The Elephant :: Verse 320, 321 and 322

Dhammapada Verses 320, 321 and 322

On Subduing Oneself

Once, the father of Magandiya, being very much impressed by the personality and looks of the Buddha, had offered his very beautiful daughter in marriage to Gotama Buddha. But the Buddha refused his offer and said that he did not like to touch such a thing which was full of filth and excreta, even with his feet. On hearing this remark both Magandiya's father and mother discerning the truth of the remark attained Anagami Fruition. Magandiya, however, regarded the Buddha as her arch enemy and was bent on having her revenge on him.

Later, she became one of the three queens of King Udena. When Magandiya heard that the Buddha had come to Kosambi, she hired some citizens and their servants to abuse the Buddha when he entered the city on an alms-round. Those hirelings followed the Buddha and abused him using such abusive words as 'thief, fool, camel, donkey, one bound for niraya'. Hearing those abusive words, the Venerable Ananda pleaded with the Buddha to leave the town and go to another place. But the Buddha refused and said, "In another town also we might be abused and it is not feasible to move out every time one is abused. It is better to solve a problem in the place where it arises. I am like an elephant in a battlefield; like an elephant who withstands the arrows that come from all quarters, I also will bear patiently the abuses that come from people without morality."

Then the Buddha spoke in verse as follows:

Aham nagova sangame
capato patitam saram
ativakyam titikkhissam
dussilo hi bahujjano.

Verse 320: As an elephant in battlefield withstands the arrow shot from a bow, so shall I endure abuse. Indeed, many people are without morality.

Dantam nayanti samitim
dantam raja' bhiruhati
danto settho manussesu
yo' tivakyam titikkhati.

Verse 321: Only the trained (horses and elephants) are led to gatherings of people; the King mounts only the trained (horses and elephants). Noblest among men are the tamed, who endure abuse.

Varamassatara danta
ajaniya ca sindhava
kunjara ca mahanaga
attadanto tato varam.

Verse 322: Mules, thoroughbred horses, horses from Sindh, and great elephants are noble only when they are trained; but one who has tamed himself (through Magga Insight) is far nobler.

Verse 323

Dhammapada Verse 323

The Story of the Bhikkhu Who Had Been a Trainer of Elephants

.

On one occasion, some bhikkhus saw an elephant trainer and his elephant on the bank of the river Aciravati. As the trainer was finding it difficult to control the elephant, one of the bhikkhus, who was an ex-elephant trainer, told the other bhikkhus how it could be easily handled. The elephant trainer hearing him did as told by the bhikkhu, and the elephant was quickly subdued. Back at the monastery, the bhikkhus related the incident to the Buddha. The Buddha called the ex-elephant trainer bhikkhu to him and said, "O vain bhikkhu, who is yet far away from Magga and Phala ! You do not gain anything by taming elephants. There is no one who can get to a place where one has never been before (i.e.. Nibbana) by taming elephants; only one who has tamed himself can get there."

Then the Buddha spoke in verse as follows:

Na hi etehi yanehi
gaccheyya agatam disam
yatha' ttana sudantena
danto dantena gacchati.

Verse 323: Indeed, not by any means of transport (such as elephants and horses) can one go to the place one has never been before (i.e., Nibbana); but by thoroughly taming oneself, the tamed one¹ can get to that place (i.e., Nibbana).

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1. The tamed one: One, who having first controlled the senses, has later developed Magga Insight. (The Commentary)

Verse 324

Dhammapada Verse 324

The Story of an Old Brahmin

Once, there lived in Savatthi an old brahmin who had eight lakhs in cash. He had four sons; when each one of the sons got married, he gave one lakh to him. Thus, he gave away four lakhs. Later, his wife died. His sons came to him and looked after him very well; in fact, they were very loving and affectionate to him. In course of time, somehow they coaxed him to give them the remaining four lakhs. Thus, he was left practically penniless.

First, he went to stay with his eldest son. After a few days, the daughter-in-law said to him, "Did you give any extra hundred or thousand to your eldest son? Don't you know the way to the houses of your other sons?" Hearing this, the old brahmin got very angry and he left the eldest son's house for the house of his second son. The same remarks were made by the wife of his second son and the old man went to the house of his third son and finally to the house of his fourth and youngest son. The same thing happened in the houses of all his sons. Thus, the old man became helpless; then, taking a staff and a bowl he went to the Buddha for protection and advice.

