Dhammapada 401 - 500

Dhammapada 401 - 423

法句经 Dhammapada 401

如水不黏荷花叶，
或如在针端上的芥子，
他不执着于欲乐，
我称此人为婆罗门。

Like water on a lotus leaf, like a mustard seed on the point of a needle, he who clings not to sensual pleasures - him I call a brahmana.

AN ARAHANT DOES NOT CLING TO SENSUAL PLEASURE

Once, some bhikkhus were talking about the arahant bhikkhuni Uppalavanna being raped by a young man.  In this connection, they asked the Buddha whether arahants do enjoy sensual pleasures as they have the same physical make-up like other people.  The Buddha replied, "Bhikkhus! Arahants do not enjoy sensual pleasures; they do not indulge in sensual pleasures, for they do not cling to objects of sense and to sensual pleasures, just as water does not cling to the lotus leaf.

法句经 Dhammapada 402

他在此生得证灭苦（涅槃）、
已放下（五蕴）这负担、
及已解脱诸烦恼，
我称此人为婆罗门。

He who realises here in this world the destruction of his sorrow, who has laid the burden aside and is emancipated - him I call a brahmana.

THE BOND-SERVANT WHO BECAME AN ARAHANT

Once, there was a young bond-slave of a brahmin who fled from the house of his master and joined the Order of the bhikkhus.  In due course, he attained arahanthood.  One day, while he went on an alms-round with the Buddha, his former master, the brahmin, saw him and grabbed him firmly by the robe.  When asked what the matter was, the brahmin explained that the young bhikkhu was his bond-slave at one time.  The Buddha replied, "This bhikkhu has laid down the burden of his life."  The brahmin took that to mean that his slave had become an arahant.  So to make sure, he asked whether it was true that the young bhikkhu had become an arahant, and the Buddha confirmed his statement.

法句经 Dhammapada 403

他有什深的智慧、
能分辨道与非道、
已证得最高境界（即阿罗汉果），
我称此人为婆罗门。

He whose knowledge is deep, who is wise, who is skilled in the right and wrong way, who has reached the highest goal - him I call a brahmana.

THE BUDDHA PRAISES KHEMA

One night, Sakka, king of the devas, came with his followers to pay homage to the Buddha.  While they were with the Buddha, Theri Khema, by her super-normal power, also came through the sky to pay homage to the Buddha.  When she saw Sakka and his company were there, she just paid her respects and left.  Sakka asked the Buddha who that bhikkhuni was and the Buddha replied, "She is one of my female disciples known as bhikkhuni Khema.  She is matchless amongst the bhikkhunis in wisdom.”

[2/21, 6:41 AM] Bhante Ariya Dassana: 法句经 Dhammapada 404

他不与在家人交往，

也不与出家人相混，

离贪少欲，我称此人为婆罗门。

He who is not intimate either with householders or with the homeless ones, who wanders without an abode, who is without desires - him I call a brahmana.

BHIKKHU TISSA IS ACCUSED OF PRACTISING EXORCISM

Bhikkhu Tissa, after taking a subject of meditation from the Buddha, went to a mountain side.  There, he found a cave which suited him and he decided to spend the three months of the rainy season (vassa) in that cave.  So he went to the village for alms-food every morning.  In the village, there was a certain elderly woman who regularly offered him alms-food.  In the cave, there also lived a female guardian spirit of the cave.  As the Venerable Tissa was one whose practice of morality was pure, the cave-spirit found it difficult to remain in the same cave as he was a noble monk.  At the same time, she did not have the courage to ask him to leave the place.  So she thought of a plan that would enable her to find fault with the monk and thus cause him to leave the cave.

The cave-spirit possessed the son of the elderly woman from the house where Venerable Tissa usually went for his alms-food.  She caused the boy to behave in a very peculiar way, turning his head backwards, and rolling his wide open eyes.  When the mother saw what had happened, she screamed and the spirit said, “I have possessed your son.  Let the monk wash his feet with water and sprinkle that water on the head of your son.  Only then will I release your son."  The next day when Tissa came to her house for alms-food, she did as she was advised by the cave-spirit and the boy was left in peace.  The cave-spirit went back to the cave and waited at the entrance for the return of Tissa.  When Tissa returned from his alms-round, the cave-spirit revealed herself and said, "I am the spirit guarding this cave.  O you exorcist, do not enter this cave."  Tissa knew that he had lived a clean life from the day he had become a monk, so he replied that he did not remember practising exorcism.  Then the cave-spirit accused him that in that very morning he had cured a young boy possessed by a spirit at the house of the elderly woman.  But Tissa reflected that he had not practised exorcism and even the cave spirit could find no other fault with him.  That gave him a delightful satisfaction and happiness, and he attained arahanthood while still standing at the entrance to the cave.

