Reference Translation by Bhikkhu Sujato (CC0).
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu.
Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.
Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves,
“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
“We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.
Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
But the visiting mendicants don’t stay. They leave, abandoning the monastery.
Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
What is the cause, what is the reason for this?”
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves,
“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.
Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.
Why don’t we banish Venerable Dhammika?”
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
Then the local lay followers went up to Venerable Dhammika and said to him,
“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā;
“Sir, please leave this monastery.
alaṁ te idha vāsenā”ti.
You’ve stayed here long enough.”
Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi.
Then Venerable Dhammika left and went to another monastery.
Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves: …
“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.
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
They said to Venerable Dhammika,
“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā;
“Sir, please leave this monastery.
alaṁ te idha vāsenā”ti.
You’ve stayed here long enough.”
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi.
Then Venerable Dhammika left and went to another monastery.
Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.
Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves,
“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.
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
Then the local lay followers went up to Venerable Dhammika and said to him,
“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Sir, please leave all seven monasteries in our native land.”
Atha kho āyasmato dhammikassa etadahosi:
Then Venerable Dhammika thought,
“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi.
“I’ve been banished by the local lay followers from all seven monasteries in my native land.
Kahaṁ nu kho dāni gacchāmī”ti?
Where am I to go now?”
Atha kho āyasmato dhammikassa etadahosi:
He thought,
“yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.
“Why don’t I go to see the Buddha?”
Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi.
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.
Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca:
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,
“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti?
“So, Brahmin Dhammika, where have you come from?”
“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.
“Enough, Brahmin Dhammika, what’s that to you? 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.
Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti.
When their ship was out of sight of land, they released the bird.
So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ.
It flew right away to the east, the west, the north, the south, upwards, and in-between.
Sace so samantā tīraṁ passati, tathāgatakova hoti.
If it saw land on any side, it went there and stayed.
Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati.
But if it saw no land on any side it returned to the ship.
Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.
In the same way, now that you’ve been banished from all of those places, you have come to me.
Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo.
Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.
Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ;
Its fruits were as large as
seyyathāpi nāma āḷhakathālikā.
a rice pot.
Evamassa sādūni phalāni ahesuṁ;
And they were as sweet as
seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ.
pure wild honey.
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.
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.
Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti.
No-one guarded the fruit, yet no-one damaged another’s fruits.
Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi:
Then the deity haunting the royal banyan tree thought,
‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘Oh lord, how incredible, how amazing!
Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti.
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?’
Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.
Then the royal banyan tree gave no more fruit.
Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca:
Then King Koravya went up to Sakka, lord of gods, and said to him,
‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti.
‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi.
Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.
Then the deity haunting the tree stood 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:
Then Sakka went up to that deity, and said,
‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti?
‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘Because, my good fellow, a violent storm came and felled and uprooted my home.’
‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?
‘Well, did you stand by your tree’s duty when the storm came?’
‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?
‘But my good fellow, how does a tree stand by its duty?’
‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti.
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.
Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā.
Yet the deity is not displeased or upset because of this.
Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.
This is how a tree stands by its duty.’
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.
‘I will stand by a tree’s duty! May my home be as it was before!’
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ.
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.
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?
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?”
“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?
“But sir, how do I stand by an ascetic’s duty?”
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.
“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.
Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.
That’s how an ascetic stands by an ascetic’s duty.”
“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”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.”
“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.
“Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.
Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.
He had many hundreds of disciples.
Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi.
He taught them the path to rebirth in the company of Divinity.
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.
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.
Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
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, mūgapakkho nāma satthā ahosi …pe…
Once upon a time there was a teacher named Mūgapakkha …
Aranemi nāma satthā ahosi …
Aranemi …
… Kuddālako nāma satthā ahosi …
Kuddālaka …
… Hatthipālo nāma satthā ahosi …
Hatthipāla …
… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo.
Jotipāla. He was a religious founder and was free of desire for sensual pleasures.
Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.
He had many hundreds of disciples.
Jotipālo satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi.
He taught them the way to rebirth in the company of Divinity.
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.
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.
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.
Taṁ kiṁ maññasi, brāhmaṇa dhammika,
What do you think, Brahmin Dhammika?
