dhammapada6

Chapter 6

PANDITA VAGGA (The Wise)

Contents

1 A poor man wins spiritual release - Radha
2 Monks not observing the rules of Holy Order
3 The stubbornness of Venerable Channa
4 A king and his ministers attain Sainthood - Maha Kappina
5 A young samanera’s achievement - Pandita
6 Unshaken as a rock - Lakuntaka Bhaddiya
7 The lady who abused the bhikkhus - Kana
8 The wise are unaffected by gain or loss
9 One must work for his own liberation - Dhammika
10 Very few in this world can attain the final goal
11 From darkness to brightness

VI:1 ASSOCIATE WITH THE WISE WHO TRY TO CORRECT YOU

Nidhinam va pavattaram - yam passe vajja dassinam
Niggayha vadim medhavim - tadisam panditam bhaje
Tadisam bhajamanassa - seyyo hoti na papiyo.

One should follow a wise man who admonishes one for one’s faults; as one would follow a guide to some buried treasure. To one who follows such a wise man, it will be an advantage and not a disadvantage.

VI:1 A poor man wins spiritual release (Radha)

Radha was a poor brahmin who stayed in the monastery doing odd jobs (like cutting the grass and sweeping the cells) for the bhikkhus. The bhikkhus treated him kindly but were not willing to admit him to the Holy Order, although he had a strong desire to become a bhikkhu.

One day, early in the morning, the Buddha saw the poor old brahmin and knew that he was ready to attain Arahanthood. The old man reported to the Buddha that the bhikkhus did not want him to join the Order. The Buddha therefore called all the bhikkhus and asked them, ‘Is there any bhikkhu here who recollects any good turn done to him by this old man?’ To this question, the Venerable Sariputta replied, ‘Venerable Sir, I do recollect an instance when this old man offered me some rice.’ ‘If that be so,’ the Buddha said, ‘shouldn’t you help your benefactor get liberated from worldly suffering?’ Then Sariputta agreed to make the old man a bhikkhu and he was duly admitted to the Order. Sariputta guided the old bhikkhu who strictly followed his guidance. Within a few days, the old bhikkhu attained Arahanthood. When the Buddha next came to see the bhikkhus, they reported to him how strictly the old bhikkhu had followed the guidance of Sariputta. To them, the Buddha replied that a bhikkhu should be attentive to guidance like Radha and should not resent it when rebuked for any fault or failing.

VI:2 ADVISERS ARE PLEASING TO THE GOOD, BUT NOT THE BAD

Ovadeyyanusaseyya - asabbha ca nivaraye
Satam hi so piyo hoti - asatam hoti appiyo.

The wise man should admonish others; he should give advice and should prevent others from doing wrong; such a man is held dear by the good; he is disliked only by the bad.

VI:2 Monks not observing the rules of Holy Order

Bhikkhus Assaji and Punabhasuka and their disciples were staying in Kitagiri village. While staying there, they planted fruit trees for their personal gain. They also violated some minor precepts for bhikkhus, thus making the monastery noisy and unconducive for other bhikkhus striving for their spiritual development. The Buddha, hearing of the behaviour of these bhikkhus sent his two Chief Disciples, Sariputta and Moggallana to advise them to change their behaviour. After the admonition given by Sariputta and Moggallana, most of the errant bhikkhus changed their way of life, while some returned to the household life.

VI:3 CULTIVATE GOOD FRIENDSHIP

Na bhaje papake mitte - na bhaje purisadhame
Bhajetha mitte kalyane - bhajetha purisuttame.

Associate not with evil friends, associate not with mean men; associate with good friends, associate with noble men.

VI:3 The stubbornness of Venerable Channa

Channa was the attendant who had accompanied Prince Siddhattha when he renounced the world. When the prince attained Buddliahood, Channa also became a bhikkhu. Although he was a bhikkhu, he was very stubborn and arrogant because he was proud of his close connection with the Buddha. Channa used to say, ‘I accompanied my Master when he left the palace for the forest. At that time, I was the only companion of my Master and there was no one else. But now, Sariputta and Moggallana (brahmins by birth) say they are the chief Disciples and they hold the authority to control us.’

When the Buddha admonished him for his behaviour, he kept silent but continued to abuse and taunt the two Chief Disciples. The Buddha admonished him several times to change his attitude: ‘Channa, these two noble bhikkhus are good friends to you; you should associate with them and be on good terms with them.’

