dhammapada22

Chapter 22

NIRAYA VAGGA (Woeful State)

Contents

1 An evil plot against the Buddha - Sundari
2 Those who suffered for their evil deeds
3 Bhikkhus pretending to have attained perfection
4 The man whom women loved
5 The obstinate bhikkhu
6 The jealous woman who tortured her maid
7 The bhikkhus who had to fend for themselves
8 The misguided naked ascetics
9 Children visit the Buddha

XXII:1 LIARS SUFFER

Abhuta vadi nirayam upeti - yo c’api katva na karomi ‘ti c’aha
Ubho’ pi te pecca sama bhavanti - nihina kamma manuja parattha.

One who tells lies (about others) goes to niraya (a woeful state); one who has done evil and says, ‘I didn’t do it,’ also goes to niraya. Both of them being evil doers, suffer alike (in niraya) in their next existence.

XXII:1 An evil plot against the Buddha (Sundari)

As the number of people revering the Buddha increased, some heretics found that the number of their following was dwindling. They had lost gain and honour, and no one knew whether they existed or not. Therefore they became very jealous of the Buddha. They were also afraid that things would get worse if they did not do something to destroy the reputation of the Buddha. So, they sent for a young woman called Sundari and said to her, ‘Sundari, you are a very beautiful and clever young lady. We want you to put Gotama Buddha to shame by making it appear to others that you are having an affair with him. By doing so, his honour will be destroyed, his followers will decrease and many will come to us. Make the best use of your looks and be crafty.’

Sundari understood what was expected of her. Therefore, late in the evening, she went in the direction of the Jetavana monastery. When asked where she was going, she answered, ‘I am going to visit Gotama. I live with him in the monastery.’ After saying this she proceeded to the place of the heretics. Early in the morning the next day, she would return home. If anyone asked her from where she had come, she would reply, ‘I have come from the Jetavana monastery after spending the night with Gotama.’ She carried on like this for a few more days. Then the heretics hired some villains to kill Sundari and dump her body near the Jetavana monastery.

The next day, the heretics spread the news of the disappearance of Sundari. They reported to the king who gave them permission to search where they wished. Finding the body near the Jetavana monastery, they reported, ‘O King, the followers of Gotama have killed Sundari and have thrown her body near the Jetavana monastery to cover up the misdeed of their Teacher.’ The king replied, ‘In that case, you may go around the town and proclaim the fact.’

So they went around the town carrying the dead body of Sundari, shouting, ‘Look at what the followers of Gotama have done! See how they have tried to cover up the misdeed of Gotama!’ When informed that the heretics were trying to ruin his reputation and honour, the Buddha only said, ‘My sons, you just tell them this: One who tells lies goes to hell; one who has done evil and says ‘I did not do it’ also goes to hell. Both of them, being evil doers, suffer alike in hell and in their future existence.’

The king then ordered his men to investigate the murder of Sundari. On investigation, they found that Sundari had died at the hands of some villains. When brought before the king, the villains admitted that they kill Sundari and were hired by the heretics. Later, dump her body near the Jetavana monastery. The heretics were also brought before the king and they confessed their role in the murder of Sundari.

The king then ordered them to go around the town and confess their guilt to the people. So they went around the town saying, ‘We have falsely accused the disciples of Gotama just to bring disgrace on him. The disciples of Gotama are innocent, only we are guilty of the crime.’ The heretics and the villains were punished for the murder of Sundari. As a result of this episode, the glory and the good name of the Buddha were very much enhanced.

XXII:2 CORRUPT MONKS SUFFER

Kasavakantha bahavo - papa dhamma asannata
Papa papehi kammehi - nirayam te upapajjare.

Many men wearing the yellow robe up to their necks that have an evil disposition and are unrestrained in thought, word and deed are reborn in a woeful state on account of their evil deeds.

XXII:2 Those who suffered for their evil deeds

Once the Venerable Moggallana was coming down a hill with Venerable Lakkhana when he saw some unhappy spirits. Back at the monastery, Moggallana told Lakkhana in the presence of the Buddha, that he had seen five suffering spirits with their bodies engulfed in flames. Thereupon, the Buddha said, ‘During the time of the previous Buddha, those five spirits were bhikkhus. They were not interested in their spiritual development. Instead, they had committed much evil. For the evil deeds they have suffered in hell and now they are paying out the remaining term as suffering spirits.’

XXII:3 BE NOT IMMORAL

Seyyo ayogulo bhutto - tatto aggi sikhupamo
Yan ce bhunjeyya dussilo - rattha pindam asannato.

It is better for one to eat a red-hot iron ball burning like a flame than to eat alms food offered by the people, if one is without morality (sila) and unrestrained in thought, word and deed.

XXII:3 Bhikkhus pretending to have attained perfection

Once there was a famine in the country of the Vajji. So, in order to have enough food, certain bhikkhus made it appear to the people that they attained Purity although they had not done so. The people of the village believing them and respecting them and offered them much food, leaving very little for themselves.

