Chapter 19

 

DHAMMATTHA VAGGA (The Just or Righteous)
 

Contents

1 The judges who took bribes
2 Those who disturb others are not wise
3 Knowledge is not realisation - Ekudana
4 Age is not the criterion
5 Pretending to be what they are not
6 The monk who liked to argue - Hatthaka
7 Who is a bhikkhu?
8 Silence is not wisdom
9 Live up to the name - Ariya
10 It is not easy to become an Arahant
 



 

XIX:1 THE JUST SHOULD MAKE A PROPER INVESTIGATION


Na tena hoti dhammattho - yen’ attham sahasa naye
Yo ca attham anatthan ca - ubho niccheyya pandito.

He is not just if he decides a case arbitrarily; the wise man should decide after considering both what is right and what is wrong.
 


 

XIX:1 THE IMPARTIAL ARE CALLED THE TRUE JUSTICES


Asahasena dhammena - samena nayati pare
Dhammassa gusto medhavi - dhammattho’ ti pavuccati.

The wise man who decides not arbitrarily, but in accordance with the law is one who safeguards the law; he is called ‘one who abides by the law’ (dhammattha).
 

XIX:1 The judges who took bribes


One day, some bhikkhus were returning to the monastery after their alms round in Savatthi. While they took shelter in a hall of justice during a heavy shower of rain they saw some judges who were deciding their cases arbitrarily after having taken bribes. They reported the matter to the Buddha who said, 'Bhikkhus! If one is influenced by monetary considerations in deciding cases, he cannot be called a just judge who abides by the law. If one weighs the evidence intelligently and decides a case impartially, then he is to be called a just judge who abides by the law.’
 



 

XIX:2 ONE IS NOT DEEMED WISE BECAUSE ONE IS GARRULOUS


Na tena pandito hoti - yavata bahu bhasati
Khemi averi abhayo - pandito’ti pavucatti.

He is not a wise man just because he talks much; only he who is peaceful, free from enmity, and does no harm to others, is called ‘a wise man’.
 

XIX:2 Those who disturb others are not wise*


Once there was a group of bhikkhus who always caused trouble at mealtimes, whether they were in the monastery or in the village. One day, those bhikkhus harassed some samaneras and said boastfully, ‘Look! We alone are intelligent. We alone are wise.’ Then they started behaving in an unruly manner and left the monastery in a mess. When the Buddha was told about this, he said, ‘Bhikkhus! I don’t say that one who talks too much, abuses or bullies others is a wise man. Only he who is free from hatred and harms no one is a wise man.’
 

Notes:

*According to Buddhism, panna (wisdom or knowledge) is the right understanding of the nature of the world in the light of transiency (anicca), unsatisfactoriness (dukkha), and soullessness (anatta).

Knowledge is of three kinds:

1.Sutamaya Panna — knowledge acquired orally.

2.Cintamaya Panna — knowledge acquired by thought. The practical scientific knowledge of the West is the direct outcome of this kind of knowledge.

3.Bhavanamaya Panna — superior kind of knowledge acquired by meditation and contemplation. It is through such meditation that one realises intuitive truths, which are beyond logical reasoning.

Wisdom is the apex of Buddhism. It is the first factor in the Noble Eightfold Path (samma ditthi). It is one of the seven factors of Enlightenment (Dhamma Vicaya Sambojjhanga). It is one of the four means of Accomplishment (Vimansa Iddhipada). It is one of the five Powers (pannabala) and one of the five controlling Faculties (Pannindriya). It is wisdom that leads to purification and to final Deliverance.
 



 

XIX:3 TALKATIVENESS IS NOT A CHARACTERISTIC
OF ONE WHO KNOWS THE DHAMMA


Na tavata dhamma dharo - yavata bahu bhasati
Yo ca appam pi sutvana - dhammarn kayena1 passati
Sa ve dhamma dharo hoti - yo dhammam nappamajjati.

One is not versed in the Dhamma merely because one speaks too much. He who hears little and sees the Dhamma mentally, and who does not neglect the Dhamma, is, indeed, versed in the Dhamma.
 

XIX:3 Knowledge is not realisation (Ekudana)


Once, there was a bhikkhu by the name of Ekudana who lived in a grove near Savatthi. He knew only one stanza of exultation (Udana) by heart but he fully understood the meaning of the Dhamma as conveyed by the stanza. Whenever the occasion arose, he would exhort others to listen to the Dhamma, and he himself would recite the stanza he knew.  Every time he had finished his recitation, the guardian spirits (devas) of the forest praised him and applauded him resoundingly. On one occasion two learned monks who were well versed in the Tipitaka, accompanied by a group of bhikkhus came to his place.