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
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?”
“Evaṁ, bhante”.
“Yes, sir.”
“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.
“They would indeed.
Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.
But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.
Taṁ kissa hetu?
Why is that?
Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu.
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.
Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ:
So you should train like this:
‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.
‘We will have no malicious intent for those who we want to have as our spiritual companions.’
Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.
That is how you should train.
Sunetto mūgapakkho ca,
Sunetta and Mūgapakkha,
aranemi ca brāhmaṇo;
and Aranemi the brahmin,
Kuddālako ahu satthā,
Hatthipāla the student,
hatthipālo ca māṇavo.
and Kuddālaka were Teachers.
Jotipālo ca govindo,
And Jotipāla Govinda
ahu sattapurohito;
was priest for seven kings.
Ahiṁsakā atītaṁse,
These six famous teachers,
cha satthāro yasassino.
harmless ones of the past,
Nirāmagandhā karuṇedhimuttā,
were free of putrefaction, compassionate,
Kāmasaṁyojanātigā;
gone beyond the fetter of sensuality.
Kāmarāgaṁ virājetvā,
Detached from sensual desire,
Brahmalokūpagā ahuṁ.
they were reborn in the realm of divinity.
Ahesuṁ sāvakā tesaṁ,
Many hundreds of
Anekāni satānipi;
their disciples were also
Nirāmagandhā karuṇedhimuttā,
free of putrefaction-stench, compassionate,
Kāmasaṁyojanātigā;
gone beyond the fetter of sensuality.
Kāmarāgaṁ virājetvā,
Detached from sensual desire,
Brahmalokūpagā ahuṁ.
they were reborn in the realm of divinity.
Yete isī bāhirake,
One who insults
vītarāge samāhite;
with malicious intent
Paduṭṭhamanasaṅkappo,
these non-Buddhist seers,
yo naro paribhāsati;
free of desire, immersed in samādhi;
Bahuñca so pasavati,
such a man
apuññaṁ tādiso naro.
brims with much wickedness.
Yo cekaṁ diṭṭhisampannaṁ,
But one who insults
Bhikkhuṁ buddhassa sāvakaṁ;
with malicious intent
Paduṭṭhamanasaṅkappo,
a single individual accomplished in view,
Yo naro paribhāsati;
a mendicant disciple of the Buddha;
Ayaṁ tato bahutaraṁ,
that man
Apuññaṁ pasave naro.
brims even more with wickedness.
Na sādhurūpaṁ āsīde,
You shouldn’t attack a holy person,
diṭṭhiṭṭhānappahāyinaṁ;
who has given up the grounds for views.
Sattamo puggalo eso,
This individual is called
ariyasaṅghassa vuccati.
the seventh of the noble Saṅgha.
Avītarāgo kāmesu,
They’re not free of desire for sensual pleasures,
yassa pañcindriyā mudū;
and their faculties are still immature:
Saddhā sati ca vīriyaṁ,
faith, mindfulness, and energy,
samatho ca vipassanā.
serenity and discernment.
Tādisaṁ bhikkhumāsajja,
If you attack such a mendicant,
pubbeva upahaññati;
you first hurt yourself.
Attānaṁ upahantvāna,
Having hurt yourself,
pacchā aññaṁ vihiṁsati.
you harm the other.
Yo ca rakkhati attānaṁ,
But if you protect yourself,
rakkhito tassa bāhiro;
the other is also protected.
Tasmā rakkheyya attānaṁ,
So you should protect yourself.
akkhato paṇḍito sadā”ti.
An astute person is always uninjured.”
Dvādasamaṁ.
Dhammikavaggo pañcamo.
Tassuddānaṁ
Nāgamigasālā iṇaṁ,
Cundaṁ dve sandiṭṭhikā duve;
Khemaindriya ānanda,
Khattiyā appamādena dhammikoti.
Paṭhamo paṇṇāsako samatto.
Reference Translation by Bhikkhu Sujato (CC0).
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
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.
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?”
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?”
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.”
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.
Then the local lay followers thought to themselves: …
They said to Venerable Dhammika,
“Sir, please leave this monastery.
You’ve stayed here long enough.”
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.