At the monastery, the brahmin told the Buddha how his sons had treated him and asked for his help. Then the Buddha gave him some verses to memorize and instructed him to recite them wherever there was a large gathering of people. The gist of the verses is this: "My four foolish sons are like ogres. They call me 'father, father', but the words come only out of their mouths and not from their hearts. They are deceitful and scheming. Taking the advice of their wives they have driven me out of their houses. So, now I have got to be begging. Those sons of mine are of less service to me than this staff of mine." When the old brahmin recited these verses, many people in the crowd, hearing him, went wild with rage at his sons and some even threatened to kill them.

At this, the sons became frightened and knelt down at the feet of their father and asked for pardon. They also promised that starting from that day they would look after their father properly and would respect, love and honour him. Then, they took their father to their houses; they also warned their wives to look after their father well or else they would be beaten to death. Each of the sons gave a length of cloth and sent every day a food-tray. The brahmin became healthier than before and soon put on some weight. He realized that he had been showered with these benefits on account of the Buddha. So, he went to the Buddha and humbly requested him to accept two food-trays out of the four he was receiving every day from his sons. Then he instructed his sons to send two food-trays to the Buddha.

One day, the eldest son invited the Buddha to his house for alms-food. After the meal, the Buddha gave a discourse on the benefits to be gained by looking after one's parents. Then he related to them the story of the elephant called Dhanapala, who looked after his parents. Dhanapala when captured pined for the parents who were left in the forest.

Then the Buddha spoke in verse as follows:

Dhanapalo nama kunjaro
katukabhedano dunnivarayo
baddho kabalam na bhunjati
sumarati nagavanassa kunjaro.

Verse 324: The elephant called Dhanapala, in severe must and uncontrollable, being in captivity, eats not a morsel, yearning for his native forest (i.e., longing to look after his parents).

Verse 325

Dhammapada Verse 325

The Story of King Pasenadi of Kosala

One day, King Pasenadi of Kosala went to the monastery to pay homage to the Buddha soon after having a heavy meal. The king was in the habit of taking one quarter basketful (half a bushel of) cooked rice and meat curry. While he was in the presence of the Buddha, the king felt so drowsy that he kept on nodding and could hardly keep himself awake. Then he said to the Buddha, "Venerable Sir! I have been in great discomfort since I have taken my meal." To him the Buddha replied, "Yes, O king! Gluttons do suffer in this manner."

Then the Buddha spoke in verse as follows:

Middhi yada hoti mahagghaso ca
niddayita samparivattasayi
mahavarahova nivapaputtho
punappunam gabbhamupeti mando.

Verse 325: The stupid one who is lazy, gluttonous, and drowsy, who just wallows like a well-fed pig, is subject to repeated rebirths.

Verse 327

Dhammapada Verse 327

The Story of the Elephant Called Paveyyaka

Paveyyaka when young was very strong; in due course, he became old and decrepit. One day, as old Paveyyaka went into a pond he was stuck in the mire and could not get on to the shore. When King Pasenadi of Kosala was told about it, he sent an elephant trainer to help the elephant get out of the mire. The elephant trainer went to the site where the elephant was. There, he made the musicians strike up a martial tune. Hearing the military airs, the elephant felt as if he were in a battlefield; his spirits rose, he pulled himself with all his might, and was soon out of the mire.

When the bhikkhus told the Buddha about this he said, "Bhikkhus! Just as that elephant pulled itself out of the mire, so also, must you all pull yourselves out of the mire of moral defilements."

Then the Buddha spoke in verse as follows:

Appamadarata hotha
sacittamanurakkhatha
dugga uddharath' attanam
panke sannova kunjaro.

Verse 327: Take delight in mindfulness, guard your mind well. As an elephant stuck in mire pulls itself out, so also, pull yourself out of the mire of moral defilements.

Verses 328, 329 and 330

Dhammapada Verses 328, 329 and 330

The Story of a Number of Bhikkhus

Once, the bhikkhus of Kosambi split into two groups; one group followed the master of Vinaya and the other followed the teacher of the Dhamma. They did not listen even to the Buddha who exhorted them to make peace. So, the Buddha left them and spent the vassa all alone in the forest, where the elephant Palileyyaka waited on him.

At the end of the vassa, the Venerable Ananda went into the forest, accompanied by five hundred bhikkhus. Leaving the bhikkhus at some distance, the Venerable Ananda approached the Buddha alone. Then the Buddha told Ananda to call the other bhikkhus. All of them came, paid obeisance to the Buddha and said, "Venerable Sir! You must have had a hard time spending the vassa all alone in this forest."

