AN 6.51 · With Ānanda
AN 6.51 · Ānandasutta
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:
“Reverend Sāriputta, how does a mendicant get to hear a teaching they haven’t heard before? How do they remember those teachings they have heard? How do they keep exercising the teachings with which they are already familiar? And how do they come to understand what they haven’t understood before?”
“Kittāvatā nu kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti?
“Well, Venerable Ānanda, you’re very learned. Why don’t you clarify this yourself?”
“Āyasmā kho ānando bahussuto. Paṭibhātu āyasmantaṁyeva ānandan”ti.
“Well then, Reverend Sāriputta, listen and apply your mind well, I will speak.”
“Tenahāvuso sāriputta, suṇāhi, sādhukaṁ manasi karohi; bhāsissāmī”ti.
“Yes, reverend,” Sāriputta replied. Ānanda said this:
“Evamāvuso”ti kho āyasmā sāriputto āyasmato ānandassa paccassosi. Āyasmā ānando etadavoca:
“Reverend Sāriputta, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations.
“Idhāvuso sāriputta, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ.
Then, just as they learned and memorized it, they teach others in detail, make them recite in detail, they rehearse it themselves in detail, and they think about and consider the teaching in their heart, examining it with the mind.
So yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ vāceti, yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati.
They enter the rains retreat in a monastery with senior mendicants who are very learned, inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines. From time to time they go up to those mendicants and ask them questions: ‘Why, sir, does it say this? What does that mean?’ Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
Yasmiṁ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṁ āvāse vassaṁ upeti. Te kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ; imassa kvattho’ti? Te tassa āyasmato avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodenti.
This is how a mendicant gets to hear a teaching they haven’t heard before. It’s how they remember those teachings they have heard. It’s how they keep exercising the teachings with which they are already familiar. And it’s how they come to understand what they haven’t understood before.”
Ettāvatā kho, āvuso sāriputta, bhikkhu assutañceva dhammaṁ suṇāti, sutā cassa dhammā na sammosaṁ gacchanti, ye cassa dhammā pubbe cetasā samphuṭṭhapubbā te ca samudācaranti, aviññātañca vijānātī”ti.
“It’s incredible, reverend, it’s amazing! How well said this was by Venerable Ānanda! And we will remember Venerable Ānanda as someone who possesses these six qualities.
“Acchariyaṁ, āvuso, abbhutaṁ, āvuso, yāva subhāsitañcidaṁ āyasmatā ānandena. Imehi ca mayaṁ chahi dhammehi samannāgataṁ āyasmantaṁ ānandaṁ dhārema.
For Ānanda memorizes the teaching … statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. Those venerables reveal to Ānanda what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.”
Āyasmā hi ānando dhammaṁ pariyāpuṇāti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. Āyasmā ānando yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ deseti, āyasmā ānando yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ vāceti, āyasmā ānando yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena sajjhāyaṁ karoti, āyasmā ānando yathāsutaṁ yathāpariyattaṁ dhammaṁ cetasā anuvitakketi anuvicāreti manasānupekkhati. Āyasmā ānando yasmiṁ āvāse therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā tasmiṁ āvāse vassaṁ upeti. Te āyasmā ānando kālena kālaṁ upasaṅkamitvā paripucchati paripañhati: ‘idaṁ, bhante, kathaṁ; imassa kvattho’ti? Te āyasmato ānandassa avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṁ paṭivinodentī”ti.
Navamaṁ.
AN 6.52 · Aristocrats
AN 6.52 · Khattiyasutta
And then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:
“Aristocrats, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Khattiyā, bho gotama, kiṁadhippāyā, kiṁupavicārā, kiṁadhiṭṭhānā, kiṁabhinivesā, kiṁpariyosānā”ti?
“Aristocrats, brahmin, have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on power. They insist on territory. Their ultimate goal is authority.”
“Khattiyā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā balādhiṭṭhānā pathavībhinivesā issariyapariyosānā”ti.
“Brahmins, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Brāhmaṇā pana, bho gotama, kiṁadhippāyā, kiṁupavicārā, kiṁadhiṭṭhānā, kiṁabhinivesā, kiṁpariyosānā”ti?
“Brahmins have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on the hymns. They insist on sacrifice. Their ultimate goal is the realm of divinity.”