Since Tissa had now become an arahant, he told the cave-spirit that she had wrongly accused a monk like him whose virtue was pure and spotless and also advised her not to cause further disturbances.  Tissa continued to stay in the cave till the end of the vassa, and then he returned to the Buddha. When he told the other bhikkhus about his encounter with the cave-spirit, they asked him whether he had been angry with the cave-spirit when he was forbidden to enter the cave.  Tissa answered in the negative.  The other bhikkhus, not believing, asked the Buddha, "Thera Tissa claims he has no more anger.  Is it true?"  The Buddha replied, "Bhikkhus, my son Tissa was speaking the truth.  He has indeed become an arahant he is no longer attached to anyone; he has no reason to get angry with anyone”

[2/22, 5:53 AM] Bhante Ariya Dassana: 法句经 Dhammapada 405

他已舍弃对一切强弱众生动用武力，

自己不杀生，也不叫人杀生，

我称此人为婆罗门。

He who has laid aside the use of force towards all beings, whether feeble or strong, who neither harms nor kills - him I call a brahmana. 

A MONK WHO WAS MISTAKENLY BEATEN

Once, a bhikkhu after taking a subject of meditation from the Buddha went to a forest to practise meditation.  After he had attained arahanthood, he came back to the Buddha to offer his deep and profound gratitude to the Buddha.  Just as he passing through a village, a woman having quarreled with her husband, ran out of her house.  As she went along the road she saw the bhikkhu and followed close behind the bhikkhu.  The husband coming after his wife, seeing her behind the bhikkhu, wrongly thought that the bhikkhu was taking his wife away.  So he shouted at the bhikkhu and threatened to beat him.  His wife entreated him not to beat the bhikkhu, but that made him even more furious and the husband beat up the monk.   After beating the bhikkhu, he took his wife away and the bhikkhu continued on his way.

On arrival at the Jetavana monastery, other bhikkhus saw the bruises over the whole body of the bhikkhu and they attended to him.  When they asked him if he was angry with the man who had beaten him so sorely, he answered in the negative.  So the other bhikkhus reported to the Buddha, ‘Venerable Sir, this bhikkhu claims he has no more anger.  Is it true?’  The Buddha replied, "Bhikkhus! Arahants have laid aside the stick and the sword.  They do not get angry even if they are beaten."  So the Buddha confirmed that the bhikkhu had, indeed, become an arahant.

[2/23, 6:49 AM] Bhante Ariya Dassana: 法句经 Dhammapada 406

他对敌人亦不怨恨，

对暴力者保持平和，

无着于一切执着物，

我称此人为婆罗门。

He who is friendly amongst the hostile, who is peaceful amongst the violent, who is unattached amongst the attached - him I call a brahmana

THE LADY AND FOUR NOVICES

Once, the wife of a brahmin sent her husband to the Jetavana monastery to invite four bhikkhus to an alms-meal at their house.  She told him to specifically request for senior bhikkhus who were also true brahmanas.  But four young arahant sāmaneras were sent along with him.  When his wife saw the young sāmaneras she was very disappointed and blamed the brahmin for bringing such young sāmaneras.  She was furious with her husband and so she sent him back to the monastery to get senior bhikkhus.  In the meantime she refused to give the young sāmaneras the higher seats and she did not offer them alms-food.

When the brahmin arrived at the monastery, he met the Venerable Sāriputta and invited him to his house.  When the Venerable Sāriputta arrived at the house of the brahmin, he saw the four young arahant sāmaneras and asked them if they had been offered alms-food yet.  On learning that they not been given alms-food yet and also that food had been prepared only for four persons, the Venerable Sāriputta returned to the monastery.  So the brahmin has to go back again to the monastery.  This time, the Venerable Moggallāna came along with the brahmin, but he also returned to the monastery without accepting alms-food when he came to know the true situation.

By this time, the sāmaneras were feeling hungry and Sakka, king of the devas, seeing the state of things, took the form of an old brahmin and came to the house.  The brahmin and his wife paid respect to the old brahmin and offered him a seat of honour, but Sakka just sat on the ground and paid respect to the four sāmaneras.  Then he revealed that he was Sakka.  Seeing that Sakka himself was paying respect to the young sāmaneras, the brahmin couple offered alms-food to the sāmaneras and Sakka.  After the meal, Sakka and the sāmaneras manifested their super-normal power by going right up into the sky through the roof. Sakka went back to his celestial abode, the sāmaneras returned to the monastery.