In spite of repeated advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the two Chief Disciples. The Buddha said that Channa would not improve his ways immediately but would surely change after the parinibbana of the Master. On the eve of his passing away, the Buddha called Ananda to his bedside and instructed him to discipline Channa by imposing the ‘Brahmadanda’ on Channa, i.e. for the bhikkhus to simply ignore him and not to invite him for anything.

After the Parinibbana of the Buddha, Channa, learning about the restrictions imposed on him, felt a deep and bitter remorse for having done wrong. He admitted his mistake and apologised to the Sangha. From that moment, he changed his ways and also obeyed all their instructions in his meditation practice and soon attained Arahanthood.

VI:4 HAPPILY HE LIVES WHO DRINKS OF THE DHAMMA

Dhammapiti sukham seti - vippasannena cetasa
Ariyappavedite dhamme - sada ramati pandito.

He who drinks in the Dhamma lives happily with a serene mind; the wise man ever delights in the Dhamma revealed by the Ariyas¹.

VI:4 A king and his ministers attain Sainthood (Maha Kappina)

Maha Kappina was the king of Kukkutavati. He had a queen, Anoja. He also had a large number of ministers to help him rule the country. One day, the king accompanied by several ministers, was out in the park. There, they met some merchants from Savatthi. On hearing about the Buddha, the Dhamma and the Sangha from these merchants, the king and his ministers set out for Savatthi.

On that day, the Buddha saw in his vision, Maha Kappina and his ministers coming towards Savatthi. He knew that they were ready to attain Arahanthood. The Buddha went and waited for them under a banyan tree on the bank of a river. King Maha Kappina and his ministers came to the place where the Buddha was waiting for them. When they saw the Buddha, with six-coloured rays radiating from his body, they approached and paid homage to him. The Buddha then delivered a discourse to them. After listening to the discourse the king and all his ministers realised the Dhamma and joined the Holy Order.

Meanwhile, Queen Anoja, hearing about the king’s departure for Savatthi, sent for the wives of the ministers, and together with them followed the king’s trail. They too came to the place where the Buddha was and seeing the Buddha with a halo of six colours, paid homage to him.

All this time, the Buddha by exercising his supernormal power had made the king and his ministers invisible so that their wives did not see them. Should they see their husbands with yellow robes and shaven heads, their minds would be disturbed and they would not be able to realise the Dhamma. The queen therefore enquired where the king was. The Buddha replied, ‘Just sit down; you will be able to see him even here.’ The Queen and the wives of the ministers were overjoyed that they would be able to see their husbands. So they sat down.

The Buddha then delivered another discourse and at the end of this discourse the king and his ministers attained Arahanthood. The queen and the wives of the ministers also attained the first stage of Sainthood. At that instant, the queen and her party saw the newly admitted bhikkhus and recognised them as their former husbands. The ladies also asked permission from the Buddha to enter the Order of bhikkhunis. They were directed to go ahead to Savatthi. There they entered the Order and very soon they also attained Sainthood. The Buddha then returned to the Jetavana monastery accompanied by the bhikkhus. At the monastery, Venerable Kappina while resting during the night or day, would often say, ‘Oh, what happiness!’ ‘Oh, what happiness’! (Aho Sukham! Aho Sukham!).

The bhikkhus hearing him saying this so many times a day told the Buddha about it. The Enlightened One explained, ‘My son Kappina having had the taste of the Dhamma lives happily with a serene mind; he is saying these words of exultation repeatedly with reference to Nibbana.

Note:

1. Ariya, which means 'one who is far removed from passions', was originally a racial term. In Buddhism it indicates nobility of character, and is invariably applied to the Buddhas and the Arahants, irrespective of race or clan or caste.

VI:5 THE WISE CONTROL THEMSELVES

Udakam hi nayanti nettika - usukara namayanti tejanam
Darum namayanti tacchaka - attanam dumayanti pandita.

Irrigators lead the waters; fletchers bend the shafts; carpenters bend the wood; the wise control themselves.

VI:5 A young samanera’s achievement (Pandita)

Pandita was a son of a well-known man of Savatthi. He became a samanera when he was very young. On the eighth day after becoming a samanera as he was following Venerable Sariputta on an almsround, he saw some farmers channelling water into their fields and asked Sariputta, ‘Venerable Sir, can water which has no mind be guided to wherever one wishes?’ ‘Yes, it can be guided to wherever one wishes,’ replied Sariputta as they continued on their way. The samanera next saw those who make arrows heating their arrows with fire and straightening them.

