Chapter 10

 

DANDA VAGGA (The Rod and Punishment)
 

Contents

1 The bhikkus who quarrelled over a temple
2 The second quarrel
3 The youths who beat a snake
4 The monk and the phantom woman - Kundadhana
5 The ladies who observed precepts for different purposes
6 Paying for his evil deeds - Lakkhana
7 Untimely death of Venerable Monggallana
8 The monk with many possessions
9 Attaining Nibbana in the dress of a layman - Santati
10 The monk and ragged clothes - Pilotika
11 Sukha the novice monk
 



 

X:1 KILL NOT


Sabbe tasanti dandassa - sabbe bhayanti maccuno
Attanam upamam katva - na haneyya na ghataye.

All tremble at the rod (punishment). All fear death.
Comparing others with oneself, one should neither strike nor cause to strike.
 

X:1 The bhikkhus who quarrelled over a temple


Once, a group of bhikkhus were cleaning up a building in the Jetavana monastery with the intention of occupying it, when they were interrupted in their task by another group of bhikkhus who had arrived at the scene. The bhikkhus who had come later told the first group of bhikkhus who were cleaning the building, ‘We are elderly and more senior to you, so you had better accord us every respect and give way to us; we are going to occupy this place and nothing will stop us from doing so.’

However, the first group of bhikkhus resisted the unwelcome intrusion by the senior bhikkhus and did not give in to their demands, whereupon they were beaten up by the senior bhikkhus till they could not bear the beatings and cried out in pain.

News of the commotion had reached the Buddha who, on learning about the quarrel between the two group of bhikkhus, admonished them and introduced the disciplinary rule whereby bhikkhus should refrain from hurting one another.
 



 

X:2 LIFE IS DEAR TO ALL


Sabbe tasanti dandassa - sabbesam jivitam piyam
Attanam upamam katva - na haneyya na ghataye.

All tremble at the rod (punishment). Life is dear to all.
Comparing others with oneself, one should neither strike nor cause to strike.
 

X:2 The second quarrel


After having exchanged blows over the incident at the Jetavana monastery, the same two groups of bhikkhus quarrelled again over the same building.  As the rule relating to physically hurting others had already been laid down by the Buddha, this particular rule was strictly observed by both groups.  However, this time one of the two groups made threatening gestures to the other group, to the extent that the latter cried out in fright.

The Buddha, after hearing about this threatening attitude of the bhikkhus, introduced the disciplinary rule preventing the making of threatening gestures to each other.
 



 

X:3 MOLEST NONE


Sukha kamani bhutani - yo dandena vihimsati
Attano sukham esano - pecca so na labhate sukham.

He who seeks his own happiness by harming others who also desire to have happiness will not find happiness hereafter.
 


 

X:3 HARM NOT


Sukha kamani bhutani - yo dandena na himsati
Attano sukham esano - pecca so labhate sukham.

He who seeks his own happiness by not harming others who also desire to have happiness will find happiness hereafter.
 

X:3 The youths who beat a snake


Once, the Buddha was out on alms round at Savatthi, when he came across a number of youths beating a snake with sticks. When questioned, the youths answered that they were beating the snake because they were afraid that the snake might bite them. The Buddha admonished them, ‘If you don’t want to be harmed, you should also not harm others*: if you harm others, you will not find happiness even in your future existence.’

Perceiving the evils of hatred and reflecting mindfully on the admonition of the Enlightened One, all the youths attained the first stage of Sainthood.

*A genuine Buddhist should practise metta (loving kindness) towards every living being and should identify himself with all, making no distinctions whatsoever.
 



 

X:4 SPEAK NOT HARSHLY


M'avoca pharusam kanci - vutta pativadeyyu tam
Dukkha hi sarambha katha - patidanda phuseyyu tam.

Don’t speak harshly to anyone; those who are thus spoken to will retort.
Malicious talk is indeed the cause of trouble (dukkha) and retribution will come to you.
 

X:4 SILENCE YOURSELF


Sace neresi attanam - kamso upahato yatha
Esa patto’si nibbanam - sarambho te na vijjati.

