasiri could not believe it. So Buddha directed the beggar boy to show him where he had buried his five pots of gold. Then Mulasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
In other words, Buddha is trying to explain non-self. Nothing belongs to anyone; sons and wealth are all non-self.
Puttā m’atthi dhanam m’atthi, iti bālo vihaññati
Attā hi attano natthi, kuto puttā kuto dhanaṃ
The spiritually immature person troubles himself thinking: ‘These sons are mine, these riches are mine’. Because of non-self, he himself is not his own, then how can he claim sons and riches are his?
Story related to Dhammapada Verse 62: A rich man named Ananda
While residing at the Jetavana monastery, the Buddha uttered Verse 62 of this book with reference to a miserly rich man, named Ananda.
There was once a very wealthy man named Ananda in Savatthi who was reluctant to give anything to charity. He told his son, Mulasiri: "Don't think the wealth we have now is a lot. Do not give away anything as you must make it grow or your wealth will dwindle away." This rich man had five pots of gold buried in his house and he died without revealing their location to his son.
Ananda upon death was reborn in a village of beggars not far from Savatthi. From the time his mother was pregnant, the income of the beggars decreased so the villagers thought there must be an unlucky one amongst them. They thought that the pregnant beggar woman must be the unfortunate one. Thus she was driven out of the village.
When her son was born, the son was extremely ugly and repulsive. If she went out begging by herself, she would get some money but if she went out with her son she would get nothing. So his mother placed a plate in his hand and left him. As he wandered about in Savatthi, he remembered his old house and his past existence. He went into the house. When Mulasiri (his son in his previous life) saw him, they were frightened by his ugly looks and began to cry. The servants then beat him and threw him out of the house.
The Buddha who was on his alms-round saw the incident and asked the Venerable Ananda to fetch Mulasiri. When Mulasiri came, Buddha told him that the young beggar was his own father in his previous existence. But Mulasiri could not believe it. So Buddha directed the beggar boy to show him where he had buried his five pots of gold. Then Mulasiri accepted the truth and from that time he became a devoted lay-disciple of the Buddha.
In other words, Buddha is trying to explain non-self. Nothing belongs to anyone; sons and wealth are all non-self.
Verse 63 The wise Fool
Yo bālo maññati bālyaṃ, paṇḍito vā’pi tena so
Bālo ca paṇḍitamānī, sa ve “bālo”ti vuccati
The fool who knows he is a fool is wise in that at least;
The fool who thinks that he is wise is indeed called a fool.
Story related to Dhammapada Verse 63: Two Pick-Pockets
While residing at the Jetavana monastery, the Buddha uttered Verse 63 with reference to two pick-pockets.
On one occasion, two pick-pockets joined a group of lay-disciples to get to the Jetavana monastery where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition (first stage of enlightenment). However, the second thief did not attend the discourse as he was bent on stealing only and he managed to snatch a small sum of money from one of the lay-disciples.
After the discourse they went back and cooked their meal at the house of the second thief who stole some money. The second thief taunted the other as foolish for not stealing enough to buy some food. The first man reported this to the Buddha, who explained the difference between a fool and a wise man.
The Commentary explains that one who takes pride in learning, teaching, morality, or austerity, thinking, “Others are not like me” is called a fool and does not become accomplished in learning or practice.
In other words if a fool is still aware of his ignorance, he is still wise in that sense but if a fool who has wrong views thinking he is otherwise smarter than the rest is really a fool indeed.
Yo bālo maññati bālyaṃ, paṇḍito vā’pi tena so
Bālo ca paṇḍitamānī, sa ve “bālo”ti vuccati
The fool who knows he is a fool is wise in that at least;
The fool who thinks that he is wise is indeed called a fool.
Story related to Dhammapada Verse 63: Two Pick-Pockets
While residing at the Jetavana monastery, the Buddha uttered Verse 63 with reference to two pick-pockets.
On one occasion, two pick-pockets joined a group of lay-disciples to get to the Jetavana monastery where the Buddha was giving a discourse. One of them listened attentively to the discourse and soon attained Sotapatti Fruition (first stage of enlightenment). However, the second thief did not attend the discourse as he was bent on stealing only and he managed to snatch a small sum of money from one of the lay-disciples.
After the discourse they went back and cooked their meal at the house of the second thief who stole some money. The second thief taunted the other as foolish for not stealing enough to buy some food. The first man reported this to the Buddha, who explained the difference between a fool and a wise man.
The Commentary explains that one who takes pride in learning, teaching, morality, or austerity, thinking, “Others are not like me” is called a fool and does not become accomplished in learning or practice.
In other words if a fool is still aware of his ignorance, he is still wise in that sense but if a fool who has wrong views thinking he is otherwise smarter than the rest is really a fool indeed.
Verse 64 (The ignorant cannot benefit from the wise)
Yāvajīvam’pi ce bālo, paṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti, dabbi sūparasaṃ yathā
Although a fool associates with a wise man throughout his whole life,
he does not understand the Dhamma, just as a ladle does not know the taste of soup.
Story related to Dhammapada Verse 64: Thera Udayi
While residing at tho Jetavana monastery, the Buddha uttered Verse 64 with reference to Thera Udayi, a pretentious bhikkhu.
Thera Udayi would often go and sit on the platform from which learned theras (elder monks) delivered their discourses. On one occasion, some visiting bhikkhus thought that he was a very learned thera, asked him some questions on the five aggregates (khandhas). Thera Udayi could not answer because he did not know anything of the dhamma.
The visiting bhikkhus (monks) were greatly astonished to find that someone staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects). Discovering his ignorance, they reported the matter to the Buddha, who then uttered this verse.
In other words, those spiritually immature will not know the knowledge even if they are always with the wise ones.
Yāvajīvam’pi ce bālo, paṇḍitaṃ payirupāsati
Na so dhammaṃ vijānāti, dabbi sūparasaṃ yathā
Although a fool associates with a wise man throughout his whole life,
he does not understand the Dhamma, just as a ladle does not know the taste of soup.