Then the local lay followers thought to themselves,
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”
Then the local lay followers went up to Venerable Dhammika and said to him,
“Sir, please leave all seven monasteries in our native land.”
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?”
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?”
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”
“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.
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.
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.
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.
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.
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?’
‘Because, my good fellow, a violent storm came and felled and uprooted my home.’
‘Well, did you stand by your tree’s duty when the storm came?’
‘But my good fellow, how does a tree stand by its duty?’
‘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.’
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’
‘I will stand by a tree’s duty! May my home be as it was before!’
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.
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?”
“But sir, how do I stand by an ascetic’s duty?”
“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.”
“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.”
“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 the path to 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.
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 the way to 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.
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?”
“Yes, sir.”
“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.
Sunetta and Mūgapakkha,
and Aranemi the brahmin,
Hatthipāla the student,
and Kuddālaka were Teachers.
And Jotipāla Govinda
was priest for seven kings.
These six famous teachers,
harmless ones of the past,
were free of putrefaction, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the realm of divinity.
Many hundreds of
their disciples were also
free of putrefaction-stench, compassionate,
gone beyond the fetter of sensuality.
Detached from sensual desire,
they were reborn in the realm of divinity.
One who insults
with malicious intent
these non-Buddhist seers,
free of desire, immersed in samādhi;
such a man
brims with much wickedness.
But one who insults
with malicious intent
a single individual accomplished in view,
a mendicant disciple of the Buddha;
that man
brims even more with wickedness.
You shouldn’t attack a holy person,
who has given up the grounds for views.
This individual is called
the seventh of the noble Saṅgha.
They’re not free of desire for sensual pleasures,
and their faculties are still immature:
faith, mindfulness, and energy,
serenity and discernment.
If you attack such a mendicant,
you first hurt yourself.
Having hurt yourself,
you harm the other.
But if you protect yourself,
the other is also protected.
So you should protect yourself.
An astute person is always uninjured.”
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
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.
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.
Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā;
alaṁ te idha vāsenā”ti.
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.
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.
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā;
alaṁ te idha vāsenā”ti.
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.
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.
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
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.
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?
“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.
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.
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.
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.
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.
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?
‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?
‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?
‘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.
‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.
‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ.
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?
“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?
“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.
Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.
“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“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.
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.
Taṁ kiṁ maññasi, brāhmaṇa dhammika,
yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
“Evaṁ, bhante”.
“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.
Sunetto mūgapakkho ca,
aranemi ca brāhmaṇo;
Kuddālako ahu satthā,
hatthipālo ca māṇavo.
Jotipālo ca govindo,
ahu sattapurohito;
Ahiṁsakā atītaṁse,
cha satthāro yasassino.
Nirāmagandhā karuṇedhimuttā,
Kāmasaṁyojanātigā;
Kāmarāgaṁ virājetvā,
Brahmalokūpagā ahuṁ.
Ahesuṁ sāvakā tesaṁ,
Anekāni satānipi;
Nirāmagandhā karuṇedhimuttā,
Kāmasaṁyojanātigā;
Kāmarāgaṁ virājetvā,
Brahmalokūpagā ahuṁ.
Yete isī bāhirake,
vītarāge samāhite;
Paduṭṭhamanasaṅkappo,
yo naro paribhāsati;
Bahuñca so pasavati,
apuññaṁ tādiso naro.
Yo cekaṁ diṭṭhisampannaṁ,
Bhikkhuṁ buddhassa sāvakaṁ;
Paduṭṭhamanasaṅkappo,
Yo naro paribhāsati;
Ayaṁ tato bahutaraṁ,
Apuññaṁ pasave naro.
Na sādhurūpaṁ āsīde,
diṭṭhiṭṭhānappahāyinaṁ;
Sattamo puggalo eso,
ariyasaṅghassa vuccati.
Avītarāgo kāmesu,
yassa pañcindriyā mudū;
Saddhā sati ca vīriyaṁ,
samatho ca vipassanā.
Tādisaṁ bhikkhumāsajja,
pubbeva upahaññati;
Attānaṁ upahantvāna,
pacchā aññaṁ vihiṁsati.
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.