“Brāhmaṇā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā mantādhiṭṭhānā yaññābhinivesā brahmalokapariyosānā”ti.
“Householders, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Gahapatikā pana, bho gotama, kiṁadhippāyā, kiṁupavicārā, kiṁadhiṭṭhānā, kiṁabhinivesā, kiṁpariyosānā”ti?
“Householders have wealth as their ambition. They’re preoccupied with wisdom. They’re fixated on their profession. They insist on work. Their ultimate goal is to complete their work.”
“Gahapatikā kho, brāhmaṇa, bhogādhippāyā paññūpavicārā sippādhiṭṭhānā kammantābhinivesā niṭṭhitakammantapariyosānā”ti.
“Women, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Itthī pana, bho gotama, kiṁadhippāyā, kiṁupavicārā, kiṁadhiṭṭhānā, kiṁabhinivesā, kiṁpariyosānā”ti?
“Women have a man as their ambition. They’re preoccupied with adornments. They’re fixated on their children. They insist on being without a co-wife. Their ultimate goal is authority.”
“Itthī kho, brāhmaṇa, purisādhippāyā alaṅkārūpavicārā puttādhiṭṭhānā asapattībhinivesā issariyapariyosānā”ti.
“Bandits, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Corā pana, bho gotama, kiṁadhippāyā, kiṁupavicārā, kiṁadhiṭṭhānā, kiṁabhinivesā, kiṁpariyosānā”ti?
“Bandits have theft as their ambition. They’re preoccupied with a hiding place. They’re fixated on their sword. They insist on darkness. Their ultimate goal is invisibility.”
“Corā kho, brāhmaṇa, ādānādhippāyā gahanūpavicārā satthādhiṭṭhānā andhakārābhinivesā adassanapariyosānā”ti.
“Ascetics, worthy Gotama, have what as their ambition? What is their preoccupation? What are they fixated on? What do they insist on? What is their ultimate goal?”
“Samaṇā pana, bho gotama, kiṁadhippāyā, kiṁupavicārā, kiṁadhiṭṭhānā, kiṁabhinivesā, kiṁpariyosānā”ti?
“Ascetics have patience and gentleness as their ambition. They’re preoccupied with wisdom. They’re fixated on ethical conduct. They insist on owning nothing. Their culmination is extinguishment.”
“Samaṇā kho, brāhmaṇa, khantisoraccādhippāyā paññūpavicārā sīlādhiṭṭhānā ākiñcaññābhinivesā nibbānapariyosānā”ti.
“It’s incredible, worthy Gotama, it’s amazing! The worthy Gotama knows the ambition, preoccupation, fixation, insistence, and ultimate goal of aristocrats, brahmins, householders, women, bandits, and ascetics. Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
“Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Khattiyānampi bhavaṁ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Brāhmaṇānampi bhavaṁ gotamo jānāti …pe… gahapatīnampi bhavaṁ gotamo jānāti … itthīnampi bhavaṁ gotamo jānāti … corānampi bhavaṁ gotamo jānāti … samaṇānampi bhavaṁ gotamo jānāti adhippāyañca upavicārañca adhiṭṭhānañca abhinivesañca pariyosānañca. Abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Dasamaṁ.
AN 6.53 · Diligence
AN 6.53 · Appamādasutta
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
Atha kho aññataro brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so brāhmaṇo bhagavantaṁ etadavoca:
“Worthy Gotama, is there one thing that, when developed and cultivated, secures benefits for both this life and lives to come?”
“Atthi nu kho, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti?
“There is, brahmin.”
“Atthi kho, brāhmaṇa, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti.
“So what is it?”
“Katamo pana, bho gotama, eko dhammo bhāvito bahulīkato yo ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti?
“Diligence, brahmin, is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
“Appamādo kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko.
The footprints of all creatures that walk can fit inside an elephant’s footprint. So an elephant’s footprint is said to be the biggest of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
Seyyathāpi, brāhmaṇa, yāni kānici jaṅgalānaṁ pāṇānaṁ padajātāni, sabbāni tāni hatthipade samodhānaṁ gacchanti; hatthipadaṁ tesaṁ aggamakkhāyati, yadidaṁ mahantattena. Evamevaṁ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko.