Ekudana asked the two monks to preach the Dhamma. They enquired if there were many who wished to listen to the Dhamma in this remote area.  Ekudana told them that even the guardian spirits of the forests would applaud at the end of each discourse.

So the two learned monks took turns to preach the Dhamma, but when their discourses ended, there was no applause from the guardian spirits of the forests.

The learned monks were puzzled and they doubted the words of Ekudana. But he insisted that the guardian spirits always applauded at the end of each discourse. The two learned monks then requested him to do the preaching. Ekudana held his fan in front of him and recited the usual stanza. At the end of the recitation, the guardian spirits applauded as usual. The bhikkhus who were accompanying the two learned monks felt that the Deva inhabiting the forests were showing favouritism to Ekudana.

They reported the matter to the Buddha on arrival at the Jetavana monastery. The Buddha admonished them, ‘Bhikkhus! I don’t say that a bhikkhu who has learnt much and talks much of the Dhamma is one who is versed in the Dhamma. One who has only learnt very little and knows only one stanza of the Dhamma, but fully comprehends the Four Noble Truths, and is ever mindful is the one who is truly versed in the Dhamma.’
 



 

XIX:4 GREY HAIR ALONE MAKES NOT A THERA


Na tena thero hoti - yen’ assa palitam siro
Paripakko vayo tassa - mogha jinno’ ti vuccati.

He is not thereby an Elder (Thera)1 merely because his head is grey. He who is ripe only in years is called ‘one grown old in vain’.
 


 

XIX:4 HE IS A THERA WHO IS STAINLESS


Yamhi saccan ca dhammo ca - ahimsa sannamo damo
Sa ve vanta malo dhiro - thero iti pavuccati.

Only a wise man who comprehends the Four Noble Truths and the Dhamma, who is harmless and virtuous, who restrains his senses and has rid himself of moral defilement is indeed called a Thera.
 

XIX:4 Age is not the criterion


One day, a group of bhikkhus came to pay respects to the Buddha. He knew that the time was ripe for those bhikkhus to attain Arahanthood.  So he asked them whether they had seen a certain Elder as they came into the room. They replied that they did not see any such Elder but they only saw a young novice monk. Whereupon, the Buddha said, ‘Bhikkhus! That person is not a novice monk. He is an Elder. I don’t call one an Elder just because he is old. An Elder is one who comprehends the Four Noble Truths and does not harm others.’
 

Note:

1.Thera — a term applied to those bhikkhus who have counted at least ten years in the Order from the date of their higher ordination. Thera, literally, means one who is firm or stable.
 



 

XIX:5 HANDSOME APPEARANCE DOES NOT MAKE ONE GOOD-NATURED


Na vakkarana mattena - vanna pokkharataya va
Sadhurupo naro hoti - issuki macchari satho.

Not by fine talk or by good looks is one considered good-hearted, if he were jealous, selfish and deceitful.
 


 

XIX:5 GOOD-NATURED IS HE WHO HAS GIVEN UP JEALOUSY ETC.


Yassa c’etam samucchinnam - mula ghaccam samuhatam
Sa vantadoso medhavi - sadhurupo’ ti vuccati.

A wise man who has cut off, uprooted and removed these and has rid himself of moral defilement is, indeed, called a good-hearted man.
 

XIX:5 Pretending to be what they are not


At the monastery, it was customary for young bhikkhus and samaneras to attend on senior bhikkhus who were their teachers. They washed and dyed the robes, or else performed other small services for their teachers. Some bhikkhus noticing these services envied the senior bhikkhus. They wanted to be treated just like them. So they suggested to the Buddha that young bhikkhus and samaneras should come to them also for further instruction and guidance even though their teachers had taught them.

The Buddha, knowing well their motive, turned down the suggestion and admonished them, ‘Bhikkhus! I don’t say that you are good-hearted just because you can talk eloquently.  Only he who has got rid of all covetousness and all that is evil by following the holy life is to be called a good-hearted man.’
 



 

XIX:6 A SHAVEN HEAD DOES NOT MAKE ONE A MONK


Na mundakena samano - abbato alikam bhanam
Iccha lobhasamapanno - samano kim bhavissati.

Not by a shaven head does an undisciplined man,1 who utters lies, become a monk. How can one who is full of desire and greed be a monk?
 