To this, the Buddha replied,"Bhikkhus, do not say so; the elephant Palileyyaka had been looking after me all this time. He was, indeed, a very good friend, a true friend. If one has such a good friend one should stick to him; but if one cannot find a good friend it is better to stay alone."

Then the Buddha spoke in verse as follows:

Sace labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
abhibhuyya sabbani parissayani
careyya tena' ttamano satima.

Verse 328: If one finds a sagacious friend, who is a virtuous and steadfast companion, one should live with him joyfully and mindfully, overcoming all dangers.

No ce labhetha nipakam sahayam
saddhim caram sadhu vihari dhiram
rajava rattham vijitam pahaya
eko care matanga' ranneva nago.

Verse 329: If one cannot find a sagacious friend, who is a virtuous and steadfast companion, one should live alone like the king who gave up and left the country he had won, and like the elephant Matanga roaming alone in the forest.

Ekassa caritam seyyo
natthi bale sahayata
eko care na ca papani kayira
appossukko matanga' ranneva nago.

Verse 330: It is better to live alone; there is no fellowship with a fool. So one should live alone, do no evil, and be carefree like the elephant Matanga roaming alone in the forest.

Craving :: Verses 334, 335, 336 and 337

Dhammapada Verses 334, 335, 336 and 337

The Story of Kapila the Fish

During the time of Kassapa Buddha, there was a bhikkhu named Kapila, who was very learned in the Pitakas. Because of his great learning he gained much fame and fortune; he also became very conceited and was full of contempt for other bhikkhus. When other bhikkhus pointed out to him, what was proper or not proper he invariably retorted, "How much do you know?" implying that he knew much more than those bhikkhus. In course of time, all good bhikkhus shunned him and only the bad ones gathered round him. On one sabbath day, while the bhikkhus were reciting the Fundamental Precepts for the bhikkhus (i.e., the Patimokkha) Kapila said, "There is no such thing as Sutta, Abhidhamma, or Vinaya. It makes no difference whether you have a chance to listen to the Patimokkha or not, " etc., and left the congregation of the bhikkhus. Thus, Kapila was a hindrance to the development and growth of the Teaching (Sasana).

For this evil deed, Kapila had to suffer in niraya between the time of Kassapa Buddha and Gotama Buddha. Later, he was reborn as a fish in the Aciravati River. That fish, as mentioned above, had a very beautiful golden body, but his mouth had a very horrid, offensive smell. One day, that fish was caught by some fishermen, and because it was so beautiful, they took it in a boat to the king. The king, in his turn took the fish to the Buddha. When the fish opened its mouth, the horrid and offensive smell spread all around. The king then asked the Buddha why such a beautiful fish should have such a horrid and offensive smell. To the king and the audience, the Buddha explained, "O king! During the time of Kassapa Buddha there was a very learned bhikkhu who taught the Dhamma to others. Because of that good deed, when he was reborn in another existence, even as a fish, he was endowed with a golden body. But that bhikkhu was very greedy, proud and very contemptuous of others; he also disregarded the Disciplines and abused other bhikkhus. For these evil deeds, he was reborn in niraya, and now, he has become a beautiful fish with a mouth that stinks." The Buddha then turned to the fish and asked whether it knew where it would be going in its next existence. The fish answered that it would have to go again to niraya and it was filled with great despair. As predicted, on its death the fish was reborn in niraya, to undergo another term of continuous torment.

All those present hearing about the fish got alarmed. To then, the Buddha gave a discourse on the benefits of combining learning with practice.

Then the Buddha spoke in verses as follows:

Manujassa pamattacarino
tanha vaddhati maluva viya
so plavati hura huram
phalamicchamva vanasmi vanaro.

Verse 334: In a man who is unmindful craving grows like a creeper. He runs from birth to birth, like a monkey seeking fruits in the forest.

Yam esa sahate jammi

tanha loke visattika
soka tassa pavaddhanti
abhivatthamva biranam.

Verse 335: In this world, sorrow grows in one who is overwhelmed by this vile craving that clings to the senses, just as well-watered birana grass grows luxuriantly.

Yo cetam sahate jammim
tanham loke duraccayam
soka tamha papatanti
udabindu va pokkhara.

