Bhikkhu Vagga — The Chapter on the Monk

Verse 360

This verse was spoken concerning five monks, each of whom guarded a different sense-door — the gateways through which the body receives its objects — and who then debated over which door was the hardest to restrain. The Buddha therefore taught that restraint of every door is alike good.

Restraining the eye, ear, nose, and tongue means guarding oneself against delight and aversion toward the forms one sees, the sounds one hears, the smells one detects, and the tastes one savors — for these doors are the gates through which the defilements tend to flow into the heart. When mindfulness stands watch at these gates, the objects that strike them can do the heart no harm.

The lesson for the practitioner is this: do not restrain one door alone while leaving the others open, for the defilements will slip in through whatever door is left unguarded. One should keep mindfulness guarding every door equally.

Verse 361

This verse continues from the one before. It was spoken to the five monks who were debating over the restraint of the sense-doors, and here the Buddha gathered the teaching together in full.

Beyond the five doors, He further added restraint of body, speech, and mind, showing that true restraint must cover deed, word, and thought. When one has fully restrained all the doors, leaving no opening anywhere for the defilements to enter, that monk is freed from all suffering.

The lesson is that restraint is not suppression or forcing the heart, but having all-round mindfulness that protects the heart from wavering after whatever strikes it. This is the path out of suffering that the Buddha pointed to.

Verse 362

This verse was spoken concerning a monk who killed a swan by throwing a lump of clay at it in play until it died. It teaches that a true monk must guard even the smallest of his gestures.

Restraint of the hand means not being reckless with the hands, not harming living beings with them; restraint of foot and speech carries the same meaning. Such a one also delights in what is inward — that is, delights in developing meditation subjects, both calm (samatha) and insight (vipassanā) — with a settled mind, dwelling alone and content. The wise therefore call such a one a true monk.

The lesson is that being a monk does not lie merely in the outward robes of the renunciant, but in the restraint of body, speech, and mind that delights in the Dhamma. A layperson too can apply this principle of restraining hand, foot, and speech, so as not to harm others.

Verse 363

This verse was spoken concerning the monk Kokālika, whose mouth was unrestrained and who loved to slander others until he himself had to reap the fruit of that deed. The Buddha therefore taught the virtue of guarding one's speech.

A monk restrained in mouth is one who speaks with wisdom (mantā) — meaning with wisdom as his guide — who is not agitated, and who speaks only the meaning (attha), that is, matters of substance, and the Dhamma, that is, teachings of the Dhamma. The words of such a one are therefore sweet and pleasant to hear, for they are speech endowed with benefit and truth.

The lesson is that truly sweet speech does not lie in tone or honeyed words, but in the wisdom that filters it before it is uttered. To speak little but with substance is worth more than to speak much but without a core.

Verse 364

This verse was spoken concerning an elder who delighted in the Dhamma, who intently studied and reflected upon the Dhamma constantly until he received praise.

A monk who dwells in the Dhamma is one who delights in developing calm (samatha) and insight (vipassanā), who reflects upon and constantly keeps the Dhamma in mind. Such a one does not fall away from the true Dhamma — namely, the thirty-seven factors of enlightenment (bodhipakkhiya-dhamma) and the nine supramundane states (lokuttara-dhamma) — for a heart intent upon the Dhamma leaves no opening for decline to enter.

The lesson is that whatever we love and diligently practice will grow and flourish. One who makes his heart rejoice in the Dhamma — not forcing himself out of duty — advances steadily and firmly along the path.

Verse 365

This verse was spoken to a monk who was a partisan of Devadatta, who had gone over to the wrong side and yet still went about comparing his own gains with those of others.

The Buddha taught that a monk should not despise his own gains and should not go about coveting the gains of others — for when the heart is fixed on longing for what belongs to others, that heart is agitated and unsettled, and so does not attain concentration, neither absorption concentration (appanā-samādhi) nor access concentration (upacāra-samādhi) — for concentration arises only in a heart that is calm and content with what it has.

The lesson is that envy and discontent with what one has are the fierce enemies of a peaceful heart. One who knows contentment with his own gains has a light and easeful heart, ready to develop concentration.

Verse 366

This verse continues from the one before. It was spoken to a monk who was a partisan of Devadatta, to point out the virtue of contentment.

Even if a monk gains but little, yet if he does not despise his own gains — that is, does not scorn them as too few or too low, but remains content and diligent in his own duties — the devas praise him as one of pure livelihood, meaning one who sustains himself blamelessly, and as unweary.

The lesson is that a person's worth is not measured by having much or having little, but by the purity of how it was gained and by one's undauntedness. One who is content with the little he has obtained rightly is praised even by the devas.

Verse 367

This verse was spoken to a brahmin and his brahmin wife who offered the five excellent gifts, to point out the character of one who is a true monk.