If you can keep yourself calm and quiet, like a broken gong which is no longer resonant, you are sure to realise Nibbana1; there will be no harshness in you.
 

X:4 The monk and the phantom woman (Kundadhana)


Since the day Kundadhana was admitted to the Order, the vision of a female was always following him. This vision was seen by others, but Kundadhana himself did not see it and so did not know about it.

When he was out on alms round, people would offer two spoonfuls to him saying, ‘This is for you Venerable Sir, and this is for your female companion.’ Seeing the bhikkhu going about with a woman, people reported the matter to King Pasenadi of Kosala. They requested the king to investigate this happening. So the king went to the monastery where the bhikkhu was staying.

Hearing noises and voices, the bhikkhu came out and stood at the door, and the vision also appeared not far from the bhikkhu. Knowing that the king had come, the bhikkhu went into the room to wait for him. As the king entered the room, the vision disappeared. When questioned, the innocent bhikkhu replied that he saw no woman. The king wanted to make sure and he asked the bhikkhu to leave the room for a while, but when the king looked out, again he saw the woman. But when the bhikkhu returned to the room the woman was nowhere to be found.

The king concluded that the woman was not real and so the bhikkhu must be innocent. He therefore paid respects to him and invited the bhikkhu for alms food.

When other bhikkhus heard about this, they were puzzled and said to him, ‘O bhikkhu with no morals! Now that the king, instead of accusing you has invited you for alms food, you are doomed!’ Kundadhana retorted, ‘Only you are the ones without morals; only you are doomed because you are the ones who go about with women!’

When the matter was reported to the Buddha, he admonished Kundadhana, ‘My son, did you see any woman with the other bhikkhus that you have talked to them thus? You have not seen any woman with them in the way that they have seen one with you. I see that you don’t realise that you have been affected on account of a bad deed done by you in a past existence. Now I will explain why you have an image of a woman following you about.’ ‘You were a deva in your last existence. During that time, there were two bhikkhus who were very much attached to each other. But you tried to create trouble between the two, by assuming the appearance of a woman and following one of the bhikkhus.

For that evil deed you are now being followed by the image of a woman. So, my son, in future do not argue with other bhikkhus any more; keep silent and strive to realise Nibbana.'
 


 

Note:

1. One who follows this exemplary practice, even though not yet having attained Nibbana, is regarded as having attained Nibbana.
 



 

X:5 DECAY AND DEATH ARE UNIVERSAL


Yatha dandena gopalo - gavo paceti gocaram
Evam jara ca maccu ca - ayum pacenti paninam.

As with a staff the herdsman1 drives his kine2 to pasture3, even so do old age and death drive out the lives of beings.
 

X:5 The ladies who observed precepts for different purposes


Once, a group of ladies from Savatthi came to the Pubbarama monastery to observe the Uposatha Sila (Precepts). The donor of the monastery, the renowned Visakha, asked different groups of ladies why they had come to observe the Precepts. She was given different answers. The old ladies came  to the monastery to observe the precepts to gain rewards in heaven; the middle-aged ladies wanted to gain peace in their homes; the newly married ladies wanted their first-born to be sons; and the young girls had come hoping to get married to good husbands.

Having heard these answers, Visakha took all the ladies to the Buddha. When she told him about the various answers, the Buddha said, ‘Visakha! Birth, ageing and death are always actively working in beings; because one is born, one is subject to ageing and decay, and finally to death. Yet, they do not wish to strive for liberation from the round of existences (samsara); they still wish to linger in samsara. It is very hard for people to realise that real happiness can only be gained by overcoming the desire for earthly satisfaction.’
 


 

Notes:

1. Here the herdsman resembles decay and death.

2. The cattle resembles life.

3. The Pasture ground resembles death.
 



 

X:6 NO ESCAPE FROM EVIL


Atha papani kammani - karam balo na bujjhati
Sehi kammehi dummedho - aggi daddho’ va tappati.

So, when a fool does wrong deeds, he does not realize (their evil nature); by his own deeds the fool is tormented, like one burnt by fire.
 