 

XIX:6 HE IS A MONK WHO HAS OVERCOME EVIL


Yo ca sameti papani - anum thulani sabbaso
Samitatta hi papanam - samano’ti pavuccati.

He who wholly subdues evil deeds both small and great, is called a monk because he has overcome all evil.
 

XIX:6 The monk who liked to argue (Hatthaka)


Venerable Hatthaka used to argue with others. Whenever he was defeated in an argument he would challenge his opponents to meet again at a certain place and time to continue with the argument. He would then go to the appointed place before the appointed time and declare that the absence of the opponent meant acknowledgement of defeat. He would then boast, ‘Look, those foolish people dare not meet me, they have been defeated by me!’.

The Buddha on hearing about his behaviour admonished Hatthaka, ‘Bhikkhu! Why do you behave in this way? One who says such things is not suitable to be a samana (monk) in spite of his shaven head. Only one who has rid himself of all evil and pride is to be called a samana.’
 

Note:

1.He who does not practise higher morality (sila) and austerities (dhutanga).
 



 

XIX:7 ONE DOES NOT BECOME A BHIKKHU MERELY BY BEGGING


Na tena bhikkhu hoti - yavata bhikkhate pare
Vissam dhammam samadaya - bhikkhu hoti na tavata.

He is not thereby a bhikkhu1 merely because he seeks alms from others; by following the whole code (of morality)2 one certainly becomes a bhikkhu and not (merely) by seeking alms.
 


 

XIX:7 HE WHO IS HOLY IS CALLED A BHIKKHU


Yo’ dha punnan ca papan ca - bahetva brahma cariyava
Sankhaya loke carati - sa ve bhikkhu’ti vuccati.

He who has transcended both merit (good) and demerit (evil), he who leads a pure life, he who lives with understanding in this world, he, indeed, is called a bhikkhu.
 

XIX:7 Who is a bhikkhu?


Once there was a brahmin who was in the habit of going round for alms. One day, he thought, ‘It is a common belief that one who lives by going round for alms is a bhikkhu. That being so, I should also be called a bhikkhu.’ So thinking, he told the Buddha that he should also be called a bhikkhu. The Buddha replied, ‘Brahmin, I don’t call one a bhikkhu simply because he goes round for almsfood. One who professes false views and acts unwholesomely is not a bhikkhu. Only he who lives meditating on the impermanence, unsatisfactoriness and insubstantiality of the aggregates is to be called a bhikkhu.’
 

Notes:

1.Bhikkhu, literally, means ‘he who begs’ but bhikkhus do not beg.  They silently stand at the door for alms. They live on what is spontaneously given by the supporters. A fully ordained disciple of the Buddha is called a Bhikkhu. “Mendicant monk” may be suggested as the closest equivalent for ‘Bhikkhu”. He is not a priest as he is no mediator between God and man. He has no vows for life, but he is bound by his rules, which he takes of his own accord. He leads a life of voluntary poverty and celibacy. If he is unable to live the Holy Life, he can discard the robe at any time.

2.Vissam dhammam = visamam dhammam, vissam gandham va kayakammadikam dhammam (commentary). Vissam has two meanings (1) whole or all, and (2) bad smell. The commentary gives only the latter in this case.

‘He is not a mendicant simply because he begs others (for alms).  He who adopts the whole law is a mendicant, not he who adopts only a part’ Radhakrishnan.

The context makes the verse clear. The brahmin who had adopted the ascetic life claimed the right to be called a bhikkhu simply because he begged his food as is the custom of the disciples of the Buddha although he did not observe the other practices of a bhikkhu.

Vissam dhammam could therefore be interpreted as ‘the whole code of morality pertaining to the life of a bhikkhu’.
 



 

XIX:8 SILENCE ALONE DOES NOT MAKE A SAGE


Na monena muni hoti - mulha rupo aviddasu
Yo ca tulam’va paggayha - varam adaya pandito.

Not by silence (alone) does he who is dull and ignorant become a sage; but that wise man who, as if holding a pair of scales, embraces the best1 and shuns evil, is indeed a sage.

Papani parivajjeti - sa muni tena so muni
Yo munati ubho loke - muni tena pavuccati.

For that reason2 he is a sage. He who understands, both worlds3 is, therefore, called a sage.
 