One who has no clinging to mind-and-body (nāma-rūpa) as "mine" in any way at all — that is, who does not grasp this body and mind as his own self — therefore does not grieve when mind-and-body passes away, for he sees according to truth that these things are impermanent and naturally subject to change. Such a one is indeed called a true monk.

The lesson is that most mental suffering arises because we hold this body and this mind to be "ours," and so we grieve when they change. One who trains himself to let go of clinging finds a heart that is light and free from sorrow.

Verse 368

This verse is the first in a set spoken to many monks; the Buddha raised up the virtue of loving-kindness as a beginning.

A monk who dwells in loving-kindness is one whose heart abides in goodwill toward all beings as his dwelling-state (vihāra-dhamma). Together with faith in the Buddha's teaching, being firmly established in the teaching, he would attain the state of peace — the state of stillness, namely Nibbāna, which is the stilling of all formations and supreme bliss.

The lesson is that loving-kindness is not merely gentleness toward others, but a means of cleansing one's own heart, making it cool and calm. A heart without enmity or danger is a good foundation from which to advance toward higher stilling and peace.

Verse 369

This verse was spoken to many monks, using the simile of a boat to show the way of practice that crosses beyond suffering.

The boat here means one's person (attabhāva) — this very body and mind of ours. To bail out the boat is to bail out the water, namely the defilements and scattered thoughts. When bailed out and lightened, the boat moves swiftly. The Buddha therefore taught that when one has cut off lust and hatred, that monk will reach Nibbāna.

The lesson is that our life is like a boat with water constantly seeping in; if we do not diligently bail it out, the water will swamp and sink it. To strive to abandon lust and hatred little by little with heedfulness is to bail out the boat until, lightened, it sails to the far shore.

Verse 370

This verse was spoken to many monks, gathering the practices together in sets of five so they would be easy to remember.

The Buddha taught that one should cut off the five lower fetters — the defilements that bind beings to the lower realms; should abandon the five higher fetters — the subtle defilements that bind one to the higher realms; and should develop the five faculties — faith, energy, mindfulness, concentration, and wisdom — ever further. The monk who has gone beyond the five attachments is called one who has crossed the flood — that is, one who has crossed beyond the torrent of the defilements.

The lesson is that the practice of the Dhamma has both a side to be abandoned and a side to be developed, going hand in hand. One who diligently cuts off what should be cut off and cultivates what should be cultivated crosses the great flood of the round of existence (saṃsāra).

Verse 371

This verse was spoken to many monks, warning them with weighty words to hasten their meditation.

The Buddha taught: Meditate — that is, develop the meditative absorptions (jhāna); be not heedless; do not let the mind whirl about in the strands of sensual pleasure — for if one heedlessly delights in sensuality, it is as if one swallows the red-hot iron ball in hell without knowing it, and must afterward burn and wail, "This is suffering indeed!"

The lesson is that heedless delight in sensual pleasure seems sweet at first, but has a scorching penalty that follows. The wise should foresee the danger in advance and hasten to develop concentration this very day, before it is too late.

Verse 372

This verse was spoken to many monks, pointing out the inseparable relationship between meditative absorption and wisdom.

The Buddha taught that there is no absorption for one without wisdom, and no wisdom for one without absorption — for settled concentration is the foundation that enables wisdom to see clearly, and wisdom in turn keeps concentration on the right path. One who has both absorption and wisdom together is therefore reckoned to be in the presence of Nibbāna.

The lesson is that the practice of the Dhamma depends on both calm and clear knowing together, like a bird's two wings — lacking either wing, it cannot fly. One who develops concentration and insight in balance draws truly near to liberation.

Verse 373

This verse was spoken to many monks, describing the happiness of one who strives in a secluded place.

The empty dwelling here means sitting to develop a meditation subject in some secluded spot. A monk who enters such a place, his mind at peace, seeing the Dhamma rightly with insight, gives rise to a delight not of common folk — that is, a refined joy and bliss born of seeing the Dhamma, not the happiness that comes from sensual pleasure as with ordinary worldly people.

The lesson is that happiness has many levels: pleasure from indulgence leaves one ever more depleted the more one indulges, but the happiness of a peaceful mind and clear-seeing wisdom becomes ever fuller the more one cultivates it. One who has tasted the peace of solitude knows there is a happiness more excellent than the happiness the turbulent world pursues.

Verse 374

This verse was spoken to many monks, pointing out the joy and bliss born of developing insight (vipassanā).

At the moment a monk contemplates the rise and fall of the aggregates — that is, sees form and mind arising and passing away every moment according to truth — he gains joy and gladness, which is the deathless for those who know; for this very clear seeing of the three characteristics is the path leading to the deathless, namely Nibbāna.

The lesson is that when we stop resisting the truth that all things must remain forever, and instead turn to watching the natural arising and passing of body and mind, clinging loosens and the heart blooms with wisdom. This is a happiness deeper than all other happiness.

Verse 375

This verse was spoken to many monks, laying out the sequence of preliminary practices for those beginning to strive.