When the incident was reported to the Buddha, he commented, "Bhikkhus, arahants bear no ill will towards those who are hostile to them."

[2/24, 6:55 AM] Bhante Ariya Dassana: 法句经 Dhammapada 407

如在针端上的芥子，

他的贪、瞋、我慢与虚伪皆已脱落，

我称此人为婆罗门。

In whom lust, hatred, pride, detraction are fallen off like a mustard seed from the point of a needle - him I call a brahmana

ARAHANTS HAVE NO MENTAL DEFILEMENTS

Venerable Mahapanthaka was already an arahant when his younger brother Culapanthaka joined the Order.  Culapanthaka was born a dullard because he had made fun of a very dull bhikkhu in one of his past existences.  Culapanthaka could not even memorize one verse in four months.  Mahapanthaka then suggested it would be better for his younger brother to leave the monastery.

It was in this connection that, on one occasion, the bhikkhus asked the Buddha  "Do the arahants still lose their temper?  Do they still have mental defilements like ill-will in them?"  The Buddha explained, "Bhikkhus! Arahants have no mental defilements like passion and ill will in them.  My son Mahapanthaka acted as he did with a view of helping his brother and not out of ill will."

[2/25, 6:06 AM] Bhante Ariya Dassana: 法句经 Dhammapada 408

他言语柔和，

说有益的实话，

不以言语触怒任何人，

我称此人为婆罗门。

Verse 408:  He who speaks gentle, instructive and true words, and who does not offend anyone by speech - him I call a brahmana.

FORCE OF HABIT.

Venerable Pilinda Vaccha had a very offensive way of addressing people.  He would often say, "Come here, you wretch", or "Go there, you wretch" and such other things.  One day several bhikkhus complained about his conduct to the Buddha.  The Buddha sent for Vaccha, and spoke to him on the matter.  Then, on reflection the Buddha found that for the past many existences, Vacca had been born only in the families of the brahmins, who regarded themselves as being superior to other people.  So the Buddha explained "Bhikkhus!  Don’t be offended with Vaccha.  He addresses as 'wretch' only by force of habit acquired in the course of his many previous existences as a brahmin, and not out of malice.  He has no intention of hurting others, for an arahant does not harm others."

[2/26, 6:28 AM] Bhante Ariya Dassana: 法句经 Dhammapada 409

在这世上，无论东西是长或短，

是大或小，是好或坏，

他亦绝不会不与而取，

我称此人为婆罗门。

Verse 409:  He who in this world takes nothing that is not given, be it long or short, great or small, fair or foul - him I call a brahmana.

THE MONK WHO WAS ACCCUSED OF THEFT

One day, a brahmin from Sāvatthi put his upper garment on the ground outside his house to air it.  A monk found that garment as he was going back to the Jetavana monastery.  Thinking that it was a piece of cloth thrown away by someone, he picked it up.  The brahmin saw the monk picking up the piece of cloth and came after him, abusing and accusing him.  "You shaven head!  You are stealing my clothing", he said.  The monk promptly returned the piece of clothing to the brahmin.

Back at the monastery, the monk related the above incident to other bhikkhus.  The bhikkhus asked him jokingly whether the clothing was long or short, coarse or fine.  He replied "Whether the clothing is long or short, coarse or fine, matters not to me; I am not at all attached to it."  Other bhikkhus then asked the Buddha, ‘Venerable Sir!  The monk said he has no more attachments.  Is it true?’  The Buddha replied, "Bhikkhus! The monk speaks the truth; an arahant does not take anything that is not given to him, and he is not attached to material things."

[2/27, 6:18 AM] Bhante Ariya Dassana: 法句经 Dhammapada 410

他不欲求今生或来世，

已解脱贪欲与烦恼，

我称此人为婆罗门。

Verse 410: He who has no desire either for this world or for the next, who is free from craving and from moral defilements - him I call a brahmana.

