Mala Vagga — The Chapter on Impurities

Verse 235

This verse was spoken to the son of an aged cattle-butcher, who had not accumulated any goodness whatsoever.

The Buddha likened this old man to a withered leaf about to fall from its stalk. Now the messengers of Yama — here meaning death — had appeared right before him. He was standing at the very gate of decline, that is, near the end of his life, yet he carried no provisions for the journey — meaning merit — with him at all, not even a little.

The lesson is that this life is short and uncertain. Old age and death arrive without warning. The wise should therefore accumulate goodness as provisions while they still have strength, and not wait until the yellowing leaf is about to fall before feeling regret.

Verse 236

Continuing from the previous verse, the Buddha instructed the son of the aged cattle-butcher further, urging him not to sink into despair but to rise up and reform himself.

He pointed out the way: make a refuge for yourself by performing wholesome deeds, strive quickly and do not procrastinate, and become wise, that is, one who knows right from wrong. When you have removed impurity — the defilements — and no longer have the defilement of the mounds obstructing the heart, you will reach the divine plane of the noble ones, the domain of the noble ones (ariya).

Even though little of life remains, it is not too late to begin doing good. The true refuge lies not in others, but in one's own effort and merit.

Verse 237

This verse was still spoken to the son of the aged cattle-butcher, reminding him to recognize the years that had passed him by.

The Buddha said that now he was one whose life had been carried to its close — having passed through all three stages: the first, the middle, and the last — nearing the full end of his lifespan, about to set out for the presence of Yama, the king of death, that is, death itself. Yet he had no resting place along the way and no provisions for the journey — meaning merit.

This is a warning for people of every age, and especially for those advanced in years, to turn and prepare provisions of goodness before the final journey arrives, for no one can escape death.

Verse 238

This verse was spoken to the son of the aged cattle-butcher, pointing out the way once again while revealing the supreme fruit of effort.

The Buddha bade him make a refuge for himself through wholesome deeds, to strive quickly, and to become wise. When he had removed impurity — the defilements beginning with lust — completely, and no longer had the defilement of the mounds remaining, the fruit gained would be that he would no longer come to birth and old age, meaning liberation from the round of rebirth (saṃsāra), no longer wandering through repeated birth and aging.

The lesson is that purifying the heart is not merely for a fortunate rebirth in the life to come; its ultimate goal is liberation from all birth, aging, sickness, and death.

Verse 239

This verse was spoken to a brahmin who frequently performed wholesome deeds. The Buddha praised the practice done gradually and steadily.

He taught that the wise one should remove the impurity — that is, his own defilements — little by little, moment by moment, in due order, just as a goldsmith who gradually drives out the tarnish and impurities from gold, bit by bit, until he obtains pure gold.

The lesson is that purifying the heart is work that must be done consistently and patiently, not once and for all. Do not be discouraged that the defilements are still many; simply keep striving to reduce and abandon them a little each day. One day the heart will become bright, like gold that has passed through smelting and the removal of impurity.

Verse 240

This verse was spoken to the monks concerning the story of the Elder Tissa, to show that evil deeds turn back to destroy the one who does them.

The Buddha gave the comparison: rust arises from iron, but once arisen it turns back and devours that very iron; just so, one's own evil deeds lead the one who transgresses moderation (dhonā) to a woeful destination. The word dhonā means the wisdom that reflects upon the four requisites before using them; thus "one who transgresses dhonā" means one who consumes and uses things without reflection.

The lesson is that the evil we create harms no one so much as ourselves. Therefore one should live and use things with mindfulness and wisdom, so as not to let the defilements build up like rust that devours the heart.

Verse 241

This verse concerns the story of the Elder Lāḷudāyī. The Buddha showed that good things decline through neglect.

He gave examples of the impurity of various things: sacred texts — that is, knowledge and the arts — are lost because they are not recited and reviewed; a house falls into ruin because its owner is not diligent in maintaining and repairing it; beauty becomes dull and grimy because of laziness in cleansing the body; and one whose duty is to guard fails through heedlessness — which for a householder means heedlessness with regard to possessions, and for one gone forth means failure to restrain the six sense faculties.