X:6 Paying for his evil deeds (Lakkhana)


Once, as Venerable Moggollana was coming down a hill with Venerable Lakkhana, he saw a spirit (peta) in the form of a large snake and smiled to indicate to others that he had noticed this strange creature. When they were back at the Jetavana monastery, in the presence of the Buddha, Moggollana told Lakkhana about the snake, with its long body burning in flames. The Buddha said he himself had also seen that very peta soon after his Enlightenment.

The Enlightened One then revealed that a very long time ago, that particular peta was a thief during the time of Kassapa Buddha. As a thief and cruel-hearted man, he had set fire to the house of a rich man several times.  And not satisfied with that, he had also set fire to the monastery donated by the same rich man to Kassapa Buddha, while he was out on an alms round.

As a result of those evil deeds he had to suffer for a long time. The Buddha then remarked, ‘Bhikkhus! Fools when doing evil deeds don’t know them as being evil but they cannot escape the evil consequences.’
 



 

X:7 HE WHO OFFENDS THE INNOCENT COMES TO GRIEF


Yo dandena adandesu - appa dutthesu dusati
Dasannam annataram thanam - khippam eva nigacchati.

Vedanam pharusam janim - sarirassa ca bhedanam
Garukam va’ pi abadham - cittakkhepam va papune.

Rajato va upassaggam - abbhakkhanam va darunam
Parikkhayam va natinam - bhoganam va pabhanguram.

Atha vassa agarani - aggi dahati pavako
Kayassa bheda duppanno - nirayam so'papajjati.

He who does harm with weapons to those who are harmless1 and should not be harmed will soon suffer any of these ten evil consequences.

He will be subject to acute pain2, disaster, bodily injury, or even grievous sickness, or loss of mind, or oppression by the king, or heavy accusation, or loss of relatives, or destruction of wealth3, or ravaging fire that will burn his house.

Upon the dissolution of the body the fool will be reborn in hell.
 

X:7 Untimely death of Venerable Moggallana


Once, the Nigantha ascetics planned to kill Venerable Moggollana because they thought that by doing away with him, the fame of the Buddha would also be diminished. So they hired some assassins to kill Moggallana who was staying at Kalasila near Rajagaha at that time. The assassins surrounded the monastery; but Moggallana got away by using his supernormal power. Thus, they could not kill him for two whole months. When the assassins again surrounded his dwelling place during the third month, Moggallana, recollecting that he had yet to pay for the evil deeds* done by him during one of his past existences, did not exercise his supernormal power.

So the assassins caught him up. After that, they left his body in a bush, thinking that he was death. But through his jhanic power he revived himself and went to pay his last respects to the Buddha at the Jetavana monastery. But his revival was temporary because the beating was so severe that he knew he was not going to live much longer. He informed the Buddha that he would soon attain parinibbana (fiinal release from the earthly existence). However, before his parinibbnana, the Buddha asked him to expound the Dhamma to the congregation of bhikkhus, as that would be the last time they would have the opportunity to listen to his preaching.

So Moggollana expounded the Dhamma and left after paying homage to the Enlightened One. He passed away soon after.  The news of the passing away of Moggallana at the hands of assassins spread like wild fire. Kaing Ajatasattu ordered his men to investigate and arrest the culprits. The assassins were caught and sentenced to death. The bhikkhus felt very sorrowful over the death of Moggallana, and could not understand why such a personage like him should die at the hands of assassins.

The Buddha explained, `Bhikkhus! Considering that Moggallana had lived a noble life in this existence, he should not have met with such a death. But in one of his past existence, he had done a great wrong to his own parents, who were both blind. In the beginning, he was a very dutiful son, but after his marriage, his wife poisoned his mind and suggested that he should get rid of his parents. He took his blind parents in a cart into a forest, and there he killed them by beating them and making them believe that it was some thieves who were beating them.

For that evil deed he suffered for a long time; and in this last birth, he has died at the hands of assassins. Indeed, by doing wrong to those who should not be wronged, one is sure to suffer more for it.’

*Even Arahant must pay for whatever serious evil deeds that they have done during their previous briths as long as their physical body exists. The Buddha’s sickness (like the dysentery he suffered from) were also the effects of residual past bad kamma. However, although they suffer from past bad kamma they cannot create any new kamma after becoming Arahants.
 