BHIKKHUS MISUNDERSTOOD SATIPUTTA

On one occasion, Venerable Sāriputta accompanied by many bhikkhus went to a monastery near a small village to spend the vassa.  On seeing Sāriputta, the people promised to provide all the requisites for the bhikkhus.  However at the end of the vassa, not all the requisites had been received.  So Sāriputta said, ‘If people come to offer robes, send them to me.  If they do not, please inform me also.’  Then he left for the Jetavana monastery to pay homage to the Buddha.  Other bhikkhus misunderstood Sāriputta's instructions, and reported to the Buddha, "Venerable Sir! Venerable Sāriputta is still attached to material things like robes and other requisites of a bhikkhu."  The Buddha replied, "Bhikkhus!  My son Sāriputta has no more craving.  His intention in asking you to bring the robes to him is that, there will be no loss of merit to the lay disciples, and no loss of holy gain to the bhikkhus and samaneras."

[2/28, 6:44 AM] Bhante Ariya Dassana: 法句经 Dhammapada 411

他没有贪欲，

已觉悟四圣谛而断疑，

已证悟不死的涅槃，

我称此人为婆罗门。

Verse 411:  He who has no craving, who thorough knowledge of the Four Noble Truths is free from doubt, and has realized Nibbana the Deathless - him I call a brahmana.

BHIKKHUS MISUNDERSTAND MOGGALLANA

On one occasion, the bhikkhus told the Buddha about the same thing they had said of Venerable Sāriputta about Venerable Moggallāna; that he still had attachment to worldly things. To them the Buddha said that Moggallāna had discarded all craving.

[3/1, 6:07 AM] Bhante Ariya Dassana: 法句经 Dhammapada 412

在这世上，他已超越了善恶两者，

无忧无贪而清净，

我称此人为婆罗门。

Verse 412: He who has transcended both good and evil and ties as well, who is sorrow-less, stainless, and pure - him I call a brahmana

GO BEYOND my GOOD AND EVIL

One day, a group of bhikkhus said to the Buddha, "Sāmaņera Revata is getting many offerings from the people, he is gaining fame and fortune.  Even though he lives alone in the forest, through supernormal power, he has now built many monasteries for a few hundred bhikkhus."  The Buddha said, "Bhikkhus, my son Revata has discarded all craving; he has attained Arahanthood."

[3/2, 6:00 AM] Bhante Ariya Dassana: 法句经 Dhammapada 413

如无云之月，他清净、澄洁与安详，

完全灭尽了对生存之欲，

我称此人为婆罗门。

He who is spotless as the moon, who is pure, serene, and unperturbed, who has destroyed craving for becoming - him I call a brahmana

THE YOUTH WITH A SHINING BODY

Venerable Candābha had, in a previous existence, made offerings of sandalwood to a stupa where the relics of Kassapa Buddha were enshrined.  For this good deed, he was reborn in a brahmin family in Sāvatthi, with a distinguishing mark, viz., a circle of light radiating from his navel.  As this circle of light resembled the moon he came to be known as Candābha.  Some brahmins, taking advantage of this unusual feature, took him to the city to exhibit him and only those who paid money were allowed to touch him.  On one occasion, they came to a place near the Jetavana monastery.  To the devotees going to the Jetavana monastery, they said, 'What is the use of your going to the Buddha and listening to his discourses?  There is no one who is as powerful as Candābha.  One who touches him will get rich; why don't you come and see ?"  The devotees replied, "Only our teacher is powerful; he is unrivaled and matchless."

Then the brahmins took Candābha to the Jetavana monastery to compete with the Buddha.  But when Candābha was in the presence of the Buddha, the ring of light went out by itself.  When Candābha was taken out of sight of the Buddha, the ring of light returned automatically; it again disappeared when taken back to the presence of the Buddha.  Candābha then thought to himself, ‘Without a doubt the Buddha knows the skill by which he can make this light disappear.’  So he urged the Buddha to teach him the skill.  However, the Buddha advised him to enter the Holy Order first before he would teach him the skill.

Candābha told the brahmins friends to wait for him while he entered the Holy Order to learn the skill.  As a monk, he was instructed to contemplate on the body i.e., to reflect on the repulsiveness and impurity of the thirty-two constituents of the body. Within a few days, Candābha attained arahanthood.  When those brahmins came and inquired whether he had acquired the skill, Candābha replied. "You people had better go back now.  As for me, I am not interested to go away from this place.’  When other bhikkhus reported what Candābha has said, the Buddha replied, "Candābha speaks the truth; he has eradicated all mental impurities."

