Who is the enemy? Ignorance, anger, attachment, and pride are the ultimate enemies; they are not outside, but within, and must be fought with the weapons of wisdom and meditative concentration. ~ 14th Dalai Lama
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
The Story of Ayuvaddhanakumara
While residing in a village monastery near Dighalanghika, the Buddha uttered Verse (109) of this book, with reference to Ayuvaddhanakumara.
Once, there were two hermits who fixed together practising religious austerities (tapacaranam) for forty eight years. Later, one of the two left the hermit life and got married. After a son was born, the family visited the old hermit and paid obeisance to him. To the parents the hermit said, “May you live long,” but he said nothing to the child. The parents were puzzled and asked the hermit the reason for his silence. The hermit told them that the child would live only seven more days and that he did not know how to prevent his death, but Gotama Buddha might know how to do it.
So the parents took the child to the Buddha; when they paid obeisance to the Buddha, he also said, “May you live long” to the parents only and not to the child. The Buddha also predicted the impending death of the child. To prevent his death, the parents were told to build a pavilion at the entrance to the house, and put the child on a couch in the pavilion. Then some bhikkhus were sent there to recite the parittas* for seven days. On the seventh day the Buddha himself came to that pavilion; the devas from all over the universe also came. At that time the ogre Avaruddhaka was at the entrance, waiting for a chance to take the child away. But as more powerful devas arrived the ogre had to step back and make room for them so that he had to stay at a place two yojanas away from the child. That whole night, recitation of parittas continued, thus protecting the child. The next day, the child was taken up from the couch and made to pay obeisance to the Buddha. This time, the Buddha said, “May you live long” to the child. When asked how long the child would live, the Buddha replied that he would live up to one hundred and twenty years. So the child was named Ayuvaddhana.
When the child grew up, he went about the country with a company of five hundred fellow devotees. One day, they came to the Jetavana monastery, and the bhikkhus, recognizing him, asked the Buddha, “For beings, is there any means of gaining longevity?” To this question the Buddha answered, “By respecting and honouring the elders and those who are wise and virtuous, one would gain not only longevity, but also beauty, happiness and strength.”
Then the Buddha spoke in verse as follows:
Verse 109: For one who always respects and honours those who are older and more virtuous, four benefits, viz., longevity, beauty, happiness and strength, will increase.
At the end of the discourse, Ayuvaddhana and his five hundred companions attained Sotapatti Fruition.
*Parittas: religious stanzas that are usually recited for protection against harmful influences.
Dhammapada Verse 109
Ayuvaddhanakumara Vatthu
Abhivadanasilissa
niccam vuddhapacayino
cattaro dhamma vaddhanti
ayu vanno sukham balam.
Source: Tipitaka
Verse 77: The man of wisdom 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.
1. anusaseyya: to give advice in advance; also to give advice repeatedly.
The Story or Bhikkhus Assaji and Punabbasuka
While residing at the Jetavana monastery, the Buddha uttered Verse (77) of this book, with reference to bhikkhus Assaji and Punabbasuka.
Bhikkhus Assaji and Punabbasuka and their five hundred disciples were staying at Kitagiri village. While staying there they made their living by planting flowering plants and fruit trees for gain, thus violating the rules of Fundamental Precepts for bhikkhus.
The Buddha hearing about these bhikkhus sent his two Chief Disciples Sariputta and Maha Moggallana, to stop them from committing further misconduct. To his two Chief Disciples the Buddha said, “Tell those bhikkhus not to destroy the faith and generosity of the lay disciples by misconduct and if anyone should disobey, drive him out of the monastery. Do not hesitate to do as I told you, for only fools dislike being given good advice and being forbidden to do evil.”
Then the Buddha spoke in verse as follows:
Verse 77: The man of wisdom 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.
Dhammapada Verse 77
Assajipunabbasuka Vatthu
Ovadeyya’nusaseyya1
asabbha ca nivaraye
satam hi so piyo hoti
asatam hoti appiyo.
Source: Tipitaka
Verse 73: The foolish bhikkhu desires praise for qualities he does not have, precedence among bhikkhus, authority in the monasteries, and veneration from those unrelated to him.
Verse 74: “Let both laymen and bhikkhus think that things are done because of me; let them obey me in all matters, great and small.” Such being the thoughts of the fool, his greed and his pride grow.
1. parakulesu: those outside the family; (para = outside or others).