Further on, he came across some carpenters cutting, sawing and planing timber to make things like cart-wheels. Then he pondered, ‘If water which is without mind can be guided to wherever one desires, if a crooked bamboo which is without mind can be straightened, and if timber which is without mind can be made into useful things, why should I, having consciousness, be unable to tame my mind and practise Tranquillity and Insight Meditation?’

There and then he asked permission from Sariputta and returned to his own room in the monastery. There he ardently and diligently practised meditation, contemplating on the body. The devas also helped him in his meditation by keeping the monastery and its surroundings very quiet and still. Soon after Pandita attained Anagami (the third stage of Sainthood). At that time Sariputta was going towards the place where the samanera was. The Buddha saw with his supernormal power that Pandita had attained Anagami and also that if he continued to practise meditation he would soon attain Arahanthood. So the

Buddha decided to prevent Sariputta from entering the samanera s room. The Buddha went to the door and kept Sariputta engaged by putting some questions to him. While the conversation was taking place, Pandita attained Arahanthood on the eighth day after becoming a novice. In this connection, the Buddha said, ‘When one is earnestly practising the Dhamma;. even devas give protection and keep guard; I myself have kept Sariputta engaged at the door so that Pandita could attain Arahanthood.’

VI:6 UNSHAKEN AS A ROCK ARE THE WISE
AMIDST PRAISE AND BLAME

Selo yatha ekaghano - vatena na samirati
Evam ninda pasamsasu - na saminjanti pandita.

As a solid rock is unshaken by the wind, even so the wise are unshaken by praise or blame.

VI:6 Unshaken as a rock (Lakuntaka Bhaddiya)

Bhaddiya was one of the bhikkhus staying at the Jetavana monastery. Because of his short figure he was known as Lakuntaka (the dwarf). Lakuntaka Bhaddiya was very good natured; even young bhikkhus would often tease him by pulling his nose or his ear or by patting him on his head. Very often they would jokingly say, ‘Uncle, how are you? Are you happy, or are you bored with your life here as a bhikkhu?’ Bhaddiya never retaliated in anger, or abused them. In fact he was very serene and pleasing to the eyes. When told about the patience of Bhaddiya, the Buddha said, ‘An Arahant never loses his temper, he has no desire to speak harshly or to think ill of others.

He is like a mountain of solid rock. As a solid rock is not shakeable by wind so also, an Arahant is unperturbed by scorn or by praise.’ Only then did the other monks come to know that Bhaddiya had attained Sainthood.

VI:7 THE WISE ARE PEACEFUL

Yatha'pi rahado gambhiro - vippasanno anavilo
Evam dhammani sutvana - vippasidanti pandita.

Just as a deep lake is clear and still, even so, on hearing the teachings, the wise become exceedingly peaceful¹.

VI:7 The lady who abused the bhikkhus (Kana)

Kana Mata was a devoted lay disciple of the Buddha. Her daughter Kana was married to a man from another village. As Kana had been on a visit to her mother for sometime, her husband sent a message asking her to come home. Her mother requested her to wait for a few more days as she wanted to send along some cakes for her son-in-law.

The next day, Kana Mata made some cakes. When four bhikkhus came to her house for alms food, she offered all the cakes to the bhikkhus, leaving none for Kana to take home to her husband. Kana was also not able to go home for the next three consecutive days because her mother had again offered all the cakes she had made to the bhikkhus when they came for alms food.

As a result, Kana’s husband took for himself another wife. Kana became very bitter towards the bhikkhus. She accused them of having ruined her marriage. She then reviled and abused every bhikkhu she saw. So all the bhikkhus kept away from her house.

The Buddha, knowing what had happened,* went to the house of Kana Mata. The Buddha sent for Kana and questioned her. ‘Did my bhikkhus take what was given to them or what was not given to them?’ Kana answered that the bhikkhus had taken only what was given to them, and then added, ‘They were not in the wrong, only I was in the wrong.’ Thus, she admitted her fault asked for pardon and even paid her respects. The Buddha then gave a discourse. At the end of the discourse, Kana attained the first stage of Sainthood.

On the way back to the monastery, the Buddha met King Pasenadi of Kosala. On being told about Kana and her bitter attitude towards the bhikkhus, King Pasenadi asked whether the Buddha had been able to make her realise her fault and make her see the Truth (Dhamma). The Buddha replied, ‘Yes I have taught her the Dhamma and I have also made her rich spiritually.’