[3/3, 6:11 AM] Bhante Ariya Dassana: 法句经 Dhammapada 414

他已超越了危险的（贪欲）泥沼、艰难的（烦恼）路、生命之洋（生死轮回）、愚痴的黑暗及四道瀑流，而到达彼岸（涅槃），修习禅定，无贪无疑无着及心寂静，我称此人为婆罗门。

Verse 414:  He, who having traversed this dangerous swamp (of passion), this difficult road (of moral defilements), the ocean of life (samsara) and the darkness of ignorance (moha), and having crossed the fourfold Flood, has reached the other shore (Nibbana); who practises Tranquility and Insight Meditation, who is free from craving and from doubt, who clings to nothing and remains in perfect peace - him I call a brahmana.

AN UNUSUALLY LONG PREGNANCY

Princess Suppavasa of Kundakoliya was in pregnancy for an unduly long period of seven years.  When she was in labour pains for several days, she kept contemplating the unique qualities of the Buddha, the Dhamma and the Sangha.    Finally she sent her husband to the Buddha to pay respects to him on her behalf.  When informed of the condition of the princess, the Buddha said, ‘”May Suppavasa be free from danger and fear; may she safely give birth to a healthy noble son."  As these verse were being recited, Suppavasa gave birth to a healthy son, who could talk as soon as he was born.  On that very day, the Buddha and some bhikkhus were invited to the house for almsfood to celebrate the birth of her child. 

When the child grew up he became a bhikkhu and was known as Sīvali.  He attained  sotāpanna (first stage of sainthood) as soon as his first lock of hair has been shaved off, and arahanthood seven days later while contemplating on his long confinement in his mother’s womb.  Later, he became famous as the bhikkhu who received offerings without any difficulty.  As a recipient of offerings he was unsurpassed.

On one occasion, the bhikkhus asked the Buddha why Sīvali, had been confined to his mother’s womb for an unduly long period.  The Buddha replied, "Bhikkhus! In a previous existence, Sīvali was a prince who lost his kingdom to another king.  In trying to regain their kingdom he had besieged the city on the advice of his mother.  As a result, the people in the city were without food or water for seven days.  It was for this evil deed that Sīvali and his mother had to suffer during the pregnancy and the delivery.”

[3/4, 6:13 AM] Bhante Ariya Dassana: 法句经 Dhammapada 416

在这世上，

他已舍弃了贪欲，

离家而成为比丘，

已断除了欲欲与生存（即：有），

我称此人为婆罗门。

He who in this world giving up craving, would renounce worldly life and become a homeless one, he who has destroyed and has come to the end of existence - him I call a brahmana.

HOW BHIKKHU JATILA ATTAINED ARAHANTHOOD

Soon after the passing away of previous Kassapa Buddha, an arahant monk went round for donations to build a gold stupa where the relics of Kassapa Buddha were to be enshrined.  The monk came to the house of a goldsmith who at that time was engaged in a heated argument with his wife.  He shouted at the monk, "You had better thrown your relics and go back."  His wife then said to the goldsmith, "If you are angry with me you should abuse me only.  You can even beat me if you like; but why do you have to abuse the Buddha and the monk?  Surely, you have done a grievous wrong!"  Hearing her words, the goldsmith realized the enormity of the wrong he had done.  Seeking to correct the wrong, he made some gold flowers, put them into three gold pots and offered them to the stupa of Kassapa Buddha.

In his present existence he was conceived in the womb of a rich man's daughter who had had an illicit love affair.  When the child was born, her mother put it into a pot and floated it down the stream.  A young woman who was bathing in the stream saw the child in the pot, adopted him and named him Jațila.  Later, on the advice of a monk, the woman sent Jațila to Taxila where he had his education.  While at Taxila the monk arranged for him to stay at the house of a merchant who was a disciple of his.  In due course, Jațila married the daughter of the merchant.  Soon after the marriage, a large mound of gold appeared in the backyard of the house which was newly built for the couple.  Three sons were born out of this marriage.  After that, Jațila joined the Order and attained arahanthood.

On one occasion, as the Buddha went on an alms-round with some bhikkhus including Jațila, they came to the house of the sons of Jațila.  His sons offered alms-food to the Buddha and his disciples for fifteen days.  Some time afterwards, the bhikkhus asked Jațila whether he was still attached to his mound of gold and his sons, and he answered that he had no more attachment to them.  The bhikkhus then said to the Buddha that Jațila was falsely claiming to have attained arahanthood. The Buddha replied, "Bhikkhus! Jațila has got rid of craving and pride.  He has attained Arahanthood."