Notes:

1. Namely, the Arahants who are weaponless and innocent.

2. That might cause death.

3. Loss in business transactions, loss of wealth, etc.

* Even Arahants must pay for whatever serious evil deeds that they have done during their previous births as long as their physical body exists. The Buddha's sickness (like the dysentery he suffered from) were also the effects of residual past bad kamma. However, although they suffer from past bad kamma they cannot create any new kamma after becoming Arahants
 



 

X:8 EXTERNAL PENANCES CANNOT PURIFY A PERSON


Na naggacariya na jata na panka - nanasaka thandila sayika va
Rajo ca jallam ukkutikappadhanam - sodhenti maccam avitinna kankham.

Not wandering naked1, nor matted locks2, nor filth3, nor fasting4, nor lying on the ground5, nor dust6, nor ashes7, nor striving to squat on the heels8, can purify a mortal who has not overcome doubts9.
 

X:8 The monk with many possessions (Bahu Bhandika)


Once there was a rich man in Savatthi. After the death of his wife, he decided to become a bhikkhu. But before he joined the Order, he built a monastery, which included a kitchen and a store room. He also brought his own furniture, utensils and a large stock of rice, oil, butter and other provisions. Whatever dishes he wanted were cooked for him by his servants. Thus, even as a bhikkhu he was living in comfort.

One day, other bhikkhus reported to the Buddha how he was still leading the luxurious life of a rich man. So, the Buddha told Bahu Bhandika, ‘My son, I have been teaching all of you to live a simple life; why have you brought so much property with you?’ When he heard the Buddha speaking in that manner, the bhikkhu lost his temper and said angrily, ‘Indeed, Venerable Sir! I will now live as you wish me to.’ So saying, he cast off his robe and asked, ‘Is this the way that you advise me to live?’ Seeing him thus, the Buddha admonished him, ‘My son, in your last existence you were an evil spirit; even as a spirit you had a sense of shame (hiri) and a sense of fear (ottappa) to do evil.

Now that you are a bhikkhu, why do you have to lose your sense of shame and the sense of fear to behave like this?’ When the bhikkhu heard those words, he realised his mistake, his sense of shame and fear returned, he admitted his mistakes and respectfully sought forgiveness from the Buddha. The Enlightened One then admonished him, ‘Standing there without your upper robe is not proper. Just discarding your robe, etc., does not make you an austere bhikkhu. A bhikkhu must also discard his ignorance.’

At the end of the discourse, many bhikkhus, reflecting mindfully on the admonition given to Bahu Bhandika, attained the first stage of Sainthood.
 


 

Notes:

1. Gymnosophism is still practised in India. External dirtiness is regarded by some as a mark of saintliness. The Buddha denounces strict asceticism confined to such externals. The members of his celibate Order follow the middle path, avoiding the extremes of self mortification and self-indulgence. Simplicity, humility, and poverty should be the chief characteristics of bhikkhus as much as cleanliness.

2. Unwashed matted hair is regarded by the foolish as a mark of holiness.

3.The non-cleansing of teeth, smearing the body with mud, etc.

4. Fasting alone does not lead to purification. The bhikkhus too fast daily between midday and the following dawn.

5. Sleeping on the ground. Bhikkhus only avoid luxurious and high couches.

6. Through not bathing.

7. Rubbing the body with ashes is still practised by some ascetics.

8. Continually sitting and wandering in that posture.

9. With regard to the Buddha, Dhamma, Sangha, etc.
 



 

X:9 NOT BY EXTERNAL APPEARANCE DOES ONE BECOME HOLY


Alankato ce'pi samam careyya - Santo danto niyato brahmacari
Sabbesu bhutesu nidhaya dandam - So brahmano so samano sa bhikkhu.

Though gaily decked if he should live in peace, (with passions) subdued, (and senses) controlled, certain (of the four Paths of Sainthood1), perfectly pure2,” laying aside the rod (in his relations) towards all living beings3 a Brahmana4  indeed is he, an ascetic5 is he, a bhikkhu6 is he.
 