Story related to Dhammapada Verse 64: Thera Udayi
While residing at tho Jetavana monastery, the Buddha uttered Verse 64 with reference to Thera Udayi, a pretentious bhikkhu.
Thera Udayi would often go and sit on the platform from which learned theras (elder monks) delivered their discourses. On one occasion, some visiting bhikkhus thought that he was a very learned thera, asked him some questions on the five aggregates (khandhas). Thera Udayi could not answer because he did not know anything of the dhamma.
The visiting bhikkhus (monks) were greatly astonished to find that someone staying in the same monastery with the Buddha knew so very little about the khandhas and the ayatanas (sense-bases and sense-objects). Discovering his ignorance, they reported the matter to the Buddha, who then uttered this verse.
In other words, those spiritually immature will not know the knowledge even if they are always with the wise ones.
Verse 65 (Profit from the wise)
Muhuttampi ce viññū, paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā
Although an intelligent person associates with a wise man only for a moment,
he quickly understands the Dhamma just like the tongue knows the taste of soup.
Story related to Dhammapda Verse 65: 30 youths from Paveyyaka
While residing at the Jetavana monastery, the Buddha uttered Verse 65 with reference to thirty bhikkhus from Paveyyaka.
Thirty youths from Paveyyaka were enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her they came across the Buddha and asked him if they had seen a woman. The Buddha asked them whether it was better to search for a woman or to search for themselves. They sat down and listened to the Dhamma and instantly attained Stream-winning (first stage of enlightenment). All of them joined the Order of the Buddha and followed him to the Jetavana monastery.
While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all of these bhikkhus attained arahantship (enlightenment).
When other bhikkhus commented that Paveyyaka bhikkhus were very quick in attaining arahatship, the Buddha replied to them with this verse.
In other words, intelligent people do not need to spend a long time with the wise one to grasp the concept of Dhamma.
Muhuttampi ce viññū, paṇḍitaṃ payirupāsati
Khippaṃ dhammaṃ vijānāti, jivhā sūparasaṃ yathā
Although an intelligent person associates with a wise man only for a moment,
he quickly understands the Dhamma just like the tongue knows the taste of soup.
Story related to Dhammapda Verse 65: 30 youths from Paveyyaka
While residing at the Jetavana monastery, the Buddha uttered Verse 65 with reference to thirty bhikkhus from Paveyyaka.
Thirty youths from Paveyyaka were enjoying themselves with a prostitute in a forest, when the prostitute stole some of their valuable ornaments and ran away. While searching for her they came across the Buddha and asked him if they had seen a woman. The Buddha asked them whether it was better to search for a woman or to search for themselves. They sat down and listened to the Dhamma and instantly attained Stream-winning (first stage of enlightenment). All of them joined the Order of the Buddha and followed him to the Jetavana monastery.
While staying at the monastery, they strictly observed the austerity or purification practice (dhutanga). Later, when the Buddha delivered the Anamatagga Sutta (Discourse on Countless Existences), all of these bhikkhus attained arahantship (enlightenment).
When other bhikkhus commented that Paveyyaka bhikkhus were very quick in attaining arahatship, the Buddha replied to them with this verse.
In other words, intelligent people do not need to spend a long time with the wise one to grasp the concept of Dhamma.
Verse 66 (Bitter is the fruit of evil)
Caranti bālā dummedhā, amitten’eva attanā
Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ
With themselves as their own enemies, fools lacing in wisdom,
move about doing evil deeds which bear bitter fruits (bad kamma).
Story related to Dhammapada Verse 68: Suppabuddha, the Leper
While residing at the Jetavana monastery, the Buddha uttered Verse 66 with reference to Suppabuddha, a leper.
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition (first stage of enlightenment). After the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition.
Sakka, king of the devas wanted to test the leper's faith in the Buddha, the Dhamma and the Samgha so he appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them." Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man as I possess the seven attributes which the ariyas (noble ones) possess. The 7 attributes are: I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).
Then Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition.
On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow who was actually an ogress taking the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn. Buddha replied that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because in one of his previous existences he had spat upon a paccekabuddha (a solitary buddha).
In other words, an unwise person will become their own enemy because they do evil deeds that will result in bad kamma.
Caranti bālā dummedhā, amitten’eva attanā
Karontā pāpakaṃ kammaṃ, yaṃ hoti kaṭukapphalaṃ
With themselves as their own enemies, fools lacing in wisdom,
move about doing evil deeds which bear bitter fruits (bad kamma).
Story related to Dhammapada Verse 68: Suppabuddha, the Leper
While residing at the Jetavana monastery, the Buddha uttered Verse 66 with reference to Suppabuddha, a leper.
Suppabuddha, the leper, while sitting at the back of the crowd and listening attentively to the discourse given by the Buddha, attained Sotapatti Fruition (first stage of enlightenment). After the crowd had dispersed, he followed the Buddha to the monastery as he wished to tell the Buddha about his attainment of Sotapatti Fruition.
Sakka, king of the devas wanted to test the leper's faith in the Buddha, the Dhamma and the Samgha so he appeared to him and said, "You are only a poor man, living on what you get by begging, with no one to fall back on. I can give you immense wealth if you deny the Buddha, the Dhamma and the Samgha and say that you have no use for them." Suppabuddha replied. "I am certainly not a poor man, with no one to rely on. I am a rich man as I possess the seven attributes which the ariyas (noble ones) possess. The 7 attributes are: I have faith (saddha), morality (sila), sense of shame to do evil (hiri), sense of fear to do evil (ottappa), learning (sula), generosity (caga) and knowledge (panna).
Then Sakka went to the Buddha ahead of Suppabuddha and related the conversation between himself and Suppabuddha. To him the Buddha replied that it would not be easy even for a hundred or a thousand Sakkas to coax Suppabuddha away from the Buddha, the Dhamma and the Samgha. Soon after this, Suppabuddha arrived at the monastery and reported to the Buddha about his attainment of Sotapatti Fruition.