The Buddha said that for a monk of wisdom, the Dhamma that is the beginning consists of: guarding of the faculties — that is, watching over eye, ear, nose, tongue, body, and mind; contentment — being satisfied with whatever one has as it comes; and restraint in the Pātimokkha — keeping the moral precepts and discipline pure. These three are the foundation upon which one builds toward the clear seeing of the deathless.

The lesson is that the practice of the Dhamma must proceed in sequence, beginning with restraint and contentment as a firm foundation — just as building a house requires driving the piles in firmly first. One who skips over the basic steps will find it hard to advance in the higher Dhamma.

Verse 376

This verse was spoken to many monks, advising on the keeping of good friends and fine conduct as a path to freedom from suffering.

The Buddha taught one to associate with good friends among the monks who are of pure livelihood and unweary; one should be given to hospitality — welcoming visitors with goodwill — and skilled in good conduct, having fine behavior. For when one practices in accord with these virtues, he becomes abounding in gladness and makes an end of suffering.

The lesson is that good surroundings and good friends have the greatest bearing on one's progress in the Dhamma. One who dwells near good friends and has beautiful conduct has a joyful heart and gains the support to walk all the way to the end of suffering.

Verse 377

This verse was spoken to five hundred monks, using the simile of the jasmine plant to show the way of letting go of the defilements.

The Buddha taught one to cast off lust and hatred, just as the jasmine sheds its withered flowers — as the jasmine lets its wilted blossoms fall away of themselves without holding onto them, so too a monk should let the lust and irritation in his heart drop away in the same manner.

The lesson is that a defilement that has withered through contemplating its danger is like a flower whose time is up — it should be let fall, not clutched and hoarded. One who knows how to lay down lust and hatred naturally has a heart as light and airy as a tree that sheds its old leaves to put forth new ones.

Verse 378

This verse was spoken concerning the Elder Santakāya, whose bearing was peaceful and restrained, a ground for the arising of faith; the Buddha raised him up to teach the monks.

Peaceful body means having no evil conduct of body, such as killing living beings; peaceful speech means having no false speech and the like; peaceful mind means not fixing one's gaze in longing for the belongings of others. When one is well concentrated and has cast out the world's bait — that is, cast off the world's alluring lures — that monk is called one who is stilled.

The lesson is that true peace must be peaceful all at once in body, speech, and mind — not merely still outwardly while the heart still churns with longing. One who trains all three avenues to be peaceful in harmony is one who is cool and stilled with firmness.

Verse 379

This verse was spoken concerning the Elder Naṅgalakūṭa, and the Buddha raised it up to teach the monks to know how to admonish themselves.

The Buddha taught: admonish yourself by yourself and examine yourself by yourself — that is, constantly reproach and inspect one's own conduct, without waiting for others to come and reprove. If a monk has guarded himself and is under the direction of mindfulness, he will dwell in happiness.

The lesson is that people tend to see the faults of others easily but overlook their own shortcomings. One who diligently inspects and admonishes his own heart with mindfulness corrects himself in good time and lives peacefully without needing anyone else to point things out.

Verse 380

This verse was spoken concerning the Elder Naṅgalakūṭa in continuation, emphasizing that the true refuge is oneself.

Oneself indeed is one's own refuge; oneself indeed is one's own destiny — that is, one's own shelter and sanctuary. Therefore one should restrain oneself well, meaning to prevent unwholesome deeds not yet arisen from arising within oneself, just as a horse-dealer guards a fine steed, cherishing it with careful vigilance.

The lesson is that good and evil, happiness and suffering, all arise from ourselves as the doer. Others can only point the way, but we must walk it ourselves. One who knows how to cherish and guard his own heart from falling into the path of evil is said to have gained the most excellent refuge of all.

Verse 381

This verse was spoken concerning the Elder Vakkali, who had once been infatuated with gazing upon the Buddha's physical form; the Buddha taught him to set his heart on the Dhamma with gladness instead.

A monk abounding in gladness is one whose heart is joyful and delighted; together with faith in the Buddha's teaching, he would attain the state of peace — the Dhamma that stills formations, and is bliss — that is, he reaches supreme peace.

The lesson is that faith and devotion accompanied by joy and gladness are a force that supports the heart to advance in the Dhamma; yet that faith must be inclined toward practice for the sake of peace, and not stop merely at outward admiration. One who develops gladness in the Dhamma attains true happiness.

Verse 382

This verse was spoken concerning the novice Sumana, who, though still of tender years, applied himself to striving until he attained lofty virtue; the Buddha raised him up in praise.

The monk who, though still young, yet applies himself to the Buddha's teaching — that is, diligently practices the Dhamma from an early age — that monk illumines this world, as the moon freed from a cloud which, once free of the cloud that veiled it, shines forth brilliantly everywhere.

The lesson is that virtue and diligence are not limited by age. One who begins to practice while young, with sincere resolve, radiates the light of goodness as an example to others. One should make the days of youth bear fruit, and not let them pass by in vain.