2. gihi: short form for gahapati, householder.
The Story of Citta the Householder
While residing at the Jetavana monastery, the Buddha uttered Verses (73) and (74) of this book, with reference to Thera Sudhamma and Citta the householder.
Citta, a householder, once met Thera Mahanama, one of the group of the first five bhikkhus (Pancavaggis), going on an alms-round, and invited the thera to his house. There, he offered alms-food to the thera and after listening to the discourse given by him, Citta attained Sotapatti Fruition. Later, Citta built a monastery in his mango grove. There, he looked to the needs of all bhikkhus who came to the monastery and Bhikkhu Sudhamma was installed as the resident bhikkhu.
One day, the two Chief Disciples of the Buddha, the Venerable Sariputta and the Venerable Maha Moggallana, came to the monastery and after listening to the discourse given by the Venerable Sariputta, Citta attained Anagami Fruition. Then, he invited the two Chief Disciples to his house for alms-food the next day. He also invited Thera Sudhamma, but Thera Sudhamma refused in anger and said, “You invite me only after the other two.” Citta repeated his invitation, but it was turned down. Nevertheless, Thera Sudhamma went to the house of Citta early on the following day. But when invited to enter the house, Thera Sudhamma refused and said that he would not sit down as he was going on his alms-round. But when he saw the things that were to be offered to the two Chief Disciples, he envied them so much that he could not restrain his anger. He abused Citta and said, “I don’t want to stay in your monastery any longer,” and left the house in anger. Continue reading
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.1
The Story of Thera Godhika
While residing at the Veluvana monastery, the Buddha uttered Verse (57) of this book, with reference to Thera Godhika.
Thera Godhika was, on one occasion, diligently practising Tranquillity and Insight Development, on a stone slab on the side of Isigili mountain in Magadha. When he had achieved one-pointedness of the mind (jhana) he became very ill; that impaired the effectiveness of his practice. In spite of his sickness, he kept on striving hard; but every time he was making some progress he was overcome by sickness. He was thus inflicted for six times. Finally, he made up his mind to overcome all obstacles and attain arahatship even if he were to die. So, without relaxing he continued to practise diligently; in the end he decided to give up his life by cutting his throat; at the point of death he attained arahatship.
When Mara learned that Thera Godhika had died, he tried to find out where the thera was reborn but failed to find him. So, assuming the likeness of a young man, Mara approached the Buddha and enquired where Thera Godhika was. The Buddha replied to him, “It will be of no benefit to you to learn of the destination of Thera Godhika; for having been freed of moral defilements he became an arahat. One like you, Mara, for all your power will not be able to find out where such arahats go after death.”
Then the Buddha spoke in verse as follows:
Verse 57: Mara cannot find the path taken by those who are endowed with virtue, who live mindfully and have been freed from moral defilements by Right Knowledge.
Dhammapada Verse 57
Godhikattheraparinibbana Vatthu
Tesam sampannasilanam
appamadaviharinam
sammadanna vimuttanam
Maro maggam na vindati.
Source: Tipitaka
Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.
Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).
1. bala dummedhino jana: the foolish and the ignorant. The foolish mentioned in the story were the hooligans who were given up to wild revelry and disorder during the Balanakkhatta festival. They were not mindful of others or of the consequence for themselves in this world and the next.
The Story of Balanakkhatta Festival
White residing at the Jetavana monastery, the Buddha uttered Verses (26) and (27) of this book, in connection with the Balanakkhatta festival.
At one time, the Balanakkhatta festival was being celebrated in Savatthi. During the festival, many foolish young men smearing themselves with ashes and cow-dung roamed about the city shouting and making themselves a nuisance to the public. They would also stop at the doors of others and leave only when given some money.
At that time there were a great many lay disciples of the Buddha, living in Savatthi. On account of these foolish young hooligans, they sent word to the Buddha, requesting him to keep to the monastery and not to enter the city for seven days. They sent alms-food to the monastery and they themselves kept to their own houses. On the eighth day, when the festival was over, the Buddha and his disciples were invited into the city for alms-food and other offerings. On being told about the vulgar and shameful behaviour of the foolish young men during the festival, the Buddha commented that it was in the nature of the foolish and the ignorant to behave shamelessly.
Then the Buddha spoke in verse as follows:
Verse 26: The foolish and the ignorant give themselves over to negligence; whereas the wise treasure mindfulness as a precious jewel.