On his way back from the Jetavana monastery, Suppabuddha was gored to death by an infuriated cow who was actually an ogress taking the form of a cow. This ogress was none other than the prostitute who was killed by Suppabuddha in one of his previous existences and who had vowed to have her revenge on him.
When the news of Suppabuddha's death reached the Jetavana monastery, the bhikkhus asked the Buddha where Suppabuddha was reborn. Buddha replied that Suppabuddha was reborn in Tavatimsa deva realm. The Buddha also explained to them that Suppabuddha was born a leper because in one of his previous existences he had spat upon a paccekabuddha (a solitary buddha).
In other words, an unwise person will become their own enemy because they do evil deeds that will result in bad kamma.
Verse 67 (Evil deeds lead to remorse )
Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati
Yassa assumukho rodaṃi, vpākaṃ paṭisevati
That deed is not well done which, if one repents after having done it
and the result of which one suffers with tearful face and lamentations.
Story related to Dhammapada Verse 67: A Farmer
While residing at the Jetavana monastery, the Buddha uttered Verse 67 with reference to a farmer who handled poison.
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed. But a packet of one thousand in cash, was dropped from one of the thieves and was left behind unnoticed.
Early in the morning on that day, the Buddha perceived with his super-normal power that a farmer cultivating near that field would attain Sotapatti Fruition (first stage of enlightenment) on that very day. So the Buddha went there with Venerable Ananda. The farmer paid respect to Buddha and continued to plough the field. Upon seeing the packet of money, Buddha said to Venerable Ananda, "Ananda, look at that very poisonous snake," and Ananda replied, "Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ananda continued their way.
The farmer heard them and went to find out if there really was a snake but he found the packet of money instead. He took the cash and hid it in a place. The rich man coming after the thieves came to the field, traced the footprints of the farmer and found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer.
On the way to the cemetery where he will be killed, the farmer kept on repeating, "Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ananda being repeated by the farmer, they were puzzled and took him to the king.
The king surmised that the farmer was calling upon the Buddha as a witness and so they went to the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it."
Then Buddha said this verse :"That deed is not well done which, if one repents after having done it
and the result of which one suffers with tearful face and lamentations."At the end of the discourse, the farmer attained Sotapatti Fruition (first stage of enlightenment).
In other words, one should not do a bad deed for which later one will repent and feel sad for having done it.
Na taṃ kammaṃ kataṃ sādhu, yaṃ katvā anutappati
Yassa assumukho rodaṃi, vpākaṃ paṭisevati
That deed is not well done which, if one repents after having done it
and the result of which one suffers with tearful face and lamentations.
Story related to Dhammapada Verse 67: A Farmer
While residing at the Jetavana monastery, the Buddha uttered Verse 67 with reference to a farmer who handled poison.
One day, some thieves having stolen some valuables and cash from the house of a rich man came to a field. There, they divided the stolen property among themselves and dispersed. But a packet of one thousand in cash, was dropped from one of the thieves and was left behind unnoticed.
Early in the morning on that day, the Buddha perceived with his super-normal power that a farmer cultivating near that field would attain Sotapatti Fruition (first stage of enlightenment) on that very day. So the Buddha went there with Venerable Ananda. The farmer paid respect to Buddha and continued to plough the field. Upon seeing the packet of money, Buddha said to Venerable Ananda, "Ananda, look at that very poisonous snake," and Ananda replied, "Venerable Sir, yes, it is, indeed, a very poisonous snake!" Then, both the Buddha and the Venerable Ananda continued their way.
The farmer heard them and went to find out if there really was a snake but he found the packet of money instead. He took the cash and hid it in a place. The rich man coming after the thieves came to the field, traced the footprints of the farmer and found the packet of money. They beat the farmer and took him to the king, who ordered his men to kill the farmer.
On the way to the cemetery where he will be killed, the farmer kept on repeating, "Ananda, look at that very poisonous snake. Venerable Sir, I see the snake; it is, indeed, a very poisonous snake!" When the king's men heard the above dialogue between the Buddha and the Venerable Ananda being repeated by the farmer, they were puzzled and took him to the king.
The king surmised that the farmer was calling upon the Buddha as a witness and so they went to the Buddha. After hearing from the Buddha everything that had happened in the morning, the king remarked, "If he had not been able to call upon the Buddha as a witness of his innocence, this man would have been killed." To him, the Buddha replied, "A wise man should not do anything that he would repent after doing it."
Then Buddha said this verse :"That deed is not well done which, if one repents after having done it
and the result of which one suffers with tearful face and lamentations."At the end of the discourse, the farmer attained Sotapatti Fruition (first stage of enlightenment).
In other words, one should not do a bad deed for which later one will repent and feel sad for having done it.
Verse 68 (Good deed cause no repentance)
Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati
Yassa patīto sumano, vipākaṃ paṭisevati
The deed is well done when after done it, one does not repent and
when one is delightful and happy with the result of that deed.
Story related to Verse 68: Sumana, the Florist
While residing at the Jetavana monastery, the Buddha uttered Verse 68 with reference to Sumana the florist.
A florist, named Sumana had to supply King Bimbisara of Rajagaha with jasmine flowers every morning. One day, as he was going to the king's palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many monks.
Seeing the Buddha in his resplendent glory, Sumana felt a strong desire to offer his flowers to the Buddha. He decided that even if the king were to drive him out of the country or to kill him, he would offer the flowers to the Buddha instead of the king for that day. He threw up the flowers which remained hanging in the air; those over the Buddha's head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers and a canopy of flowers, with the six-colored rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay homage to the Buddha.
As for Sumana, his entire body was suffused with delightful satisfaction (Piti). The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotapanna (first stage of enlightenment) himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples.
After the meal, the Buddha returned to the Jetavana monastery and the king followed him for some distance. Upon arrival back at the palace, King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.
Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (Apaya) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha (silent buddha). After that, as the Buddha entered the Perfumed Hall (Gandhakuti) the flowers dropped off of their own accord.
In other words, a good deed is done if after having done it, one is happy with the result and does not repent.
Tañca kammaṃ kataṃ sādhu, yaṃ katvā nānutappati
Yassa patīto sumano, vipākaṃ paṭisevati
The deed is well done when after done it, one does not repent and
when one is delightful and happy with the result of that deed.