X:9 Attaining Nibbana in the dress of a layman (Santati)


On one occasion, Santati, the Minister, returned after suppressing a rebellion on the border. King Pasenadi was so pleased with him that he honoured the Minister with expensive gifts. In addition, he also provided a dancing girl to entertain him. For several days, the Minister enjoyed himself to his heart’s content, getting intoxicated with drink and infatuated with the young dancer.

On the last day he went to the riverside for a bath. On the way, he met the Buddha going on an alms round, and being drunk, he just bowed casually, as a sign of respect to him. The Buddha smiled and said to Venerable Ananda, ‘This Minister will come to see me this very day and after I have preached to him he will become an Arahant. Soon after becoming an Arahant he will attain parinibbana. ‘

Santati and his party spent the whole day at the riverside enjoying themselves. In the evening the dancer entertained the Minister and his party.  The dancer, due to exhaustion, suffered a severe stroke and fell dead while dancing. The Minister was shocked and deeply distressed. In agony, grief and anguish, he went to the Buddha, ‘Venerable Sir! Please help me get over my sorrow; be my refuge, and let me have peace of mind.’ The Buddha replied, ‘Rest assured my son, you have come to One who can really help you, One who can be a constant solace to you and who will be your refuge. The amount of tears you have shed due to the death of many throughout the round of rebirths is unimaginable.’ The Buddha then advised him:

‘In the past you have been clinging to your cravings; get rid of them.  In future, don’t let such clinging enslave you. Don’t also harbour any clinging in the present. By not having any clinging, craving and passion will be uprooted and you will realise Nibbana. ‘

After hearing the Dhamma, the Minister attained Arahanthood. Then realising that his life span was at an end, he said to the Buddha, ‘Venerable Sir! Let me now gain my final emancipation, for my time has come.’ Soon after Santati passed away. At the congregation, the bhikkhus asked the Buddha, ‘Venerable Sir! The Minister attained parinibbana in the dress of a Minister. Is he a bhikkhu or a brahmana?’ To them, the Buddha replied, ‘Bhikkhus! He can be called both a bhikkhu and a brahmana. It is not important what clothes one wears so long as one is pure and freed from ignorance.’
 


 

Notes:

1. Niyata. The four Paths are Sotapatti (Stream-Winner), Sakadagami (Once-Returner), Anagami (Never-Returner), and Arahatta (Worthy).

2. Mrs. Rhys Davids: 'Walking in God', a very misleading phrase, totally foreign to Buddhism. The commentarial explanation is setthacariya — highest conduct.

3. Absolutely harmless towards all.

4. Because he has cast aside impurities.

5. Samana, because he has cleansed himself of all impurities.

6. Bhikkhu, because he has destroyed passions.
 



 

X:10 THE MODEST ARE RARE IN THIS WORLD


Hiri nisedho puriso - koci lokasmim vijjati
Yo nindam appabodhati - asso bhadro kasam iva

Rare in this world is the kind of person who out of a sense of shame restrains from doing evil and keeps himself awake like a good horse that gives no cause to be whipped1.
 


 

X:10 BE VIRTUOUS AND GET RID OF SUFFERING


Asso yatha bhadro kasanivittho - atapino samvegino bhavatha
Saddhaya silena ca viriyena ca - samadhina dhamma vinicchayena ca
Sampanna vijjacarana patissata - pahassatha dukkham idam anappakam.

Like a thorough-bred horse, touched by the whip, even so be strenuous and zealous.

By confidence, by virtue, by effort, by concentration, by investigation of the Truth, by being endowed with knowledge and conduct2, and by being mindful, get rid of this great suffering.
 

X:10 The monk and the ragged clothes (Pilotika)


Once, Venerable Ananda saw a shabbily dressed youth going round begging for food. Out of compassion Ananda advised that it would be better for him to join the Holy Order. After becoming a bhikkhu, the young man left his old clothes and begging plate at the foot of a tree. When he became a bhikkhu he was known as Pilotika. As a bhikkhu, he did not have to worry about food and clothing. Yet, sometimes he felt unhappy with his life as a bhikkhu and thought of going back to the life of a layman. Whenever he had this feeling, he would go back to that tree where he had left his old clothes and plate.