At the end of the vassa, as was customary, bhikkhus from all parts of the country came to pay homage to the Buddha. The bhikkhus from Vajji also came. They looked hale and hearty while the other bhikkhus looked pale and worn out. The Buddha enquired how all the bhikkhus had fared during the vassa. The Buddha specially asked the bhikkhus from Vajji whether they had any difficulty in getting alms food on account of the famine. They answered that they had no difficulty at all in getting alms food.

The Buddha knew how those bhikkhus had managed to get enough food. But he wanted to enlighten them on this point, so he asked, ‘How did you manage so well in getting food throughout the vassa?’ Then the bhikkhus told him they had discussed among themselves and decided that they should address one another in such a way that the villagers would think that they had really attained Purity.

Then the Buddha asked them whether they had actually attained Purity. When they answered in the negative, the Buddha advised them about the danger of accepting requisites from the devotees, if they are not worthy of them.

XXII:4 ADULTERY IS EVIL

Cattari thanani naro pamatto - apajjati paradarupasevi
Apunna labham na nikama seyyam - nindam tatiyam nirayam catuttham

Apunna labho ca gati ca papika - bhitassa bhitaya rati ca thokika
Raja ca dandam garukam paneti - tasma naro paradaram na seve.

Four misfortunes befall a careless man who commits adultery: acquisition of demerit, disturbed sleep, blame, and suffering in a woeful state.

There is acquisition of demerit as well as evil destiny. Brief is the joy of the frightened man and woman. The King imposes a heavy punishment. Therefore, a man should not commit sexual misconduct with another man’s wife.

XXII:4 The man whom women loved

Khema, in addition to being rich, was also very good looking and many women were attracted to him. They could hardly resist him and naturally fell for him. Khema committed adultery without compunction.

The king’s men caught him three times for sexual misconduct and brought him to the presence of the king. When informed that Khema was the nephew of Anatha Pindika, and out of respects for Anatha Pindika, the king did not take any actions against Khema but only reprimanded him. When Anatha Pindika came to know of his nephew’s misconduct he took him to see the Buddha who admonished Khema on the depravity of sexual misconduct and the seriousness of the consequences. Thereafter he mended his ways and observed the ethical code of morality.*

Note:

Morality: A Buddhist is encouraged to observe daily the Five Precepts for his spiritual well-being and happiness. He undertakes the precepts to abstain from (i) killing, (ii) stealing, (iii) sexual misconduct, (iv) lying and (v) taking intoxicants that cause heedlessness.

XXII:5 CORRUPT LIVES ENTAIL SUFFERING

Kuso yatha duggahito - hattham evanukantati
Samannam dupparamattham - nirayayupakaddhati.

Just as kusa grass, wrongly grasped, cuts the hand, even so the monkhood wrongly handled drags one to a woeful state.

XXII:5 A LIFE OF DUBIOUS HOLINESS IS NOT COMMENDABLE

Yam kinci sithilam kammam - sankilitthan ca yam vatam
Sankassaram brahmacariyam - na tam hoti mahapphalam.

Any loose act, any corrupt practice, a life of dubious¹ holiness - none of these is of much benefit.

XXII:5 WHAT IS PROPER SHOULD BE DONE WITH ONE’S WHOLE MIGHT

Kayira ce kayirathenam - dalham enam parakkame
Sithilo hi paribbajo - bhiyyo akirate rajam.

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

XXII:5 The obstinate bhikkhu

Once, there was a bhikkhu who was feeling remorseful for having unwittingly cut some plants. He confided this to another bhikkhu who replied, ‘Cutting plants is a very minor offence *; you only have to confide and confess to another bhikkhu. There is nothing to worry about.’ So saying, the second bhikkhu proceeded to uproot some plants with both hands to show that he thought very little of such trivial offences. When the Buddha advised the monk he was reckless and stubborn at first.

At the end of the discourse however, the reckless, obstinate bhikkhu realised the importance of restraint in the life of a bhikkhu and thereafter he strictly observed the Precepts. Later, through practice of Insight Meditation, he attained Arahanthood.

Note:

1.Sankassaram = to think or remember with suspicion.

The rule to avoid destruction of plants may seem trivial and impractical but what the Buddha is emphasizing is the respect for all forms of life, however low, because all life forms are dependent on each other. Today, we can appreciate the Buddha’s wisdom in advising us against the wanton destruction of the environment.

XXII:6 DO NOT DO EVEN A SLIGHT WRONG

Akatam dukkatam seyyo - paccha tapati dukkatam
Katan ca sukatam seyyo - yam katva n’anutappati.

It is better not to do an evil deed; an evil deed torments one later on. It is better to do a good deed, as one does not grieve for having done it.

XXII:6 The jealous woman who tortured her maid

Once, a woman with a very strong sense of jealousy lived with her husband in Savatthi. She found out that her husband was having an affair with her maid. So one day, out of anger, she tied up the maid, cut off her ears and nose and shut her up in a room. After doing that, she accompanied her husband to the Jetavana monastery. Soon after they left, some relatives of the maid arrived at their house and found the maid tied up and locked up in a room. They freed her and took her to the monastery. The maid related to the Buddha what her mistress had done to her. She stood in the midst of the crowd for all to see how she had been tortured.