Story related to Verse 68: Sumana, the Florist
While residing at the Jetavana monastery, the Buddha uttered Verse 68 with reference to Sumana the florist.
A florist, named Sumana had to supply King Bimbisara of Rajagaha with jasmine flowers every morning. One day, as he was going to the king's palace he saw the Buddha, with a halo of light-rays radiating from him, coming into town for alms-food accompanied by many monks.
Seeing the Buddha in his resplendent glory, Sumana felt a strong desire to offer his flowers to the Buddha. He decided that even if the king were to drive him out of the country or to kill him, he would offer the flowers to the Buddha instead of the king for that day. He threw up the flowers which remained hanging in the air; those over the Buddha's head formed a canopy of flowers and those at the back and the sides formed walls of flowers. These flowers followed the Buddha in this position as he moved on and stopped when the Buddha stopped. As the Buddha proceeded, surrounded by walls of flowers and a canopy of flowers, with the six-colored rays radiating from his body, followed by a large entourage, thousands of people inside and outside of Rajagaha came out of their houses to pay homage to the Buddha.
As for Sumana, his entire body was suffused with delightful satisfaction (Piti). The wife of the florist Sumana then went to the king and said that she had nothing to do with her husband failing to supply the king with flowers for that day. The king, being a Sotapanna (first stage of enlightenment) himself, felt quite happy about the flowers. He came out to see the wonderful sight and paid obeisance to the Buddha. The king also took the opportunity to offer alms-food to the Buddha and his disciples.
After the meal, the Buddha returned to the Jetavana monastery and the king followed him for some distance. Upon arrival back at the palace, King Bimbisara sent for Sumana and offered him a reward of eight elephants, eight horses, eight male slaves, eight female slaves, eight maidens and eight thousand in cash.
Venerable Ananda asked the Buddha what benefits Sumana would gain by his good deed done on that day. The Buddha answered that Sumana, having given to the Buddha without any consideration for his life, would not be born in any of the four lower worlds (Apaya) for the next one hundred thousand worlds and that eventually he would become a paccekabuddha (silent buddha). After that, as the Buddha entered the Perfumed Hall (Gandhakuti) the flowers dropped off of their own accord.
In other words, a good deed is done if after having done it, one is happy with the result and does not repent.
Verse 69 (Evil deeds yields bitter results)
Madhu vā maññati bālo, yāva pāpaṃ na paccati
Yadā ca paccatī pāpaṃ, bālo dukkhaṃ nigacchati
As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey
but when his evil deed's results ripens, the fool suffers from it.
Story related to Dhammapada Verse 69: Theri Uppalavanna
While residing at the Jetavana monastery, the Buddha uttered Verse 69 with reference to Theri Uppalavanna.
Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, she was called "Uppalavanna", the blue lotus. The fame of her beauty spread far and wide and there were many suitors. But she decided that it would be better for her to become a bhikkhuni, a nun of the Buddhist Order. One day after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahatship.
Later she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, her cousin, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he could not be stopped, he raped her and left. As soon as he stepped on the ground, the earth opened wide and he was swallowed up and he fell straight to the hottest hell.
On hearing of the incident, the Buddha commented on the suffering that accrues to evil-doers. The monks discussed whether the Arahants could also enjoy sexual pleasures. The Buddha explained that Arahants do not cling to pleasures as water does not wet a lotus leaf, or as mustard seed does not stick to the point of an awl. The Buddha then asked King Kosala to build a nunnery within the city walls and made a rule forbidding nuns from dwelling in remote areas, to protect them from such dangers.
In other words, one should avoid doing evil deeds and their will be bad results when the bad kamma ripens.
Madhu vā maññati bālo, yāva pāpaṃ na paccati
Yadā ca paccatī pāpaṃ, bālo dukkhaṃ nigacchati
As long as the evil deed does not bear fruit, the fool thinks it is sweet like honey
but when his evil deed's results ripens, the fool suffers from it.
Story related to Dhammapada Verse 69: Theri Uppalavanna
While residing at the Jetavana monastery, the Buddha uttered Verse 69 with reference to Theri Uppalavanna.
Once there was a young daughter of a rich man in Savatthi. Because she was so beautiful, she was called "Uppalavanna", the blue lotus. The fame of her beauty spread far and wide and there were many suitors. But she decided that it would be better for her to become a bhikkhuni, a nun of the Buddhist Order. One day after lighting a lamp, she kept her mind fixed on the flame and meditating on the fire kasina (object of concentration) she soon achieved Magga Insight and finally attained arahatship.
Later she moved to the 'Dark Forest' (Andhavana) and lived in solitude. While Theri Uppalavanna was out on her alms-round, Nanda, her cousin, came to her monastery and hid himself underneath her couch. Nanda had fallen in love with Uppalavanna before she became a bhikkhuni; his intention obviously was to take her by force. When Uppalavanna returned she saw Nanda and said, "You fool! Do no harm, do not molest." But he could not be stopped, he raped her and left. As soon as he stepped on the ground, the earth opened wide and he was swallowed up and he fell straight to the hottest hell.
On hearing of the incident, the Buddha commented on the suffering that accrues to evil-doers. The monks discussed whether the Arahants could also enjoy sexual pleasures. The Buddha explained that Arahants do not cling to pleasures as water does not wet a lotus leaf, or as mustard seed does not stick to the point of an awl. The Buddha then asked King Kosala to build a nunnery within the city walls and made a rule forbidding nuns from dwelling in remote areas, to protect them from such dangers.
In other words, one should avoid doing evil deeds and their will be bad results when the bad kamma ripens.
Verse 70 (Realisation is superior to fasting)
Māse māse kusaggena bālo, bhuñjetha bhojanaṃ
Na so saṅkhātadhammānaṃ,kalaṃ agghati soḷasiṃ
Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade
But he is not worth a sixteenth part of those who have comprehended the Truth (Dhamma)
Story related to Dhammapada Verse 70: Thera Jambuka
While residing at the Jetavana monastery, the Buddha uttered Verse 70 with reference to Thera Jambuka.