Verse 27: Therefore, one should not be negligent, nor be addicted to sensual pleasures; for he who is established in mindfulness, through cultivation of Tranquillity and Insight Development Practice, experiences supreme happiness (i.e., realizes Nibbana).
Dhammapada Verses 26 and 27
Balanakkhattasanghuttha Vatthu
Pamadamanuyu janti
bala dummedhino jana1
appamadaca medhavi
dhanam setthamva rakkhati.
Ma pamadamanuyu jetha
ma kamaratisanthavam
appamatto hi jhayanto
pappoti vipulam sukham.
Source: Tipitaka
Verse 21: Mindfulness is the way to the Deathless (Nibbana); unmindfulness is the way to Death. Those who are mindful do not die; those who are not mindful are as if already dead.
Verse 22: Fully comprehending this, the wise, who are mindful, rejoice in being mindful and find delight in the domain of the Noble Ones (Ariyas).
Verse 23: The wise, constantly cultivating Tranquillity and Insight Development Practice, being ever mindful and steadfastly striving, realize Nibbana: Nibbana, which is free from the bonds of yoga; Nibbana, the Incomparable!
1. appamada: According to the Commentary, it embraces all the meanings of the words of the Buddha in the Tipitaka, and therefore appamada is to be interpreted as being ever mindful in doing meritorious deeds; to be in line with the Buddha’s Teaching in Mahasatipatthana Sutta, “appamado amatapadam”, in particular, is to be interpreted as “Cultivation of Insight Development Practice is the way to Nibbana.”
2. amata: lit., no death, deathless; it does not mean eternal life or immortality. The Commentary says: “Amata means Nibbana. It is true that Nibbana is called “Amata” as there is no ageing (old age) and death because there is no birth.”
3. pamado maccuno padam: lit., unmindfulness is the way to Death. According to the Commentary, one who is unmindful cannot be liberated from rebirth; when reborn, one must grow old and die; so unmindfulness is the cause of Death.
4. appamatta na miyanti: Those who are mindful do not die. It does not mean that they do not grow old or die. According to the Commentary, the mindful develop mindful signs (i.e., cultivate Insight Development Practice); they soon realize Magga-Phala (i.e., Nibbana) and are no longer subject to rebirths. Therefore, whether they are, in fact, alive or dead, they are considered not to die.
5. ye pamatta yatha mata: as if dead. According to the Commentary, those who are not mindful are like the dead; because they never think of giving in charity, or keeping the moral precepts, etc., and in the case of bhikkhus, because they do not fulfil their duties to their teachers and preceptors, nor do they cultivate Tranquillity and Insight Development Practice.
6. ariyanam gocare rata: lit., “finds delight in the domain of the ariyas.” According to the Commentary the domain of the ariyas consists of the Thirty-seven Factors of Enlightenment (Bodhipakkhiya) and the nine Transcendentals, viz., the four Maggas, the four Phalas, and Nibbana.
7. jhiyino: those cultivating Tranquillity and Insight Development Practice.
8. phusanti dhira nibbanam: the wise realize Nibbana. Lit., phusati means, to touch, to reach. According to the Commentary, the realization takes place, through contact or experience, which may be either through Insight (Magga-Nana) or through Fruition (Phala). In this context, contact by way of Fruition is meant.
9. yogakkhemam: an attribute of Nibbana. Lit., it means free or secure from the four bonds which bind people to the round of rebirths. The four bonds or yoga are: sense pleasures (kama), existence (bhava), wrong belief (ditthi), and ignorance of the Four Noble Truths (avijja).
While residing at the Ghosita monastery near Kosambi, the Buddha uttered Verses (21), (22) and (23) of this book, with reference to Samavati, one of the chief queens of Udena, King of Kosambi.
Samavati had five hundred maids-of-honour staying with her at the palace; she also had a maid servant called Khujjuttara. The maid had to buy flowers for Samavati from the florist Sumana everyday. On one occasion, Khujjuttara had the opportunity to listen to a religious discourse delivered by the Buddha at the home of Sumana and she attained Sotapatti Fruition. She repeated the discourse of the Buddha to Samavati and the five hundred maids-of-honour, and they also attained Sotapatti Fruition. From that day, Khujjuttara did not have to do any menial work, but took the place of mother and teacher to Samavati. She listened to the discourses of the Buddha and repeated them to Samavati and her maids. In course of time, Khujjuttara mastered the Tipitaka. Continue reading