So the Buddha said, ‘Do no evil, thinking that people will not know about it. An evil deed done in secret, when discovered, will bring much pain and sorrow. But a good deed may be done secretly, for it can only bring happiness and not sorrow.’ The jealous woman admitted her mistake and strove diligently to overcome and uproot her jealousy. Later she realised the Dhamma.

XXII:7 GUARD YOURSELF LIKE A FORTIFIED CITY

Nagaram yatha paccantam - guttam santara bahiram
Evam gopetha attanam - khano ve ma upaccaga
Khanatita hi socanti - nirayamhi samappita.

As a border town is guarded both inside and outside, so guard yourself. Let not the opportunity¹ go by; for those who miss the opportunity come to grief when they fall into a woeful state.

XXII:7 The bhikkhus who had to fend for themselves

In the first month of their stay in a border town, some bhikkhus were well provided for and well looked after by the townsfolk. During the next month the town was plundered by robbers and some people were taken away as hostages. The people of the town therefore, had to rebuild and protect their town. Thus, they were unable to attend to the needs of the bhikkhus as much as they would have liked to. So the bhikkhus had to fend for themselves.

At the end of the vassa, those bhikkhus went to pay homage to the Buddha at the Jetavana monastery in Savatthi. They told the Buddha that due to the difficulties faced by the people, they also had to undergo hardship for the last two months of the vassa.

So the Buddha advised them, ‘Bhikkhus, don’t keep thinking about this or anything else. It is always difficult to have a carefree, effortless life. Just as the townsfolk guarded their town, so also a bhikkhu should be on guard and keep his mind steadfastly on his body.’

Note:

1.The birth of a Buddha, a congenial habitation, a healthy body, the possession of right views, etc.

XXII:8 BE MODEST

Alajjitaye lajjanti - lajjitaye na lajjare
Micchaditthi samadana - satta gacchanti duggatim.

Beings who are ashamed of what is not shameful, and are not ashamed of what is shameful, embrace wrong views and go to a woeful state.

XXII:8 HAVE NO FEAR IN THE NON-FEARSOME

Abhaye ca bhaya dassino- bhaye cabhayadassino
Micchaditthi samadana - satta gacchanti duggatim.

Beings who see fear in what is not to be feared, and see no fear in the fearsome, embrace false views and go to a woeful state.

XXII:8 The misguided naked ascetics

One day, some naked ascetics went on an almsround with their bowls covered with a piece of cloth. A number of bhikkhus seeing them commented, ‘Those ascetics who cover the front part of the body are more respectable compared to these naked ascetics who go about without wearing anything but covering their begging bowl.’ Hearing this comment, the naked ascetics retorted, ‘Yes, indeed we do cover our bowls but we cover them up to keep away dust from our food, for even dust contains life in it.’

When the bhikkhus reported what the ascetics had said, the Buddha replied, ‘Bhikkhus, those naked ascetics are not ashamed of what they should be ashamed of, but are ashamed of what they should not be ashamed of. Because of their wrong view, their future state cannot be happy.’

XXII:9 SEE IN WHAT IS WRONG

Avajje vajja dassino - vajje cavajjadassino
Micchaditthi samadana - satta gacchanti duggatim.

Beings, who imagine faults in the faultless¹ and perceive no wrong in what is wrong, embrace false views and go to a woeful state.

XXII:9 SEE BOTH RIGHT AND WRONG

Vajjan ca vajjato natva - avajjan ca avajjato
Sammaditthi samadana - satta gacchanti suggatim.

Beings knowing wrong as wrong and what is right as right, embrace right views and go to a blissful state.

XXII:9 Children visit the Buddha

The disciples of an ascetic did not want their children to mix with the children of the followers of the Buddha. They told their children, ‘Don’t go to the Jetavana monastery, don’t pay respects to the bhikkhus of Sakya Muni.’ On one occasion, while those children were playing near the Jetavana monastery they felt very thirsty. As the children had been told by their parents not to enter the monastery, they asked one of the boys, a follower of the Buddha, to bring some water for them. The boy went to pay respects to the Teacher after he had taken a drink of water, and told him about his friends who were forbidden by their parents to enter the Jetavana monastery. The Teacher then invited the boys to come and have water at the monastery. When those boys came, he gave them a sermon to suit their various dispositions. As a result, those boys became established in the Triple Gem i.e. the Buddha, the Dhamma and the Sangha.

When the boys went home, they talked about their visit to the Jetavana monastery and about the Buddha’s teaching. The parents of the boys, being ignorant, cried ‘Our sons have been disloyal to our faith; they have been ruined.’ Some neighbours of theirs who were followers of the Buddha explained to them the sublime and glorious characteristics of the Dhamma. Then they began to visit the Jetavana monastery to listen to the religious discourses given by the Buddha. In the end they were all established in the Dhamma.

Note:

1.Avajja means right belief and vajja means wrong belief.