Verse 336: In this world, sorrow falls away from one who overcomes this vile craving that is difficult to get rid of, just as water drops fall away from a lotus leaf.

Tam vo vadami bhaddam vo
yavante' ttha samagata
tanhaya mulam khanatha
usiratthova biranam
ma vo nalamva sotova
maro bhanji punappunam.

Verse 337: Therefore, I will deliver this worthy discourse to all of you who have assembled here. Dig up the root of craving just as one who wishes to have the fragrant root digs up the birana grass. Do not let Mara destroy you again and again, as the flood destroys the reed.

Verses 345 and 346

Dhammapada Verses 345 and 346

The Story on Imprisonment

One day, thirty bhikkhus came into Savatthi for alms-food. While they were on their alms-round, they saw some prisoners being brought out with their hands and legs in chains. Back at the monastery, after relating what they had seen in the morning, they asked the Buddha whether there were any other bonds stronger than these. To them the Buddha answered, "Bhikkhus! These bonds are nothing compared to those of craving for food and clothing, for riches and for family. Craving is a thousand times, a hundred thousand times stronger than those chains, hand-cuffs and cages. That is the reason why the wise cut off craving and renounce the world and enter the Order of the bhikkhus."

Then the Buddha spoke in verse as follows:

Na tam dalham bandhanamahu dhira
yadayasam darujapabbajanca
sarattaratta manikundalesu
puttesu daresu ca ya apekkha.

Etam dalham bandhanamahu dhira
oharinam sithilam duppamuncam
etampi chetvana paribbajanti
anapekkhino kamasukham pahaya.

Verses 345 & 346: The wise do not say that bonds made of iron, of wood, and of hemp are strong bonds; they say that only passionate attachment to and care for gems and jewelry, children and wives are strong bonds. These drag one down (to lower planes of existence) and although they seem yielding are difficult to unfasten. The wise, cutting off this bond (of craving) and resolutely giving up sensual pleasures, renounce the world.

Verse 348

Dhammapada Verse 348

The Story of Uggasena

Once, a wandering theatrical troupe consisting of five hundred dancers and some acrobats came to Rajagaha and performed on the grounds of the palace of King Bimbisara for seven days. There, a young dancer who was the daughter of an acrobat sang and danced on top of a long bamboo pole. Uggasena, the young son of a rich man, fell desperately in love with this dancer and his parents could not stop him from marrying her. He married the young dancer and followed the troupe. As he was not a dancer nor an acrobat, he was not of much use to the party. So, as the party moved from place to place, he had to help carry boxes, to drive the carts, etc.

In course of time, a son was born to Uggasena and his wife, the dancer. To this child, the dancer would often sing a song which ran thus: "O you, son of the man who keeps watch over the carts; the man who carries boxes and bundles! O , you, son of the ignorant one who can do nothing!" Uggasena heard the song; he knew that his wife was referring to him and he was very much hurt and depressed. So he went to his father-in-law, the acrobat, and requested him to teach him acrobatics. After a year's training, Uggasena became a skilful acrobat.

Then, Uggasena went back to Rajagaha, and it was proclaimed that Uggasena would publicly demonstrate his skill in seven days' time. On the seventh day, a long pole was put up and Uggasena stood on top of it. At a signal given from below he somersaulted seven times on the pole. At about this time, the Buddha saw Uggasena in his vision and knew that time was ripe for Uggasena to attain arahatship. So, he entered Rajagaha and willed that the audience should turn their attention to him instead of applauding Uggasena for his acrobatic feats. When Uggasena saw that he was being neglected and ignored, he just sat on top of the pole, feeling very discontented and depressed. The Buddha then addressed Uggasena, "Uggasena, a wise man should abandon all attachment to the khandha aggregates and strive to gain liberation from the round of rebirths."

Then the Buddha spoke in verse as follows:

Muncapure¹munca pacchato²
majjhe³munca bhavassa paragu⁴
sabbattha vimuttamanaso
na punam jatijaram upehisi.

Verse 348: Give up the past, give up the future, give up the present. Having reached the end of existences, with a mind freed from all (conditioned things), you will not again undergo birth and decay.

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1, 2, 3. pure, pacchato, majjhe: the reference is to attachment to the past, future and present Khandha aggregates.
4. bhavassa paragu: one who has gane to the other shore or end of existences (i.e., Nibbana); an arahat.