The lesson is that everything of value must be diligently cared for — whether knowledge, wealth, health, or one's duties. Heedlessness and laziness are the impurities that cause good things to decline little by little.

Verse 242

This verse was spoken to a young man whose wife was prone to infidelity. The Buddha pointed out the impurity hidden within conduct.

He said that a woman who misconducts herself — that is, who is unfaithful to her husband — is thereby her own impurity; a giver who is stingy is the impurity of giving; and in general, evil deeds — meaning all unwholesome states — become clinging impurities both in this world and in the next.

The lesson is that true impurity is not external dust, but evil in conduct and in the heart, which follows the doer through both this life and the next. One should therefore guard one's conduct and keep it clean and spotless.

Verse 243

This verse was spoken to the young man whose wife was prone to infidelity, following the previous verse. The Buddha pointed to the most grievous impurity of all.

He said that among all impurities, the impurity worse than any other is ignorance (avijjā) — the failure to see the truth clearly — because ignorance is the root that gives rise to all other impurities. He then called upon the monks to cast off this impurity of ignorance, so as to dwell free from impurity.

The lesson is that purifying external evil is not enough; one must uproot ignorance by cultivating wisdom. When clear knowing arises, all impurities lose their footing, and the heart becomes truly pure.

Verse 244

This verse concerns the story of the monk Cūḷasārī. The Buddha compared the way of life of the shameless person with that of one who has moral shame.

He said that a person without shame, brazen-faced as a crow, who likes to slander others, likes to push himself forward, is reckless, and has defiled conduct, seems on the surface to live easily, because he feels no embarrassment in doing evil and does whatever he pleases.

The lesson is that the ease of the shameless person is only a false ease, for he is accumulating disgrace for himself. One should reflect and see how truly shameful a life devoid of moral shame is. (Please read together with the following verse.)

Verse 245

This verse concerns the story of the monk Cūḷasārī, following the previous verse, to show the life of one with moral shame in contrast.

The Buddha said that one who has shame toward evil, who constantly seeks purity, who is not indolent, not reckless, of pure livelihood and endowed with wisdom, seems on the surface to live hard, because he must always guard and restrain himself and not follow the defilements.

The lesson is that the hardship of one with moral shame is a hardship of worth, for it is the effort to resist the defilements in order to preserve purity. The Buddha therefore praised a life that is hard through goodness above a life that is easy through evil. The wise should choose to walk this path.

Verse 246

This verse was spoken to five lay followers, each of whom kept only some of the precepts but not all. The Buddha gathered together the principal unwholesome deeds.

He spoke of a person who transgresses the precepts — namely, destroying life, cutting short the lives of others; taking what is not given, taking what its owner has not offered; going to another's wife, violating the spouse of another; and speaking falsehood, uttering distorted speech.

This verse sets out the basic framework of moral discipline for human beings. The lesson is that these four precepts are the safeguards of humanity and society; the one who transgresses them is said to destroy the very foundation of his own goodness. (Please read on in the following verse.)

Verse 247

This verse was spoken to the five lay followers, following the previous verse. The Buddha added the fifth point, the very cause of ruin.

He spoke of one addicted to drinking liquor and intoxicants as one who is digging up his own capital here in this world. This phrase refers to mortgaging or selling off one's fields and gardens outright in order to get money to buy liquor to drink, until one is left utterly destitute.

The lesson is that consuming intoxicants not only destroys one's mindfulness and wisdom, but also undermines the status and wealth one has painstakingly built, bringing them to ruin even within this life. Those who desire prosperity should keep far away from it.

Verse 248

This verse was spoken to the five lay followers as a concluding admonition, so that they might be aware of the danger within them.

The Buddha admonished them: O good man, know that those of evil ways are unrestrained — that is, they let body, speech, and mind follow the power of the defilements. He then warned them not to let greed (lobha) — covetousness — and unrighteousness (adhamma) — here meaning hatred (dosa) — oppress and crush them into suffering for a long time.

The lesson is that defilements such as greed and hatred are the very agents that overpower the heart into doing evil and bring suffering. The wise should guard and restrain the heart, refusing to fall under their power, so as not to endure suffering that drags on and on.

Verse 249

This verse concerns the story of a young monk named Tissa, who was often displeased with the gains and honors that others received.