The rafters of a bungalow all lean to the peak, slope to the peak, and meet at the peak, so the peak is said to be the topmost of them all. In the same way, diligence is one thing …
Seyyathāpi, brāhmaṇa, kūṭāgārassa yā kāci gopānasiyo sabbā tā kūṭaṅgamā kūṭaninnā kūṭasamosaraṇā, kūṭaṁ tāsaṁ aggamakkhāyati; evamevaṁ kho, brāhmaṇa …pe….
A reed-cutter, having cut the reeds, grabs them at the top and shakes them down, shakes them about, and shakes them off. In the same way, diligence is one thing …
Seyyathāpi, brāhmaṇa, pabbajalāyako pabbajaṁ lāyitvā agge gahetvā odhunāti nidhunāti nicchādeti; evamevaṁ kho, brāhmaṇa …pe….
When the stalk of a bunch of mangoes is cut, all the mangoes attached to the stalk will follow along. In the same way, diligence is one thing …
Seyyathāpi, brāhmaṇa, ambapiṇḍiyā vaṇṭacchinnāya yāni kānici ambāni vaṇṭūpanibandhanāni sabbāni tāni tadanvayāni bhavanti; evamevaṁ kho, brāhmaṇa …pe….
All lesser rulers are vassals of a wheel-turning monarch, so the wheel-turning monarch is said to be the foremost of them all. In the same way, diligence is one thing …
Seyyathāpi, brāhmaṇa, ye keci khuddarājāno sabbete rañño cakkavattissa anuyantā bhavanti, rājā tesaṁ cakkavattī aggamakkhāyati; evamevaṁ kho, brāhmaṇa …pe….
The radiance of all the stars is not worth a sixteenth part of the moon’s radiance, so the moon’s radiance is said to be the best of them all. In the same way, diligence is one thing that, when developed and cultivated, secures benefits for both this life and lives to come.
Seyyathāpi, brāhmaṇa, yā kāci tārakarūpānaṁ pabhā sabbā tā candassa pabhāya kalaṁ nāgghanti soḷasiṁ, candappabhā tāsaṁ aggamakkhāyati; evamevaṁ kho, brāhmaṇa, appamādo eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ yo ca attho samparāyiko.
This is the one thing that, when developed and cultivated, secures benefits for both this life and lives to come.”
Ayaṁ kho, brāhmaṇa, eko dhammo bhāvito bahulīkato ubho atthe samadhiggayha tiṭṭhati—diṭṭhadhammikañceva atthaṁ, yo ca attho samparāyiko”ti.
“Excellent, worthy Gotama! Excellent! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”
“Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Ekādasamaṁ.
AN 6.54 · About Dhammika
AN 6.54 · Dhammikasutta
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
Then the local lay followers thought to themselves, “We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?”
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
Then the local lay followers thought to themselves, “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery. Why don’t we banish Venerable Dhammika?”
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.
Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave this monastery. You’ve stayed here long enough.”
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; alaṁ te idha vāsenā”ti.
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi. Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
Then the local lay followers thought to themselves: …
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.
They said to Venerable Dhammika, “Sir, please leave this monastery. You’ve stayed here long enough.”
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; alaṁ te idha vāsenā”ti.
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
Then the local lay followers thought to themselves, “Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati …pe…. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāma sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave all seven monasteries in our native land.”
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
Then Venerable Dhammika thought, “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?” He thought, “Why don’t I go to see the Buddha?”
Atha kho āyasmato dhammikassa etadahosi: “pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi. Kahaṁ nu kho dāni gacchāmī”ti? Atha kho āyasmato dhammikassa etadahosi: “yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “So, Brahmin Dhammika, where have you come from?”
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti?
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.
“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.
Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird. When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship. In the same way, now that you’ve been banished from all of those places, you have come to me.
Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. Sace so samantā tīraṁ passati, tathāgatakova hoti. Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati. Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.
Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues. Its fruits were as large as a rice pot. And they were as sweet as pure wild honey. The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No one guarded the fruit, yet no one damaged another’s fruits.
Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ; seyyathāpi nāma āḷhakathālikā. Evamassa sādūni phalāni ahesuṁ; seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, ‘Oh lord, how incredible, how amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’ Then the royal banyan tree gave no more fruit.
Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.
Then King Koravya went up to Sakka, lord of gods, and said to him, ‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree. Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.
Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: ‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti. Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.
Then Sakka went up to that deity, and said, ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’
Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṁ devataṁ etadavoca: ‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti?
‘Because, my good fellow, a violent storm came and felled and uprooted my home.’