Verses 349 and 350

Dhammapada Verses 349 and 350

The Story of Culadhanuggaha, the Skilful Archer

Once a young bhikkhu took his alms-food in one of the shelters specially built for bhikkhus in town. After his meal he felt like drinking water. So he went to a house and asked for some drinking water, and a young woman came out to give him some water. As soon as this young woman saw the young bhikkhu she fell in love with him. Wishing to entice him, she invited the young bhikkhu to come to her house whenever he felt thirsty. After some time, she invited him to her house for alms-food. On that day, she told him that they had everything they could wish for in the house, but that there was no male to look after their affairs, etc. Hearing those words, the young bhikkhu took the hint and he soon found himself to be more and more attached to the young, attractive woman. He became very much dissatisfied with his life as a bhikkhu and was getting thin. Other bhikkhus reported about him to the Buddha.

The Buddha called the young bhikkhu to his presence and said to him, "My son, listen to me. This young woman will be your undoing just as she had been to you in a previous existence. In one of your previous existences you were a very skilful archer and she was your wife. On one occasion, while the two of you were travelling, you came upon a gang of highwaymen. She fell in love with the gang leader. So, while you and the gang leader were engaged in fighting and you called out to her to give you the sword, she gave the sword to the robber who promptly killed you. Thus, she was the cause of your death. Now, too, she will be the cause of your ruin if you go after her and leave my Order for her sake."

Then the Buddha spoke in verse as follows:

Vitakkamathitassa jantuno
tibbaragassa subbhanupassino
bhiyyo tanha pavaddhati
esa kho dalham karoti bandhanam.

Verse 349: In a man who is disturbed by (sensual) thoughts, whose passions are strong, and who keeps seeing objects as being pleasant, craving grows more and more. Indeed, he makes his bondage strong.

Vitakkupasame ca yo rato
asubham bhavayate sada sato
esa kho byanti kahiti
esa cheechati marabandhanam.

Verse 350: A man who takes delight in calming (sensual) thoughts, who is ever mindful, and meditates on the impurity (of the body, etc.) will certainly get rid (of craving); this man will cut the bond of Mara.

Verses 351 and 352

Dhammapada Verses 351 and 352

The Story of Mara

On one occasion, a large number of bhikkhus arrived at the Jetavana monastery. To put up the guest bhikkhus, Samanera Rahula had to go and sleep near the door, just outside the chamber of the Buddha. Mara, wanting to annoy the Buddha through his son, took the form of an elephant and encircling the head of the samanera with his trunk made an alarming noise hoping to frighten him. But Rahula was unmoved. The Buddha, from his chamber, knew what was happening, and said, "O wicked Mara! Even a thousand such as you would not be able to frighten my son. My son has no fear, he is free from craving, he is vigilant, he is wise."

Then the Buddha spoke in verse as follows:

Nitthangato asantasi
vitatanho anangano
acchindi bhavasallani
antimoyam samussayo.

Verse 351: He who has attained arahatship is free from fear, free from craving, and free from moral defilements. He has cut off the thorns of existence (such as lust). This is the last existence² (for him).

Vitatanho anadano
niruttipadakovido¹
akkharanam sannipatam
janna pubbaparani ca
sa ve "antimasariro
mahpanno mahapuriso" ti vuccati.

Verse 352: He who is free from craving and from attachment, who is skilled in the knowledge of the significance of terms, who knows the grouping of letters and their sequence is indeed called "one who has lived his last, a man of great wisdom, a great man."

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1. niruttipadakovido: skilled in niruttipatisambhida i.e., skilled in the knowledge of words.
2. lit., body.

Verse 353

Dhammapada Verse 353

The Story of Upaka

The Buddha uttered Verse (353) , in answer to the question put up by Upaka, a non-Buddhist ascetic, while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying. The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama. When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, "Friend, you look so serene and pure; may I know who your teacher is?" To him, the Buddha replied that he had no teacher.

Then the Buddha spoke in verse as follows:

Sabbabhibhu sabbaviduhamasmi
sabbesu dhammesu anupalitto
sabbanjaho tanhakkhaye vimutto
sayam abhinnaya kamuddiseyyam.

Verse 353: I have overcome all, I know all, I am detached from all, I have given up all; I am liberated from moral defilements having eradicated craving, (i.e., I have attained arahatship). Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?

