Dhammapada (Illustrated)
by Ven. Weagoda Sarada Maha Thero | 1993 | 341,201 words | ISBN-10: 9810049382 | ISBN-13: 9789810049386
This page describes The Story of a Group of Six Monks which is verse 258 of the English translation of the Dhammapada which forms a part of the Sutta Pitaka of the Buddhist canon of literature. Presenting the fundamental basics of the Buddhist way of life, the Dhammapada is a collection of 423 stanzas. This verse 258 is part of the Dhamma峁弓ha Vagga鈥� (Established in Dhamma) and the moral of the story is 鈥淧rofuse in words, one鈥檚 not thereby wise. Secure, loving and dauntless, wise he truly is鈥�.
Verse 258 - The Story of a Group of Six Monks
Pali text, illustration and English translation of Dhammapada verse 258:
na tena pa峁囜笉ito hoti 测腻惫补迟腻 bahu 产丑腻蝉补迟颈 |
办丑别尘墨 补惫别谤墨 abhayo pa峁囜笉ito'ti pavuccati || 258 ||
258. Just because articulate one鈥檚 not thereby wise, hateless, fearless and secure, a 鈥榳ise one鈥� thus is called.
 Profuse in words, one鈥檚 not thereby wise. Secure, loving and dauntless, wise he truly is. |
The Story of a Group of Six Monks
While residing at the Jetavana Monastery, the Buddha spoke this verse with reference to a group of six monks.
Once, there was a group of six monks who made trouble at the place of eating, either in the monastery or in the village. One day, while some s膩maneras were having their alms-food, the group of six monks came in and said boastfully to the s膩maneras, 鈥淟ook! We only are the wise.鈥� Then they started throwing things about, leaving the place of eating in disorder. When the Buddha was told about this, he said, 鈥淢onks! I do not say that one who talks much, abuses and bullies others is a wise man. Only he who is free from hatred, and harms no one is a wise man.鈥�
Explanatory Translation (Verse 258)
测腻惫补迟腻 bahu 产丑腻蝉补迟颈 tena pa峁囜笉ito na hoti
办丑别尘墨 补惫别谤墨 abhayo pa峁囜笉ito iti pavuccati
测腻惫补迟腻: just because; bahu 产丑腻蝉补迟颈: (one) speaks a lot; tena: by that; pa峁囜笉ito na hoti: he does not become a wise person; 办丑别尘墨: liberated; 补惫别谤墨: not hating; abhayo [abhaya]: fearless (person); pa峁囜笉ito iti: a wise person; pavuccati: is called
A person cannot be described as learned simply because he speaks quite a lot. He who is liberated and secure, non-hating and fearless is described as a learned person.
Commentary and exegetical material (Verse 258)
办丑别尘墨, 补惫别谤墨, abhayo: liberated, hateless, fearless. These are the three qualities extolled in this verse. The assiduous cultivation of these virtues will make a man a wise person, but not talkativeness. To discipline the mind in these qualities and to become a true wise man (pandito), one must practice mind training (产丑腻惫补苍腻). The most effective system in this regard is the meditation on 尘别迟迟腻. The word 尘补颈迟谤墨, or 尘别迟迟腻, means loving-kindness. Accordingly, the form of meditation which helps one to acquire the ability to consider all beings in this world, including animals, as one鈥檚 friends is 尘别迟迟腻 产丑腻惫补苍腻.
May all beings be happy, may all beings be healthy, may all beings be well鈥揺xtension of such thoughts towards all beings whether they be relatives or non-relative, friends or enemies, humans or animals is 尘别迟迟腻 产丑腻惫补苍腻. Wishing happiness towards humans alone does not mean 尘补颈迟谤墨 in the true sense of the word. True 尘补颈迟谤墨 constitutes the wishing of happiness to the entire world including even the smallest of living things. The Buddha is the supreme example of 尘补颈迟谤墨 in this world. He has shown 尘补颈迟谤墨 equally to all beings of the world, irrespective of their being friends or enemies, humans or non-humans. 惭补颈迟谤墨 is a merit of highest order. It is one of the four sublime states (brahma vih膩ra). It is one of the perfections (辫腻谤补尘颈迟腻) for the attainment of supreme enlightenment (samm膩 sambodhi). According to the discourse of khanda sutta no harm could be caused by serpents or wild animals if loving-kindness is extended towards them.
The benefits of 尘别迟迟腻 产丑腻惫补苍腻 are dealt with in the discourse of the 尘别迟迟腻nisamsa. Therein are given eleven benefits of practicing 尘别迟迟腻 产丑腻惫补苍腻.
- Comfortable sleep.
- Waking up comfortably.
- Not having bad dreams.
- Being loved by all humans.
- Being loved by deities.
- Protection by deities.
- Not being subject to danger from fire, poisons and weapons.
- Mental Poise.
- Brightness of facial complexion.
- Ability to face death without fear.
- The birth in the brahma world after death for one who has developed concentration and who was not able to attain arahatship in this life.
It is very significant that out of these eleven benefits ten could be obtained in this very life. This meditation is of immense use in order to lead a happy life. The greatest wealth a man could possess is mental peace. The absence of mental peace is mainly due to the presence of enmity in the mind. If this meditation is continued without interruption one can achieve the four transcendental states. As human beings, we are by nature envious of others鈥� happiness and progress. Therefore, to attain real loving kindness is rather difficult. Human beings are inclined to be happy about the good fortune of their wives and children. This is not real 尘别迟迟腻 but desire posing as 尘别迟迟腻. This is a doctrine opposed to 尘别迟迟腻 and this tendency should be discouraged.
The real 尘别迟迟腻 is to wish others happiness without ever expecting even the smallest benefit in return. One should not confuse 惭别迟迟腻 with the desire to develop the interests of one鈥檚 own family. In addition, without actually having a feeling of good-will towards all living beings it is meaningless to wish others health, wealth and happiness. 惭别迟迟腻 产丑腻惫补苍腻 bestows benefits on the person who cultivates 尘别迟迟腻 as well as on the persons towards whom such feeling are directed. Both parties are benefitted only by genuine 尘别迟迟腻.
惭别迟迟腻 should be cultivated thus:
惭腻迟腻 测补迟丑腻 苍颈测补峁� 辫耻迟迟补峁�
膧yus膩 ekaputtamanurakkhe
Evampi sabbabh奴tesu
M膩nasambh膩vaye aparim膩na峁