Then the king gave the Buddha an assurance that he would make Kana rich in her present life. The king then summoned Kana to the palace. When she arrived he announced, ‘Whoever can support my daughter Kana in comfort may take her’. One of his ministers adopted Kana as his daughter and gave her all his wealth. He said to her, ‘You may give in charity as much as you like.’ Everyday, Kana made offerings to holy people who came to her house.

When told about Kana giving generously in charity, the Buddha said, ‘Bhikkhus, the mind of Kana which was foggy and muddled was made clear and calm after listening to the Dhamma.’

Note:

1. By attaining Sainthood.

*Because of this incident, the Buddha advised bhikkhus not to take advantage of the devotion of the lay disciples for their requisites.

VI:8 THE WISE ARE NEITHER ELATED NOR DEPRESSED

Sabbattha ve sappurisa cajanti - na kamakama lapayanti santo
Sukhena phuttha athava dukhena - na uccavacam pandita dassayanti.

The good give up (attachment for) everything1 the saintly prattle not with sensual craving: whether affected by happiness or by pain, the wise show neither elation nor depression.

VI:8 The wise are unaffected by gain or loss

The Buddha once observed the vassa at Veranja with many other bhikkhus at the request of a brahmin. When they were at Veranja, the brahmin while under the evil influence of Mara failed to look after them. The people of Veranja, who were then facing a famine, could offer very little to the bhikkhus when they went on their rounds for alms food. Venerable Maha Moggallana requested permission from the Buddha to bring some food from a place others cannot reach by using his miraculous power but was refused permission. In spite of all these hardships, the bhikkhus were not disheartened. They were quite contented with the small amount of grain which the horse-traders offered them daily.

At the end of the vassa, after informing the brahmin from Veranja, the Buddha returned to the Jetavana monastery with the other bhikkhus. The people of Savatthi welcomed them back with joy and offered alms food to the Buddha and his bhikkhus. Now at that time, by the kindness of the bhikkhus, a group of people were allowed to stay in the monastery. After eating greedily whatever was left over by the bhikkhus, they would go to sleep. On waking up, they would go to the bank of the river to enjoy themselves by shouting, jumping, wrestling or playing. Both within and without the monastery, they did nothing but misbehave.

One day, the bhikkhus were discussing the unruly behavior of those people. They said, ‘When there was a famine in Veranja, they were quite decent and well-behaved. Now that they have enough good food they are misbehaving themselves.’

Upon hearing the topic of their conversation, the Buddha said, ‘It is the nature of the foolish to be full of sorrow and feel depressed when things go wrong, and to be full of happiness and feel elated when things go well. The wise, however, can withstand the ups and downs of life.’

Notes:

1.The five Aggregates - namely, the form (rupa) feeling (vedana), perception (sanna), mental states (samkhara), and consciousness (vinnana).

The so-called being is composed of these five constitutent parts. Both khandha and samkhara are used to denote these five conditioned things. Excluding feeling
and perception, the remaining fifty mental states are implied by the term samkhara in the five Aggregates.

VI:9 SUCCESS SHOULD NOT BE SOUGHT BY WRONGFUL MEANS

Na attaltetu na parassa hetu - na puttamicche na dhanariz na rattharrt
Na iccheyya adhammena samiddhim attano - sa silava pannava dhammiko siya.

Neither for the sake of oneself nor for the sake of another (does a wise person do any wrong); he should not desire son, wealth, or kingdom (by doing wrong): by unjust means he should not seek his own success. Then (only) is such a one indeed virtuous, wise and righteous.

VI:9 One must work for his own liberation (Dhammika)

Dhammika lived in Savatthi with his wife. One day he told his pregnant wife that he wished to become a bhikkhu. His wife pleaded with him to wait until after the birth of their child. When the child was born, he again requested his wife to let him go, and this time she pleaded with him to wait until the child could walk. Then Dhammika thought to himself, ‘It will be useless for me to ask my wife for her approval to join the Order; I shall work on my own for my liberation from suffering in Samsara. ‘ Having decided this he left his house to become a bhikkhu. He took a subject of meditation from the Buddha and practised meditation ardently and soon became an Arahant.

Some years later, he visited his house in order to teach the Dhamma to his son and his wife. His son entered the Order and he too attained Arahanthood. The wife then thought, Now that both my husband and my son have the house, I’d better leave too.’ With this thought, she left the house and became a bhikkhuni; eventually she too attained Arahanthood.