The Buddha said that ordinarily people give according to their faith and confidence, some giving much and some little, each differently. Any monk who is displeased with the food and drink offered to others, watching and comparing with envy, does not attain concentration, by day or by night.

The lesson is that envy of others' gains is a barrier that keeps the heart from becoming calm. One who hopes for spiritual progress should be content with what one has received and not set the mind on eyeing the giving to others with fault-finding. (Please read on in the following verse.)

Verse 250

This verse concerns the story of the young monk named Tissa, following the previous verse. The Buddha pointed to the fruit of abandoning the unwholesome mind.

He said that the monk who has cut off the unwholesome mind — that is, displeasure and envy — uprooting it and severing its root completely, attains concentration both by day and by night. The word "concentration" (samādhi) here means both access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi), as well as the concentration of the path and of the fruit.

The lesson is that when one has uprooted envy and unwholesomeness from the heart, the mind becomes light and steady, easily settling into concentration. A heart free from the taints of defilement is a heart ready for calm and wisdom.

Verse 251

This verse was spoken to one of the five lay followers. The Buddha compared four defilements to things that nothing can equal.

He said that there is no fire equal to lust (rāga), for lust burns the heart within without showing any smoke; there is no grip equal to hatred (dosa), for hatred seizes beings without end; there is no net equal to delusion (moha), for delusion binds so tightly that it is hard to escape; and there is no river equal to craving (taṇhā), for craving is never full and never runs dry.

The lesson is that these four defilements are far more terrible than external dangers, for external dangers have an end, but the inner defilements burn and sweep beings along endlessly. One should stand guard over the heart against these fires and currents.

Verse 252

This verse was spoken to Meṇḍaka the wealthy merchant. The Buddha pointed out the nature of a person who sees only the faults of others.

He said that the faults of others are easily seen, but one's own faults are hard to see, because such a person likes to scatter the faults of others like one winnowing chaff, spreading them far and wide, yet conceals his own faults like a fowler camouflaging himself in hiding. The word fault here means a slip or failing.

The lesson is that people are usually adept at finding fault in others while overlooking their own shortcomings. The wise should diligently examine themselves first, accepting and correcting their own faults, rather than going about scattering the faults of others to ruin.

Verse 253

This verse concerns the Elder Ujjhānasaññī, who was fond of constantly going about finding fault with other monks.

The Buddha said that one who keeps searching out the faults of others and is ever intent on finding fault will have his taints grow — the taints (āsava) being the defilements that lie fermenting and dormant in the character — and he becomes far from the destruction of the taints, that is, far indeed from Nibbāna.

The lesson is that fixing one's gaze only on the faults of others does not make oneself better; it only increases the defilement in one's own heart. Those who desire liberation should turn their gaze inward to purify their own heart instead of forever finding fault with others.

Verse 254

This verse was spoken in answer to the question of the wanderer Subhadda. The Buddha pointed out the mark of a true recluse and the danger of mental proliferation.

He said that there is no footprint in the sky and no recluse outside — that is, there is no recluse established in the noble path and fruit outside the Buddha's teaching. Ordinary beings still delight in and cling to the proliferating states (papañca) — the defilements that cause delay, namely craving, views, and conceit — but the Tathāgatas have no such proliferation at all.

The lesson is that the true path out of suffering lies in abandoning craving, views, and conceit, which are what hold the heart back and delay it in the round of rebirth. Whoever can relinquish these draws near to true nobility.

Verse 255

This verse was spoken in answer to the question of the wanderer Subhadda, following the previous verse. The Buddha pointed out the truth of impermanence and the steadfastness of the Buddhas.

He reaffirmed that there is no footprint in the sky, no recluse outside — that is, there is no recluse bearing the noble path and fruit outside the Buddha's teaching — and said that no conditioned things are permanent. The word "conditioned things" (saṅkhāra) here means the five aggregates, all of which are impermanent; while for the Buddhas there is no wavering, that is, they are steadfast, unmoved by any defilement or worldly condition.

The lesson is that all that is fashioned by conditions is impermanent and worthy of relinquishment. One who has purified the heart until the defilements are ended has a mind steady and unwavering, like the Buddha. This is the cool peace that is the supreme goal.