Verse 354

Dhammapada Verse 354

The Story of the Questions Raised by Sakka

On one occasion, at a meeting of the devas in the Tavatimsa realm, four questions were raised, but the devas failed to get the correct answers. Eventually, Sakka took these devas to the Buddha at the Jetavana monastery. After explaining their difficulty, Sakka presented the following four questions:

     (a) Among gifts, which is the best?
     (b) Among tastes, which is the best?
     (c) Among delights, which is the best?
     (d) Why is the eradication of craving said to be the most excellent?
To these questions, the Buddha replied, "Oh Sakka, the Dhamma is the noblest of all gifts, the best of all tastes and the best of all delights. Eradication of Craving leads to the attainment of arahatship and is, therefore, the greatest of all conquests."

Then the Buddha spoke in verse as follows:

Sabbadanam dhammadanam jinati
sabbarasam dhammaraso jinati
sabbaratim dhammarati jinati
tanhakkhayo sabbadukkham jinati.

Verse 354: The gift of the Dhamma excels all gifts; the taste of the Dhamma excels all tastes; delight in the Dhamma excels all delights. The eradication of Craving (i.e., attainment of arahatship) overcomes all ills (samsara dukkha).

Verse 355

Dhammapada Verse 355

The Story of a Childless Rich Man

On one occasion, King Pasenadi of Kosala came to pay homage to the Buddha. He explained to the Buddha that he was late because earlier that day a rich man had died in Savatthi without leaving any heirs, and so he had to confiscate all that man's property. Then, he proceeded to relate about the man, who, although very rich, was very stingy. While he lived, he did not give away anything in charity. He was reluctant to spend his money even on himself, and therefore, ate very sparingly and wore cheap, coarse clothes only. On hearing this the Buddha told the king and the audience about the man in a past existence. In that existence also he was a rich man.

One day, when a paccekabuddha came and stood for alms at his house, he told his wife to offer some thing to the paccekabuddha. His wife thought it was very rarely that her husband gave her permission to give anything to anybody. So, she filled up the alms-bowl with some choice food. The rich man again met the paccekabuddha on his way home and he had a look at the alms-bowl. Seeing that his wife had offered a substantial amount of good food, he thought, "Oh, this bhikkhu would only have a good sleep after a good meal. It would have been better if my servants were given such good food; at least, they would have given me better service." In other words, he regretted that he had asked his wife to offer food to the paccekabuddha. This same man had a brother who also was a rich man. His brother had an only son. Coveting his brother's wealth, he had killed his young nephew and had thus wrongfully inherited his brother's wealth on the latter's death.

Because the man had offered alms-food to the paccekabuddha he became a rich man in his present life; because he regretted having offered food to the paccekabuddha he had no wish to spend anything even on himself. Because he had killed his own nephew for the sake of his brother's wealth he had to suffer in niraya for seven existences. His bad kamma having come to an end he was born into the human world but here also he had not gained any good kamma. The king then remarked, "Venerable Sir! Even though he had lived here in the lifetime of the Buddha himself, he had not made any offering of anything to the Buddha or to his disciples. Indeed, he had missed a very good opportunity; he had been very foolish."

Then the Buddha spoke in verse as follows:

Hananti bhoga dummedham
no ca paragavesino
bhogatanhaya dummedho
hanti anneva attanam.

Verse 355: Wealth destroys the foolish; but it cannot destroy those who seek the other shore (i.e., Nibbana). By his craving for wealth the fool destroys himself, as he would destroy others.

Verses 356, 357, 358 and 359

Dhammapada Verses 356, 357, 358 and 359

The Story of Deva Ankura

The Buddha visited the Tavatimsa deva realm to expound the Abhidhamma to Deva Santusita, who had been his mother. During that time, there was a deva named Indaka in Tavatimsa. Indaka, in his last existence as a man, had offered a little alms-food to Thera Anuruddha. As this good deed was made to a thera within the period of the Buddha's Teaching he was amply rewarded for it. Thus, on his death he was reborn in the Tavatimsa realm and was lavishly bestowed with the luxuries of the deva world. At that time, there was also another deva by the name of Ankura in Tavatimsa who had given much in charity; in fact, many times more than what Indaka had given. But his charity was made outside the period of the Teaching of any of the Buddhas. So, in spite of his lavish and grand charities, he was enjoying the benefits of the life of a deva on a much smaller scale than Indaka, who had offered very little. As the Buddha was then at Tavatimsa, Ankura asked him the reason for the discrepancy in gaining the benefits. To him the Buddha answered,"O deva! When giving charities and donations you should choose whom you give, for acts of charities are just like seeds. Seeds put into fertile soil will grow into strong, vigorous plants or trees and will bear much fruit; but you had sown your seed in poor soil, so you reap poorly."