XIX:8 Silence is not wisdom


Some ascetics who were not followers of the Buddha would say a few words of blessing to those who offered them food or other things. They would say, ‘May you be free from danger, may you prosper and get rich, may you live long.’ At that time, bhikkhus of the Buddha would remain silent after receiving something from their lay-disciples. This was because during the first twenty years after Buddha’s attainment of Buddhahood they were advised to be silent on receiving offerings. The people began to compare the ascetics and the bhikkhus and commented, ‘We receive words of blessing from the ascetics, but the Venerable bhikkhus just depart in silence.’

The bhikkhus reported the matter to the Buddha who advised them to do likewise and utter a few appropriate words of blessing to their supporters after receiving offerings. As a result of that, people were able to develop confidence and satisfaction on hearing the kind words of blessing from the bhikkhus whom they respected. Then the ascetics of some other doctrines remarked with disdain, ‘We adhere to the practice of the muni (sage) and keep silent, whereas the followers of samana Gotama go about delivering discourses in public places.’

On hearing those disparaging remarks, the Buddha said, ‘Bhikkhus!  There are some who keep silent because they are ignorant and timid, and some who keep silent because they don’t want to share their profound knowledge with others. Thus one does not become a muni simply by keeping silent. Only one who has overcome evil is to be called muni.’
 

Notes:

1.Such as morality, concentration, wisdom etc.

2.That is, for having embraced the best and abandoned evil.

3.Internal and external Aggregates.
 



 

XIX:9 BY HARMLESSNESS ONE BECOMES A NOBLE (ARIYA)


Na tena ariyo hoti - yena panani himsati
Ahimsa sabba pananam - ariyo’ ti pavuccati.

He is not therefore an Ariya (Noble) if he harms living beings; through his harmlessness towards all living beings is he called an Ariya (Noble).
 

XIX:9 Live up to the name (Ariya)


Once, there was a fisherman named Ariya, who lived near the north gate of Savatthi. One day through his supernormal power, the Buddha knew that the time was ripe for the fisherman to attain the first stage of Sainthood. So on his return from his alms round, the Buddha, followed by the bhikkhus, stopped near the place where Ariya was fishing.  When he saw the Buddha, the fisherman threw away his fishing gear and came and stood near the Enlightened One.

The Buddha then proceeded to ask the names of those bhikkhus in his presence and finally asked the name of the fisherman. When he replied that his name was Ariya, the Buddha said that the Noble Ones (ariyas) do not harm any living beings. But since the fisherman was taking the lives of fish, he was not worthy of his name. He immediately understood that the Buddha was urging him to renounce his harmful way of life and to take up the practice of compassion* and loving kindness for all beings.
 

Note:

One who seeks emancipation must refrain from taking any life, however small or insignificant it may seem. To attain complete harmony with and in the Universe one must scrupulously respect the sanctity of all forms of life. Modern conservation programmes underscore this point.
 



 

XIX:10 A BHIKKHU SHOULD NOT BE CONTENTED
UNTIL HE DESTROYS ALL PASSIONS


Na silabbata mattena - bahusaccena va puna
Atha va samadhi labhena - vivicca sayanena va.

Phusami nekkhamma sukham - puthujjanasevitam
Bhikkhu vissasam apadi - appatto asavakkhayam.

Not only by mere morality and austerities1 nor again by much learning2, nor even by developing mental concentration, nor by secluded lodging, (thinking) ‘I enjoy the bliss of renunciation not resorted to by the worldling’3 (not with these) should you, O bhikkhu, be content4 without reaching the extinction of the corruptions.5

XIX:10 It is not easy to become an Arahant


Once, there were some bhikkhus who were endowed with virtue; some who had strictly observed the austere practices (Dhutanga) and some that had achieved the third stage of Sainthood. All of them thought that since they had achieved that much, it would be quite easy for them to attain Arahanthood. With this thought they went to see the Enlightened One who asked them, ‘Bhikkhus, have you attained Arahanthood?’ When they replied that they were in such a condition that it would not be difficult for them to attain Arahanthood.

The Buddha admonished them, ‘Bhikkhus, just because you are endowed with morality (sila) and because you have attained Anagami (the third stage of Sainthood), you should not be complacent and think that there is only a little more to be done. Unless you have eradicated all mental defilement (asavas), you must not think that you have realised the perfect bliss of Arahanthood.’
 

Notes:

1.The four kinds of higher morality observed by bhikkhus and the thirteen kinds of higher ascetic practices (dhutanga) (commentary).

2.That is, the Tipitaka (commentary).

3.Anagami stage (commentary).

4.Faith in existence (commentary). ‘Have a care’, Mrs. Rhys Davids.

5.That is, Arahanthood.
 


  1