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed and to eat his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away.
At nights he ate human excreta and in the day time he stood still on one leg and kept his mouth open. He kept his mouth open because he said he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with food offerings. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahantship within a short time. So in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was illuminated and Jambuka saw the light three times. In the morning, he walked over to the Buddha and inquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed and said to the Buddha, "You must be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practiced austerity for 55 years, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
The Buddha also explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a monk from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that monk. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground this life. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahantship and joined the monks order.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. They wondered who was the greater of the two, and concluded that since the Buddha had come to see Jambuka, that Jambuka must be the greater monk. The Buddha told Jambuka to dispel their doubts, so Jambuka paid homage to the Buddha and explained: “This is my teacher, I am his disciple.” To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement.
In other words, if one practice the wrong path foolishly, it is not even worth 1/16 of someone who has understand the dhamma.
Māse māse kusaggena bālo, bhuñjetha bhojanaṃ
Na so saṅkhātadhammānaṃ,kalaṃ agghati soḷasiṃ
Month after month a fool may eat only as much food as can be picked up on the tip of a kusa grass blade
But he is not worth a sixteenth part of those who have comprehended the Truth (Dhamma)
Story related to Dhammapada Verse 70: Thera Jambuka
While residing at the Jetavana monastery, the Buddha uttered Verse 70 with reference to Thera Jambuka.
Jambuka was the son of a rich man in Savatthi. Due to his past evil deeds he was born with very peculiar habits. As a child, he wanted to sleep on the floor with no proper bed and to eat his own excreta for food instead of rice. When he grew older, his parents sent him to the Ajivakas, the naked ascetics. When those ascetics found out about his peculiar food habits they drove him away.
At nights he ate human excreta and in the day time he stood still on one leg and kept his mouth open. He kept his mouth open because he said he only lived on air and that he stood on one leg because it would otherwise be too heavy for the earth to bear him. "I never sit down, I never go to sleep," he boasted and on account of this, he was known as Jambuka, a 'jackal'.
Many people believed him and some would come to him with food offerings. Then Jambuka would refuse and say, "I do not take any food except air." When pressed, he would take just a little of the food with the tip of a blade of grass and say, "Now go, this little will give you enough merit." In this way, Jambuka lived for fifty-five years, naked and taking only excreta.
One day, the Buddha saw in his vision that Jambuka was due to attain arahantship within a short time. So in the evening, the Buddha went to where Jambuka was staying and asked for some place to spend the night. Jambuka pointed out to him a mountain-cave not far from the stone slab on which he himself was staying. During the first, second and third watches of the night, the Catumaharajika devas, Sakka and Mahabrahma came to pay homage to the Buddha in turn. On all the three occasions, the forest was illuminated and Jambuka saw the light three times. In the morning, he walked over to the Buddha and inquired about the lights.
When told about the devas, Sakka and Mahabrahma coming to pay homage to the Buddha, Jambuka was very much impressed and said to the Buddha, "You must be a wonderfully great person for the devas, Sakka and Mahabrahma to come and pay homage to you. As for me, even though I have practiced austerity for 55 years, none of the devas, nor Sakka, nor Mahabrahma has ever came to me" To him, the Buddha replied, "O Jambuka! You have been deceiving other people, but you cannot deceive me. I know that for fifty-five years you have been eating excreta and sleeping on the ground."
The Buddha also explained to him how in one of his past existences during the time of Kassapa Buddha, Jambuka had prevented a monk from going with him to the house of a lay-disciple where alms-food was being offered and how he had also thrown away the food that was sent along with him for that monk. It was for those evil deeds that Jambuka had to be eating excreta and sleeping on the ground this life. Hearing that account, Jambuka was horrified and terror-stricken, and repented for having done evil and for having deceived other people. He went down on his knees and the Buddha gave him a piece of cloth to put on. The Buddha then proceeded to deliver a discourse; at the end of the discourse Jambuka attained arahantship and joined the monks order.
Soon after this, Jambuka's pupils from Anga and Magadha arrived and they were surprised to see their teacher with the Buddha. They wondered who was the greater of the two, and concluded that since the Buddha had come to see Jambuka, that Jambuka must be the greater monk. The Buddha told Jambuka to dispel their doubts, so Jambuka paid homage to the Buddha and explained: “This is my teacher, I am his disciple.” To them, the Buddha said that although their teacher had lived austerely by taking food very sparingly, it was not worth even one-sixteenth part of his present practice and achievement.
In other words, if one practice the wrong path foolishly, it is not even worth 1/16 of someone who has understand the dhamma.
Verse 71 ( Evil deed's results does not immediate immediately)
Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃ ’va muccati
Ḍahantaṃ bālam anveti, bhasmacchanno’va1 pāvako
An evil deed does not immediately bear results, just as milk does not curdle at once;
evil follows the fool like smoldering embers covered with ashes.
Story related to Dhammapada Verse 71: Ahipeta
While residing at the Jetavana monastery, the Buddha uttered Verse 71 with reference to a peta (ghost).
One day, the Chief Disciple (Maha Moggallana) was going on an alms-round with Thera Lakkhana in Rajagaha. On seeing something, he smiled but said nothing. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana that he smiled because he saw a peta-ghost with the head of a human being and the body of a snake.
The Buddha said that he himself had seen that very peta-ghost on the day he attained Buddhahood. He further explained that a very long time ago, there was a paccekabuddha (silent buddha), who was respected by many. People going to his monastery had to traverse a field. The owner of the field, fearing that his field would be damaged by too many people going to and from the monastery, he set fire to it.
Consequently, the paccekabuddha had to move to some other place. The disciples of the paccekabuddha, being very angry with the land-owner beat him and killed him. After his death he was reborn in Avici Niraya. In his present existence, he was serving out the remaining term of the evil consequences (kamma) as a peta-ghost.
In conclusion, the Buddha said, "An evil deed does not bear fruit immediately, but it invariably follows the evil doer. There is no escape from the consequences of an evil deed."