Then the Buddha spoke in verses as follows:

Tinadosani khettani
ragadosa ayam paja
tasma hi vitaragesu
dinnam hoti mahapphalam.

Verse 356: Weeds damage fields; lust spoils all beings. Therefore, giving to those free from lust yields great benefit.

Tinadosani khettani
dosadosa ayam paja
tasma hi vitadosesu
dinnam hoti mahapphalam.

Verse 357: Weeds damage fields; ill will spoils all beings. Therefore, giving to those free from ill will yields great benefit.

Tinadosani khettani
mohadosa ayam paja
tasma hi vitamohesu
dinnam hoti mahapphalam.

Verse 358: Weeds damage fields; ignorance spoils all beings. Therefore, giving to those free from ignorance yields great benefit.

Tinadosani khettani
icchadosa ayam paja
tasma hi vigaticchesu
dinnam hoti mahapphalam.

Verse 359: Weeds damage fields; covetousness spoils all beings. Therefore, giving to those free from covetousness yields great benefit.

The Monk : Verse 360 and 361

Dhammapada Verses 360 and 361

The Story of Five Bhikkhus

Once there were five bhikkhus in Savatthi. Each of them practised restraint of just one out of the five senses and each of them claimed that what he was practising was the most difficult. There were some heated arguments over this and they could not come to an agreement. Finally, they went to the Buddha to ask for his decision. The Buddha said to them, "Each of the senses is just as difficult to control as the other; but all bhikkhus must control all the five senses and not just one. Only those who control all the senses would escape from the round of rebirths."

Then the Buddha spoke in two verses as follows:

Cakkhuna samvaro sadhu
sadhu sotena samvaro
ghanena samvaro sadhu
sadhu jivhaya sarmvaro.

Verse 360: Restraint in the eye is good, good is restraint in the ear; restraint in the nose is good, good is restraint in the tongue.

Kayena samvaro sadhu
sadhu vacaya samvaro
manasa samvaro sadhu
sadhu sabbattha samvaro
sabattha sambuto bhikkhu
sabbadukkha pamuccati.

Verse 361: Restraint in body is good, good is restraint in speech; restraint in mind is good, good is restraint in all the senses. A bhikkhu restrained in all the senses is freed from all ills (Samsara dukkha).

Verse 362

Dhammapada Verse 362

The Story of a Bhikkhu Who Killed a Swan (Hamsa)

Once there was a bhikkhu who was very skilful in throwing stones; he could even hit fast-moving objects without fail. One day, while sitting with another bhikkhu after having their bath in the Aciravati River, he saw two swans flying at some distance. He told his friend that he would get one of the swans by throwing a stone at it. At that instant, the swan, hearing voices, turned its neck and the bhikkhu threw a pebble at the bird. The pebble went through one eye and came out of the other eye of the bird. The bird cried out in pain and agony and dropped dead at the feet of the young bhikkhu.

Other bhikkhus seeing the incident took the young bhikkhu to the Buddha. The Buddha reprimanded him and said, "My son, why have you killed this bird? Why especially you, a member of my Order, who should be practising loving-kindness to all beings and who should be striving ardently for liberation from the round of rebirths? Even during the period outside the Teaching, the wise practiced morality and observed the precepts. A bhikkhu must have control over his hands, his feet and his tongue."

Then the Buddha spoke in verse as follows:

Hatthasamyato padasamyato
vacasamyato samyatuttamo
ajjhattarato samahito
eko santusito tamahu bhikkhum.

Verse 362: He who controls his hand, controls his foot, controls his speech, and has complete control of himself; who finds delight in Insight Development Practice and is calm; who stays alone and is contented; — him they call a bhikkhu.

Verse 363

Dhammapada Verse 363

The Story of Bhikkhu Kokalika

Bhikkhu Kokalika had abused the two Chief Disciples, the Venerable Sariputta and the Venerable Maha Moggallana. For this evil deed Kokalika was swallowed up by the earth and had to suffer in Paduma Niraya. Learning about his fate, the bhikkhus remarked that Kokalika had to suffer grievously because he did not control his tongue. To those bhikkhus, the Buddha said, "Bhikkhus! A bhikkhu must have control over his tongue; his conduct must be good; his mind must be calm, subdued and not flitting about as it pleases."