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘Well, did you stand by your tree’s duty when the storm came?’
‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?
‘But my good fellow, how does a tree stand by its duty?’
‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’
‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.
‘I will stand by a tree’s duty! May my home be as it was before!’
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ.
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?
“But sir, how do I stand by an ascetic’s duty?”
“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?
“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them. That’s how an ascetic stands by an ascetic’s duty.”
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.
“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”
“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
Once upon a time, there was a teacher named Mūgapakkha … Aranemi … Kuddālaka … Hatthipāla … Jotipāla. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Bhūtapubbaṁ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi …pe… Aranemi nāma satthā ahosi … … Kuddālako nāma satthā ahosi … … Hatthipālo nāma satthā ahosi … … Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. Jotipālo satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?”
Taṁ kiṁ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
“Yes, sir.”
“Evaṁ, bhante”.
“They would indeed. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness. Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. So you should train like this: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’ That is how you should train.
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. Taṁ kissa hetu? Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ: ‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.
Sunetta and Mūgapakkha,and Aranemi the brahmin,Hatthipāla the student,and Kuddālaka were Teachers.
Sunetto mūgapakkho ca,aranemi ca brāhmaṇo;Kuddālako ahu satthā,hatthipālo ca māṇavo.
And Jotipāla Govindawas priest for seven kings.These six famous teachers,harmless ones of the past,
Jotipālo ca govindo,ahu sattapurohito;Ahiṁsakā atītaṁse,cha satthāro yasassino.
were free of putrefaction, compassionate,gone beyond the fetter of sensuality.Detached from sensual desire,they were reborn in the realm of divinity.
Nirāmagandhā karuṇedhimuttā,Kāmasaṁyojanātigā;Kāmarāgaṁ virājetvā,Brahmalokūpagā ahuṁ.
Many hundreds oftheir disciples were alsofree of putrefaction-stench, compassionate,gone beyond the fetter of sensuality.Detached from sensual desire,they were reborn in the realm of divinity.
Ahesuṁ sāvakā tesaṁ,Anekāni satānipi;Nirāmagandhā karuṇedhimuttā,Kāmasaṁyojanātigā;Kāmarāgaṁ virājetvā,Brahmalokūpagā ahuṁ.
One who insultswith malicious intentthese non-Buddhist seers,free of desire, immersed in samādhi;such a manbrims with much wickedness.
Yete isī bāhirake,vītarāge samāhite;Paduṭṭhamanasaṅkappo,yo naro paribhāsati;Bahuñca so pasavati,apuññaṁ tādiso naro.
But one who insultswith malicious intenta single individual accomplished in view,a mendicant disciple of the Buddha;that manbrims even more with wickedness.
Yo cekaṁ diṭṭhisampannaṁ,Bhikkhuṁ buddhassa sāvakaṁ;Paduṭṭhamanasaṅkappo,Yo naro paribhāsati;Ayaṁ tato bahutaraṁ,Apuññaṁ pasave naro.
You shouldn’t attack a holy person,who has given up the grounds for views.This individual is calledthe seventh of the noble Saṅgha.
Na sādhurūpaṁ āsīde,diṭṭhiṭṭhānappahāyinaṁ;Sattamo puggalo eso,ariyasaṅghassa vuccati.
They’re not free of desire for sensual pleasures,and their faculties are still immature:faith, mindfulness, and energy,serenity and discernment.
Avītarāgo kāmesu,yassa pañcindriyā mudū;Saddhā sati ca vīriyaṁ,samatho ca vipassanā.
If you attack such a mendicant,you first hurt yourself.Having hurt yourself,you harm the other.
Tādisaṁ bhikkhumāsajja,pubbeva upahaññati;Attānaṁ upahantvāna,pacchā aññaṁ vihiṁsati.
But if you protect yourself,the other is also protected.So you should protect yourself.An astute person is always uninjured.”
Yo ca rakkhati attānaṁ,rakkhito tassa bāhiro;Tasmā rakkheyya attānaṁ,akkhato paṇḍito sadā”ti.
Dvādasamaṁ.
Dhammikavaggo pañcamo.
Tassuddānaṁ
Nāgamigasālā iṇaṁ,Cundaṁ dve sandiṭṭhikā duve;Khemaindriya ānanda,Khattiyā appamādena dhammikoti.
Paṭhamo paṇṇāsako samatto.