Na hi pāpaṃ kataṃ kammaṃ, sajju khīraṃ ’va muccati
Ḍahantaṃ bālam anveti, bhasmacchanno’va1 pāvako
An evil deed does not immediately bear results, just as milk does not curdle at once;
evil follows the fool like smoldering embers covered with ashes.
Story related to Dhammapada Verse 71: Ahipeta
While residing at the Jetavana monastery, the Buddha uttered Verse 71 with reference to a peta (ghost).
One day, the Chief Disciple (Maha Moggallana) was going on an alms-round with Thera Lakkhana in Rajagaha. On seeing something, he smiled but said nothing. When they were back at the monastery, Thera Maha Moggallana told Thera Lakkhana that he smiled because he saw a peta-ghost with the head of a human being and the body of a snake.
The Buddha said that he himself had seen that very peta-ghost on the day he attained Buddhahood. He further explained that a very long time ago, there was a paccekabuddha (silent buddha), who was respected by many. People going to his monastery had to traverse a field. The owner of the field, fearing that his field would be damaged by too many people going to and from the monastery, he set fire to it.
Consequently, the paccekabuddha had to move to some other place. The disciples of the paccekabuddha, being very angry with the land-owner beat him and killed him. After his death he was reborn in Avici Niraya. In his present existence, he was serving out the remaining term of the evil consequences (kamma) as a peta-ghost.
In conclusion, the Buddha said, "An evil deed does not bear fruit immediately, but it invariably follows the evil doer. There is no escape from the consequences of an evil deed."
Verse 72 (The knowledge of a fool brings about his downfall)
Yāvadeva anatthāya, ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ, muddham assa vipātayaṃ
The skill of a fool can only harm him; it destroys his merit and his wisdom
Story related to Dhammapada Verse 72 (Satthikutapeta)
While residing at the Veluvana monastery, the Buddha uttered Verse 72 with reference to a peta-ghost named Satthikutapeta.
The Chief Disciple Maha Moggallana saw this enormous peta-ghost while going on an alms-round with Thera Lakkhana. Buddha explained that Satthikutapeta, in one of his previous existences, was very skilful in throwing stones at things. One day, he asked permissions from his teacher to try out his skill. His teacher told him not to hit a cow, or a human being as he would have to pay compensation to the owner or to the relative, but to find a target which was owner-less or guardian-less.
On seeing the paccekabuddha (silent Buddha), the fool lacking in intelligence, thought the paccekabuddha having no relative or guardian, would be an ideal target. So he threw a stone at the paccekabuddha who was on an alms-round. The paccekabuddha died when he reached the monastery.
The stone-thrower was killed by the disciples of the paccekabuddha and he was reborn in Avici Niraya. Afterwards, he was reborn as a peta-ghost and had since been serving the remaining term of the evil consequences (kamma) of his evil deed. As a peta-ghost his enormous head was being continuously hit with red-hot hammers.
In conclusion, the Buddha said, "To a fool, his skill or knowledge is of no use; it can only harm him."
Yāvadeva anatthāya, ñattaṃ bālassa jāyati
Hanti bālassa sukkaṃsaṃ, muddham assa vipātayaṃ
The skill of a fool can only harm him; it destroys his merit and his wisdom
Story related to Dhammapada Verse 72 (Satthikutapeta)
While residing at the Veluvana monastery, the Buddha uttered Verse 72 with reference to a peta-ghost named Satthikutapeta.
The Chief Disciple Maha Moggallana saw this enormous peta-ghost while going on an alms-round with Thera Lakkhana. Buddha explained that Satthikutapeta, in one of his previous existences, was very skilful in throwing stones at things. One day, he asked permissions from his teacher to try out his skill. His teacher told him not to hit a cow, or a human being as he would have to pay compensation to the owner or to the relative, but to find a target which was owner-less or guardian-less.
On seeing the paccekabuddha (silent Buddha), the fool lacking in intelligence, thought the paccekabuddha having no relative or guardian, would be an ideal target. So he threw a stone at the paccekabuddha who was on an alms-round. The paccekabuddha died when he reached the monastery.
The stone-thrower was killed by the disciples of the paccekabuddha and he was reborn in Avici Niraya. Afterwards, he was reborn as a peta-ghost and had since been serving the remaining term of the evil consequences (kamma) of his evil deed. As a peta-ghost his enormous head was being continuously hit with red-hot hammers.
In conclusion, the Buddha said, "To a fool, his skill or knowledge is of no use; it can only harm him."
Verse 73-74 (A Fool Desires Undue Fame)
73 Asantaṃ bhāvanam iccheyya, purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ, pūjā parakulesu ca
74 Mam eva kata maññantu, gihī pabbajitā ubho
Mam ev’ativasā assu, kiccākiccesu kismici
Iti bālassa saṅkappo, icchā māno ca vaḍḍhati
The fool desires a false reputation, honor among fellow monks, authority over monastic settlements and respect from the families.
Let both laymen and monks think, “by myself was this done; let them obey me in all matters big or small.” Such is the ambition of the fool; his desires and pride grow.
Story related to Dhammapada Verse 73-74: Citta the Householder
While residing at the Jetavana monastery, the Buddha uttered Verses 73 and 74 of this book with reference to Thera Sudhamma and Citta the householder.
Citta, a householder, met Thera Mahanama, one of the group of the first five disciples (Pancavaggis), going on an alms-round and invited the thera to his house. There, he offered alms-food to the thera and after listening to the discourse given by him, Citta attained Sotapatti Fruition (stream-entering). Later, Citta built a monastery in his mango grove for the monks. There he took care of the needs of all monks who came to the monastery and Bhikkhu Sudhamma was installed as the resident bhikkhu.
One day, the two Chief Disciples of the Buddha, Venerable Sariputta and the Venerable Maha Moggallana came to the monastery and after listening to the discourse given by the Venerable Sariputta, Citta attained Anagami Fruition (Non-returner). Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, "You invite me only after the other two." Citta repeated his invitation but it was turned down.