Then the Buddha spoke in verse as follows:

Yo mukhasamyato bhikkhu
mantabhani anuddhato
attham dhammanca dipeti
madhuram tassa bhasitam.

Verse 363: The bhikkhu who controls his mouth (speech) who speaks wisely with his mind composed, who explains the meaning and the text of the Dhamma, — sweet are the words of that bhikkhu.

Verse 364

Dhammapada Verse 364

The Story of Thera Dhammarama

When it was made known to the disciples that the Buddha would realize Parinibbana in four months' time, most of the puthujjana bhikkhus (i.e., those who had not attained any of the Maggas) felt extremely depressed and were at a loss and did not know what to do. They just stayed close to the Buddha, hardly ever leaving his presence. However, there was a bhikkhu by the name of Dhammarama who kept to himself and did not go near the Buddha. His intention was to strive most ardently to attain arahatship before the passing away of the Buddha. So he strove hard in Insight Meditation Practice. Other bhikkhus, not understanding his attitude and his noble ambition, misunderstood his behaviour.

Those bhikkhus took Dhammarama to the Buddha and said to the Enlightened One, "Venerable Sir! This bhikkhu does not seem to have any affection or regard or reverence for you; he has been staying by himself while all the time other bhikkhus are staying close to Your Venerable presence." When other bhikkhus had said everything they wanted to say, Dhammarama respectfully explained to the Buddha why he had not come to see the Buddha and also reported that he had been striving his utmost in Insight Meditation Practice.

The Buddha was satisfied and was very pleased with the explanation and conduct of Dhammarama and he said, "My son, Dhammarama, you have done very well. A bhikkhu who loves and respects me should act like you. Those who made offerings of flowers, scents and incense to me are not really paying me homage. Only those who practise the Dhamma are the ones who truly pay homage to me."

Then the Buddha spoke in verse as follows:

Dhammaramo dhammarato
dhammam anuvicintayam
dhammam anussaram bhikkhu
saddhamma¹ na parihayati.

Verse 364: The bhikkhu who abides in the Dhamma, who delights in the Dhamma, who meditates on the Dhamma, and is ever mindful of the Dhamma, does not fall away from the Dhamma of the virtuous¹.

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1. saddhamma: the Dhamma of the virtuous; i.e., the thirty-seven Factors of Enlightenment (Bodhipakkhiya Dhamma) and the nine Transcendentals (Lokuttara Dhamma).

Verses 365 and 366

Dhammapada Verses 365 and 366

The Story of a Bhikkhu Who Associated With a Follower of Devadatta

Once, a bhikkhu disciple of the Buddha, being very friendly with a follower of Devadatta, paid a visit to the monastery of Devadatta and stayed there for a few days. Other bhikkhus reported to the Buddha that he had been mixing with the followers of Devadatta and that he had even gone to the monastery of Devadatta, spent there a few days, eating, sleeping and apparently enjoying the choice food and the comforts of that monastery. The Buddha sent for that bhikkhu and asked him whether what he had heard about his behaviour was true. The bhikkhu admitted that he had gone to the monastery of Devadatta for a few days, but he told the Buddha that he had not embraced the teaching of Devadatta.

The Buddha then reprimanded him and pointed out that his behavior made him appear like a follower of Devadatta. To him the Buddha said, "My son, even though you have not embraced the doctrine of Devadatta, you are going about as if you were one of his followers. A bhikkhu should be contented with what he gets and should not covet other people's gains. A bhikkhu who is filled with envy at the good fortune of others will not attain concentration (samadhi), or Insight, or the Path that leads to Nibbana (Magga). Only the bhikkhu who is contented with whatever he gets will be able to attain concentration, Insight and the Path."

Then the Buddha spoke in the two verses as follows:

Salabham natimanneyya
na' nnesam pihayam care
annesam pihayam bhikkhu
samadhim nadhigacchati.

Verse 365: One should not despise what one has received (by proper means), nor should one envy others their gains. The bhikkhu who envies others cannot attain Concentration (Samadhi).

Appalabhopi ce bhikkhu
salabham nati mannati
tam ve deva pasamasanti
suddhajivim atanditam.

Verse 366: Though he receives only a little, if a bhikkhu does not despise what he has received (by proper means), the devas will surely praise him who leads a pure life and is not slothful.