Dhammapada 416A

THE CELESTIAL MANSION OF JOTIKA

Jotika was a famous rich man from Rājagaha.  He lived in a stately mansion.  There were seven walls around his mansion, each of which had an entrance guarded by some spirits.  The fame of his wealth spread far and wide, and many people came to see his mansion.  On one occasion, King Bimbisara came to visit Jotika bringing his son Ajatasattu with him.  Ajatasattu seeing the grandeur of Jotika's mansion vowed that he would not allow Jotika to live in such a magnificent mansion when he became king.  On the king's departure from his house, Jotika presented the king with a larger priceless ruby.  It was the custom of Jotika to give presents to all visitors who came to see him.

When Ajatasattu ascended the throne, after killing his father, he came with his soldiers to take the mansion of Jotika by force.  But as all the gates were well guarded by spirits, Ajatasattu and his soldiers had to retreat.  Ajatasattu fled to the Veluvana monastery and he found Jotika listening to a discourse given by the Buddha.  Seeing Jotika at the feet of the Buddha, Ajatasattu exclaimed, "After making your guards fight me, you are now pretending to be listening to a discourse!"  Jotika realized that the king had gone to take his place by force and that he had been compelled to retreat.

In a past existence, Jotika had made a solemn wish that his property might not be taken away from him against his wish and this wish had been fulfilled.  So Jotika said to King Ajatasattu, "O king! My property cannot be taken away against my wish."  Saying this, he stretched out his ten fingers and asked the king to take off the rings he was wearing on his fingers.  The king tried hard to take them off but did not succeed.  Jotika then asked the king to spread out a piece of cloth and as Jotika put his fingers on to the cloth, all his rings easily slipped off and he presented to the King.  Then Jotika requested that he be permitted to join the Order.  Soon after entering the Order, Jotika attained Arahanthood.

One day, when other bhikkhus asked him whether he had any more craving left in him for his mansion, his wealth, he answered that he did not have any more craving for them.  The bhikkhus then went to the Buddha and said, "Venerable Sir! Thera Jotika claims to have attained Arahanthood.  Is it true?"  The Buddha replied,  "Bhikkhus! Jotika speaks the truth; he does not have any more craving in him.  He is now an a Arahant."

[3/5, 6:09 AM] Bhante Ariya Dassana: 法句经 Dhammapada 415

在这世上，

他已舍弃了欲乐，

离家而成为比丘，

已断除了欲欲与生存（即：有），

我称此人为婆罗门。

Verse 415:  He who in this world, giving up sensual pleasures, has renounced the worldly life and become a homeless one; he who has destroyed sense-desires and has come to the end of existence - him I call a brahmana.

A COURTESAN TEMPTS A MONK

Sundara Samudda was the son of a wealthy man from Sāvatthi.  After he had entered the Order, he left for Rājagaha, a distance away from Sāvatthi, to practise meditation.  One day while some festivities were going on in Sāvatthi, the parents of Sundara Samudda missed him very much.  They felt sorry for their son and both started to weep.  At that time a courtesan saw them weeping and asked what the matter was.  On hearing about their son, the courtesan said, "If I could make your son leave the Order and return to the life of a lay man, how would you reward me?"  The parents answered that they would make her rich.  The courtesan then asked for a large sum of money and left for Rājagaha with a number of followers.

At Rājagaha, she rented a house on the route where Venerable Sundara Samudda would come on his alms-round.  She prepared good food and waited for him.  On the first few days, she offered alms-food to Venerable Sundara Samudda at the door of her house.  Later, she invited him to come inside.  Meanwhile, she paid money to some children to come and play just outside the house about the time Venerable Sundara Samudda usually came on his alms-round.  This gave her the excuse that it was very dusty and noisy on the ground floor.  With this excuse she invited Venerable Sundara Samudda to the top floor to have his alms-food.  Venerable Sundara Samudda consented and went up and as soon as he had entered the room, the courtesan closed the door.  Then she started seducing Venerable Sundara Samudda.  She said to him, "Venerable Sir!  Please be my youthful and energetic husband, and I will be your dearly beloved wife.  After our long and happy wedded life we can both leave it to enter the Order and strive our very best to attain Nibbana."  When he heard these words, suddenly he realized his mistake and got alarmed.  Then he said to himself, "Indeed, by being negligent and unmindful I have made a great mistake."