Nevertheless, Thera Sudhamma went to the house of Citta early on the following day. But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, "I don't want to stay in your monastery any longer!" and left the house in anger.
Thera Sudhamma went to the Buddha and reported everything that had happened. To him, the Buddha said, "You have insulted a lay-disciple who is endowed with faith and generousity. You'd better go back to him and own up your mistake and apologize." Sudhamma did as he was told by the Buddha but Citta would not be appeased; so he returned to the Buddha for the second time. The Buddha, knowing that the pride of Sudhamma had dwindled by this time, he said, "My son, a good monk should have no attachment; a good monk should not be conceited and a good monk should not say 'This is my monastery, this is my place, these are my lay-disciples,' etc., for one with such thoughts, covetousness and pride will increase."
Then he sent him back with a companion monk to ask forgiveness again, thinking that the journey of thirty days would humble his pride. This time Citta forgave him, and asked forgiveness in return.
In other words, a monk should let go of his ego and conceit, he should not think that he rule over people and things.
73 Asantaṃ bhāvanam iccheyya, purekkhārañca bhikkhusu
Āvāsesu ca issariyaṃ, pūjā parakulesu ca
74 Mam eva kata maññantu, gihī pabbajitā ubho
Mam ev’ativasā assu, kiccākiccesu kismici
Iti bālassa saṅkappo, icchā māno ca vaḍḍhati
The fool desires a false reputation, honor among fellow monks, authority over monastic settlements and respect from the families.
Let both laymen and monks think, “by myself was this done; let them obey me in all matters big or small.” Such is the ambition of the fool; his desires and pride grow.
Story related to Dhammapada Verse 73-74: Citta the Householder
While residing at the Jetavana monastery, the Buddha uttered Verses 73 and 74 of this book with reference to Thera Sudhamma and Citta the householder.
Citta, a householder, met Thera Mahanama, one of the group of the first five disciples (Pancavaggis), going on an alms-round and invited the thera to his house. There, he offered alms-food to the thera and after listening to the discourse given by him, Citta attained Sotapatti Fruition (stream-entering). Later, Citta built a monastery in his mango grove for the monks. There he took care of the needs of all monks who came to the monastery and Bhikkhu Sudhamma was installed as the resident bhikkhu.
One day, the two Chief Disciples of the Buddha, Venerable Sariputta and the Venerable Maha Moggallana came to the monastery and after listening to the discourse given by the Venerable Sariputta, Citta attained Anagami Fruition (Non-returner). Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, "You invite me only after the other two." Citta repeated his invitation but it was turned down.
Nevertheless, Thera Sudhamma went to the house of Citta early on the following day. But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, "I don't want to stay in your monastery any longer!" and left the house in anger.
Thera Sudhamma went to the Buddha and reported everything that had happened. To him, the Buddha said, "You have insulted a lay-disciple who is endowed with faith and generousity. You'd better go back to him and own up your mistake and apologize." Sudhamma did as he was told by the Buddha but Citta would not be appeased; so he returned to the Buddha for the second time. The Buddha, knowing that the pride of Sudhamma had dwindled by this time, he said, "My son, a good monk should have no attachment; a good monk should not be conceited and a good monk should not say 'This is my monastery, this is my place, these are my lay-disciples,' etc., for one with such thoughts, covetousness and pride will increase."
Then he sent him back with a companion monk to ask forgiveness again, thinking that the journey of thirty days would humble his pride. This time Citta forgave him, and asked forgiveness in return.
In other words, a monk should let go of his ego and conceit, he should not think that he rule over people and things.
Verse 75 (The path to Nibbana)
Aññā hi lābhūpanisā, aññā nibbānagāminī
Evam etaṃ abhiññāya, bhikkhu Buddhassa sāvako
Sakkāraṃ nābhinandeyya, vivekam anubrūhaye
There is one path that leads to worldly gain and the other path that leads to nibbāna.
Understanding this, the monk (the disciple of the Buddha) would not rejoice in worldly favors but devote himself to solitude, detachment and the realization of Nibbana.
Story related to Dhammapada Verse 75: Samanera Tissa of the Forest Monastery
While residing at the Jetavana monastery, the Buddha uttered Verse 75 with reference to Tissa, a samanera (novice), who dwelt in a forest monastery.
Tissa was the son of a rich man from Savatthi. His father used to offer alms-food to the Chief Disciple Venerable Sariputta in their house and so Tissa had met the Chief Disciple on many occasions. At the age of seven, he became a novice (samanera) under Venerable Sariputta. While he was staying at the Jetavana monastery, many of his friends and relatives came to see him, bringing presents and offerings. Tissa found these visits to be very tiresome so after taking a subject of meditation from the Buddha, he left for a forest monastery.
Whenever a villager offered him anything, Tissa would just say 'May you be happy, may you be liberated from the ills of life,' ("Sukhita hotha, dukkha muccatha") and would go on his own way. While he stayed at the forest monastery, he diligently practised meditation, and at the end of three months he attained arahantship (enlightenment).
After the rain retreats, Venerable Sariputta accompanied by the Venerable Maha Moggallana and other senior disciples paid a visit to Samanera Tissa with the permission of the Buddha. All the villagers came out to welcome the Venerable Sariputta and his company of four thousand monks. They also requested the Venerable Sariputta to give them a discourse but the Chief Disciple declined and instead he directed his pupil Tissa to deliver a discourse to the villagers.
The villagers said that Tissa could only say "May you be happy, may you be liberated from the ills of life" and asked the Chief Disciple to assign another bhikkhu in his place. But Venerable Sariputta insisted that Tissa should deliver a discourse on the dhamma and said to Tissa: "Tissa, talk to them about the dhamma, show them how to gain happiness and how to be liberated from the ills of life."
Samanera Tissa went up the platform to deliver his discourse. He explained to the audience the meaning of the aggregates (khandhas), sense bases and sense objects (ayatanas), elements of the perpetuation of the Teaching (Bodhipakkhiya Dhamma), the Path leading to arahantship and Nibbana. Finally he concluded, "And thus, those who attain arahantship are liberated from all the ills of life and have Perfect Peace; all the rest will still wander about in the round of rebirths (samsara)."