At the congregation of the bhikkhus, the Buddha was told how Dhammika had become a bhikkhu and had attained Arahanthood, and how through him, his son and wife had also attained Arahanthood. To them the Buddha said ‘Bhikkhus, a wise man does not wish for wealth and prosperity by doing evil, whether it is for his own sake or for the sake of others. He only works for his own liberation from the round of rebirths (Samsara) by comprehending the Dhamma and living according to the Dhamma. The liberation from the cycle of birth and death can be gained only through one’s own efforts and not by depending on another person.’

VI:10 FEW GO BEYOND

Appaka te manussesu - ye jana paragamino
Athayam itara paja - tiramevanudhavati.

Few among men are they who cross to the other shore (Nibbana). All the others only run up and down the bank¹ on this side.

VI:10 THOSE WHO FOLLOW THE DHAMMA GO BEYOND

Ye ca kho samma dakkhate - dhamme dhammanuvattino
Te jana paramessanti - maccu dheyyam suduttaram.

But those who practise according to the well-expounded Dhamma will reach the other shore (Nibbana), having passed the realm of passions², very difficult as it is to cross.

VI:10 Very few in this world can attain the final goal

On one occasion, a group of people from Savatthi made special offerings to the bhikkhus collectively and they arranged for some bhikkhus to deliver discourses throughout the night in their locality. Many in the audience could not sit up the whole night and they returned to their homes early. Some sat through the night, but most of the time they were drowsy and half-asleep. There were only a few who listened attentively to the discourses.

At dawn, when the bhikkhus told the Buddha about what had happened the previous night, he replied, ‘Most people are attached to this world; only a few can reach the other shore (Nibbana)’.

The Buddha then reminded the bhikkhus to be vigilant and mindful for those who practise diligently and conscientiously according to the well-expounded Dhamma will certainly be able to remove their mental impurities and realise Nibbana - the bliss supreme.

Notes:

1. Namely, self-illusion (sakkayaditthi). The majority are born again in this world.

2. Maccu dheyya i.e. worldly existence where passions dominate.

VI:11 GIVE UP EVIL, DO GOOD BE DETACHED TO GAIN PEACE

Kanham dhammam vippahaya - sukkam bhavetha pandito
Oka anokam agamma - viveke yattha duramam.
Tatrabhiratim iccheyya - hitva kame akincano
Pariyodapeyya attanam - cittaklesehi pandito.
Yesam sambodhi angesu - samma cittam subhavitam
Adana patinissagge - anupadaya ye rata
Khinasava jutimanto - te loke parinibbutta.

The wise man, leaving the home of craving and having Nibbana as his goal, should give up dark states¹ and cultivate pure, good ones. He should seek great delight in solitude, detachment and Nibbana, which an ordinary man finds no delight in. He should also give up sensual pleasures, and clinging to nothing, should purify himself of all mental impurities².

Those, with mind well-developed in the Factors of Enlightenment³, and who have rid themselves of all craving, rejoice in their abandonment of grasping. Such men, with all moral defilements eradicated, and powerful with the light of Arahanthood have realized Nibbana even in this world.

VI:11 From darkness to brightness

A group of bhikkhus after observing vassa in Kosala came to the Buddha for advice on meditation. The Buddha advised them to give up sensual pleasure and worldly attachment which would pave the way to attain Nibbana.

Notes:

1.The dark states (kanham dhammam) are the ten kinds of evil deeds, and the bright states (sukkam) are the ten kinds of good deeds.

Ten kinds of evil-deeds - namely,

1. Killing
2. Stealing
3. Sexual misconduct
4. lying
5. slandering
6. harsh speech
7. vain talk
8. covetousness
9. ill-will and
10. false belief.

Ten kinds of meritorious deeds (kusala) - namely,

1. generosity
2. morality
3. meditation
4. reverence
5. service
6. transference of merit
7. rejoicing in others' merit
8. hearing the doctrine
9. expounding the doctrine and
10. straightening one's views.

2.The five Hindrances (nivarana) that obstruct the way to Deliverance. They are sense-desires (kamacchanda), ill-will (vyapada), sloth and torpor (thinamiddha), restlessness and brooding (uddhacca-kukkucca), and indecision (vicikiccha).

3.The seven Constituents of Enlightenment (Bojjhanga) - namely,

1. mindfulness (sati),
2. investigation of the Truth (Dhammavicaya),
3. energy (viriya),
4. joy (piti),
5. serenity (passaddhi),
6. concentration (samadhi), and
7. equanimity (upekkha).

4.There are four kinds of grasping - namely,

1. sense-desires,
2. false beliefs,
3. adherence to (wrongful) rites and ceremonies, and
4. self-illusion.