There, at the foot of the tree, he would reprimand himself, ‘Oh shameless one! Do you still want to put on these shabby clothes and go begging again with this old plate in your hand?’ Thus, he would rebuke himself, and after calming down, he would return to the monastery.

After two or three days, when he felt like leaving the monastic life of a bhikkhu, he again went to the tree. After reprimanding himself, and reflecting on the wretchedness of his old life, he would return to the monastery. This was repeated many times. When questioned by other bhikkhus he told them he went to see his teacher*.

Thus focussing his mind on his old clothes as the subject of meditation, he came to realise the true nature of the aggregates or component things. After becoming an Arahant, he stopped going to the tree. Other bhikkhus, noticing that Pilotika had stopped going to the tree asked him, ‘Why don’t you go to your teacher any more?’ To them, he answered, ‘When I had the need, I had to go to him; but there is no need for me to go to him now.’ When the bhikkhus heard his reply, they asked the Buddha, ‘Venerable Sir! Is it true that Pilotika has attained Arahanthood?’

The Buddha explained, ‘Bhikkhus! Though Pilotika had a relationship with his teacher previously, now he has no relationship whatsoever with his teacher. Pilotika has instructed himself to differentiate right and wrong causes and to discern the true nature of things. He has now become an Arahant, and so there is no further attachment between him and his teacher.’

*Teacher here refers to Pilotika’s old clothes and his begging plate: they are like a teacher to him because they imbued him with a deep sense of shame and put him on the right track.  For a similar story, see Chapter XXV Story (10).
 


 

Notes:

1. A self-respecting bhikkhu or layman, when obsessed with evil thoughts, tries to eradicate them there and then. This verse indicates that such persons are rare.

2.Vijjacarana. Eight kinds of Knowledge and fifteen kinds of Conduct. The eight kinds of Knowledge are:

1. Psychic Powers (Iddhividha),
2. Divine Ear (Dibba-sota),
3. Penetration of the minds of others (Ceto-pariya-nana),
4. Divine Eye (Dibbacakkhu),
5. Remembrance of former births (Pubbenivasa-nussati),
6. Extinction of corruptions (Asavakkhaya),
7. Insight (Vipassana), and
8. Creation of mental images (Manomayiddhi).

The fifteen kinds of Conduct are: —

Moral restraint, sense-restraint, moderation in eating, wakefulness, faith, moral shame, moral dread, great learning, energy, mindfulness, wisdom and the four Jhanas.

* Teacher here refers to Pilotika's old clothes and his begging plate: they are like a teacher to him because they imbued him with a deep sense of shame and put him on the right track. For a similar story, see Chapter XXV Story (10).
 



 

X:11 THE GOOD CONTROL THEMSELVES


Udakam hi nayanti nettika - usukara namayanti tejanam
Darum namayanti tacchaka - attanam damayanti subbata.

Irrigators lead the waters. Fletchers bend the shafts.
Carpenters bend the wood. The virtuous control themselves.
 

X:11 Sukha the novice monk *


Sukha was ordained a samanera when he was very young by Venerable Sariputta. One day, the samanera followed Sariputta on his alms round. While doing the round they came across some farmers irrigating their fields, some fletchers straightening their arrows and some carpenters making objects like cart-wheels, etc.

Seeing these, the young novice asked Sariputta whether those inanimate things could be guided to where one wished or be made into things one wished to make. Sariputta told him that these are possible if one has the required skills. Sukha then reflected that if this were so, there could be no reason why a person could not tame his mind and practise Tranquillity and Insight Meditation.

So, he asked permission from Sariputta to return to the monastery.  Confined to his room, he practised meditation in solitude. Devas also helped him in his practice by keeping the monastery very quiet. That same day Sukha attained Arahanthood. In connection with this, the Buddha told the congregation, ‘When a person earnestly practises the Dhamma, even the devas give protection and help. I myself have kept Sariputta at the entrance so that Sukha should not be disturbed.

Having seen the farmers irrigating their fields, the fletchers straightening their arrows and the carpenters making cart-wheels and other things, he trained his mind and practised the Dhamma. Thus, he has now become an Arahant.’

*For a similar story, see Chapter VI Story (5)
 

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