At that instant, the Buddha saw what was happening to Venerable Sundara Samudda at Rājagaha.  He called the Venerable Ānanda and said to him, "Ānanda!  On an upper storey of a pinnacled building in Rājagaha, there now goes on a struggle between Sundara Samudda and a courtesan; but in the end Sundara Samudda will be the winner."  Using his supernormal power, the Buddha sent forth his radiance and exhorted him, "My son!  Get rid of the craving for sensual pleasures and free yourself from lust.”  Reflecting on the advice given by the Buddha, Venerable Sundara Samudda attained Arahanthood.”

[3/6, 6:06 AM] Bhante Ariya Dassana: 法句经 Dhammapada 417

他已舍弃了对人生（欲乐）的执着，

已经克服了对天界（欲乐）的执着，

及完全脱离了一切执着，

我称此人为婆罗门。

He who, discarding human ties and transcending celestial ties, is completely delivered from all ties - him I call a brahmana

THE MONK WHO WAS A DANCER

Once Nataputaka the dancer, had the chance to listen to a discourse given by the Buddha.  After listening to the discourse, he entered the Order and attained arahanthood soon afterwards.  One day, while the Buddha and the bhikkhus including Nataputtaka were going on an alms-round, they met another dancer in the street.  Seeing the young man dancing, the other bhikkhus asked Nataputtaka whether he still liked dancing.  And Nataputtaka answered, "No, I do not."  The bhikkhus reported to the Buddha that Nataputtaka claimed he did not like dancing anymore.  Thereupon the Buddha said, "Bhikkhus! Nataputtaka has gone beyond all bonds of attachment; he has become an Arahant."

[3/7, 5:46 AM] Bhante Ariya Dassana: 法句经 Dhammapada 418

他已舍弃了享受欲乐，

以及舍弃了不乐于独处，

证得平静及无烦恼，

已征服世界（即五蕴）及勤勇，

我称此人为婆罗门。

He who has given up likes, and dislikes, who is cooled and is without defilements, who has conquered the world, and is strenuous - him I call a brahmana

THE MONK WHO WAS A DANCER

As in the previous story, the dancer had entered the Order and had attained Arahanthood.  The Buddha said, "Bhikkhus! Nataputtaka has given up taking delight in all things."

[3/8, 6:05 AM] Bhante Ariya Dassana: 法句经 Dhammapada 419

他遍知一切众生的死与生、不执着、善逝及觉证四圣谛，

我称此人为婆罗门。

He who in every way knows the death and rebirth of beings, who is non-attached, well-gone and enlightened - him I call a brahmana

法句经 Dhammapada 420

诸天、干达婆或人都不知他（死后）的去处。他已灭尽了烦恼，是阿罗汉，我称此人为婆罗门。

He whose destiny neither gods nor gandhabbas (a class of celestial beings) nor men knows; who has destroyed all corruptions, and is far removed from passions - him I call a brahmana

VANGISA THE SKULL-TAPPER

Once, in Rājagaha, there was a brahmin by the name of Vangisa who by simply tapping on the skull of a dead person could tell whether that person was reborn in the world of the devas, or of the human beings, or in one of the four lower worlds (apayas).  The brahmins took Vangisa to many villages and people flocked to him and paid him handsomely to find out from him where their various dead relatives were reborn.

On one occasion, Vangisa and his party came to a place not far from the Jetavana monastery.  Seeing those people who were going to the Buddha, the brahmins invited them to come to Vangisa who could tell where their relatives had been reborn.  But the people said to them, "What does Vangisa know!  Our teacher is one without a rival, he only is the Enlightened One."  As a result there was a heated argument between the people and the brahmins.  Finally one person said, ‘Come now, let us go and find out which of the two knows more, Vangisa or The Buddha.’  So they all went to the Jetavna Monastery.  

The Buddha, knowing their intention, instructed the bhikkhus to bring the skulls of a person reborn in hell, of a person reborn in the animal world, of a person reborn in the human world, of a person reborn in the deva world and also of an Arahant.  The five were then placed in a row.  When Vangisa was shown those skulls he could tell where the owners of the first four skulls were reborn but when he came to the skull of the arahant he was at a loss.  Then the Buddha said, "Vangisa, don't you know?  I do know where the owner of that skull is."  Vangisa then urged the Buddha to teach him the skill by which he would have the ability to tell where that particular person was reborn.  The Buddha advised him to enter the Holy Order first before he would teach him the skill. 

So Vangisa told the brahmins friends to wait for him while he entered the Holy Order to learn the skill.  As a bhikkhu, he was instructed by the Buddha to contemplate the thirty-two parts of the body.  He diligently practised meditation as instructed by the Buddha and within a short time attained arahanthood.