Venerable Sariputta praised Tissa for having expounded the dhamma so well and all the villagers were very much impressed. Some of them were surprised that Samanera Tissa knew the dhamma so well but they were also dissatisfied with him because formerly he had talked so little about the dhamma to them. Others were happy and contented to find Tissa to be so learned and felt that they were very lucky to have him amongst them.
The Buddha, with his supernormal power, saw from the Jetavana monastery these two groups of villagers and appeared before them. His intention was to clear up the misunderstanding amongst the first group of villagers who were dissatisfied with Tissa. The Buddha arrived while the villagers were preparing alms-food. After the meal, the Buddha addressed the villagers, "Lay disciples, all of you are so lucky to have Samanera Tissa amongst you. It is on account of his presence here that I myself, my Chief Disciples, senior disciples and many other bhikkhus now pay you a visit." These words made them realize how fortunate they were to have Samanera Tissa with them and they were satisfied. The Buddha then delivered a discourse to the villagers and the monks and after that many of them attained Sotapatti Fruition (first stage of enlightenment).
After the discourse, the Buddha returned to the Jetavana monastery. In the evening, the monks praised Tissa: "Venerable Sir, Tissa had performed a very difficult task; he was so well provided with gifts and offerings of all kinds here in Savatthi, yet he gave up all these to go and live austerely in a forest monastery."
To them the Buddha replied, "Bhikkhus, a monk whether in town or in village should not live for the sake of gifts and offerings. If a monk renounces all good prospects or worldly gain and diligently practices the dhamma in solitude, he is sure to attain arahatship."
In other words, instead of choosing the path indulging in sensual desires, one should choose the path that leads to liberation and practice to attain Nibbana.
Aññā hi lābhūpanisā, aññā nibbānagāminī
Evam etaṃ abhiññāya, bhikkhu Buddhassa sāvako
Sakkāraṃ nābhinandeyya, vivekam anubrūhaye
There is one path that leads to worldly gain and the other path that leads to nibbāna.
Understanding this, the monk (the disciple of the Buddha) would not rejoice in worldly favors but devote himself to solitude, detachment and the realization of Nibbana.
Story related to Dhammapada Verse 75: Samanera Tissa of the Forest Monastery
While residing at the Jetavana monastery, the Buddha uttered Verse 75 with reference to Tissa, a samanera (novice), who dwelt in a forest monastery.
Tissa was the son of a rich man from Savatthi. His father used to offer alms-food to the Chief Disciple Venerable Sariputta in their house and so Tissa had met the Chief Disciple on many occasions. At the age of seven, he became a novice (samanera) under Venerable Sariputta. While he was staying at the Jetavana monastery, many of his friends and relatives came to see him, bringing presents and offerings. Tissa found these visits to be very tiresome so after taking a subject of meditation from the Buddha, he left for a forest monastery.
Whenever a villager offered him anything, Tissa would just say 'May you be happy, may you be liberated from the ills of life,' ("Sukhita hotha, dukkha muccatha") and would go on his own way. While he stayed at the forest monastery, he diligently practised meditation, and at the end of three months he attained arahantship (enlightenment).
After the rain retreats, Venerable Sariputta accompanied by the Venerable Maha Moggallana and other senior disciples paid a visit to Samanera Tissa with the permission of the Buddha. All the villagers came out to welcome the Venerable Sariputta and his company of four thousand monks. They also requested the Venerable Sariputta to give them a discourse but the Chief Disciple declined and instead he directed his pupil Tissa to deliver a discourse to the villagers.
The villagers said that Tissa could only say "May you be happy, may you be liberated from the ills of life" and asked the Chief Disciple to assign another bhikkhu in his place. But Venerable Sariputta insisted that Tissa should deliver a discourse on the dhamma and said to Tissa: "Tissa, talk to them about the dhamma, show them how to gain happiness and how to be liberated from the ills of life."
Samanera Tissa went up the platform to deliver his discourse. He explained to the audience the meaning of the aggregates (khandhas), sense bases and sense objects (ayatanas), elements of the perpetuation of the Teaching (Bodhipakkhiya Dhamma), the Path leading to arahantship and Nibbana. Finally he concluded, "And thus, those who attain arahantship are liberated from all the ills of life and have Perfect Peace; all the rest will still wander about in the round of rebirths (samsara)."
Venerable Sariputta praised Tissa for having expounded the dhamma so well and all the villagers were very much impressed. Some of them were surprised that Samanera Tissa knew the dhamma so well but they were also dissatisfied with him because formerly he had talked so little about the dhamma to them. Others were happy and contented to find Tissa to be so learned and felt that they were very lucky to have him amongst them.
The Buddha, with his supernormal power, saw from the Jetavana monastery these two groups of villagers and appeared before them. His intention was to clear up the misunderstanding amongst the first group of villagers who were dissatisfied with Tissa. The Buddha arrived while the villagers were preparing alms-food. After the meal, the Buddha addressed the villagers, "Lay disciples, all of you are so lucky to have Samanera Tissa amongst you. It is on account of his presence here that I myself, my Chief Disciples, senior disciples and many other bhikkhus now pay you a visit." These words made them realize how fortunate they were to have Samanera Tissa with them and they were satisfied. The Buddha then delivered a discourse to the villagers and the monks and after that many of them attained Sotapatti Fruition (first stage of enlightenment).
After the discourse, the Buddha returned to the Jetavana monastery. In the evening, the monks praised Tissa: "Venerable Sir, Tissa had performed a very difficult task; he was so well provided with gifts and offerings of all kinds here in Savatthi, yet he gave up all these to go and live austerely in a forest monastery."
To them the Buddha replied, "Bhikkhus, a monk whether in town or in village should not live for the sake of gifts and offerings. If a monk renounces all good prospects or worldly gain and diligently practices the dhamma in solitude, he is sure to attain arahatship."
In other words, instead of choosing the path indulging in sensual desires, one should choose the path that leads to liberation and practice to attain Nibbana.