When the other brahmins came to ask Vangisa whether he had acquired the skill, Vangisa said, "You all had better go now.  There is no need for me to learn the skill any more.  I will no longer go along with you."  Other bhikkhus hearing him, asked the Buddha, "Venerable Sir! Vangisa claims to have attained arahanthood.  Is it true?"  The Buddha replied, "Bhikkhus! Vangisa really knows the death and rebirth of beings.  He is an Arahant."

[3/9, 6:05 AM] Bhante Ariya Dassana: 法句经 Dhammapada 421

他不执着于过去、未来与现在的五蕴，

已解脱烦恼与执着，

我称此人为婆罗门。

He who does not cling to the past, future and the present khandha (aggregates) and who is free from moral defilements and attachment - him I call a brahmana

THE WIFE WHO BECAME A BHIKKHUNI

Once, there was a lay-disciple of the Buddha named Visakha in Rājagaha.  After hearing the Buddha's discourses, he attained the third stage of Sainthood (Anagami) and he said to his wife, "Please accept all my property.  From today, I'm not going to take part in worldly affairs."  His wife Dhammadinna replied that she would not accept his property and wealth and instead asked for permission to join the Order of bhikkhunis.  After becoming a bhikkhuni, she went away from Rājagaha and practised diligently.  Within a short time, she attained Arahanthood.

Visakha, hearing that Dhammadinna had returned, went to see her and asked her some questions.  When he asked her about the first three stages of Sainthood, she answered him, but when he asked her questions on Arahanthood, she said,  This matter is out of your depth.  If you want, you may go and ask the Buddha."  When Visakha posed the same question, the Buddha said, "Dhammadinna has already answered your question.  If you ask me I shall have to give the same answer.”  Saying this, the Buddha confirmed that Dhammadinna had attained arahanthood.

[3/10, 5:58 AM] Bhante Ariya Dassana: 法句经 Dhammapada 422

他如牛王般无畏、圣洁、勇猛，

是增上戒定慧的寻求者，

是战胜（三魔王）的胜利者，

无欲无烦恼、觉证四圣谛，

我称此人为婆罗门。

（注：三个魔王是kilesamara“烦恼魔”、maranamara“死魔”、与devaputtamara“天子魔”。）

The fearless, the noble, the hero, the great sage, the conqueror, the desireless, the cleanser (if defilements), the enlightened - him I call a brahmana

ANGULIMALA AND THE ELEPHANT

On one occasion, King Pasenadi and Queen Mallika made an alms-offering to the Buddha and his bhikkhus on a scale which could not be surpassed by anyone else.  At that ceremony, each bhikkhu was to have an elephant holding a white umbrella over his head as a sunshade.  However, there one elephant short and so they had to put in an untrained elephant and it was allotted to hold the umbrella over Venerable Angulimala.  Every one was afraid that the untrained elephant might give trouble, but when brought near Angulimala it became docile.

It was with reference to this incident that the bhikkhus later asked Angulimala whether he did get frightened or not.  Angulimala answered that he was not.  When the bhikkhus reported what he had said, the Buddha replied, "Bhikkhus! It is quite true that Angulimala was not afraid.  Arahants who are like him are also not afraid."

[3/11, 5:54 AM] Bhante Ariya Dassana: 法句经 Dhammapada 423

他能知过去世，

能看到天界与恶道，

已到了最后一生，

通过道智成为阿罗汉，

已圆满地成就了一切，

我称此人为婆罗门。

《法句经》至此完毕。

That sage who knows his former abodes, who sees the blissful and the woeful states, who has reached the end of births, who, with superior wisdom, has perfected himself, who has completed (the holy life), and reached the end of all passions - him I call a brahmana

THE OFFERING OF DEVAHITA

On one occasion, the Buddha suffered from a gastric ailment and he sent Venerable Upavana to get some hot water from Devahita, who was very pleased to have this rare opportunity to offer something to the Buddha.  So, in addition to hot water he also gave some molasses.  At the monastery Upavana prepared the warm bath for the Buddha.  After the bath he offered the Buddha a mixture of molasses with hot water.  After drinking the mixture the Buddha felt much better.  Devahita then came and asked the Buddha, "Venerable Sir! An offering made to whom gives one more benefit?"  The Buddha replied, "Devahita! An offering made to one who has given up all evil is the most beneficial."

END OF THE DHAMMAPADA VERSES. 

Tomorrow we will take a day off for one day.

 SADHU! SADHU! SADHU!