SNP 2.14 With Dhammika

Reference Translation by Bhikkhu Sujato (CC0).

So I have heard.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:

“I ask you, Gotama, whose wisdom is vast:

what does one do to become a good disciple,

both one who has left the home,

and the lay followers staying at home?

For you understand the course and destiny

of the world with all its gods.

There is no equal to you who sees the subtle meaning,

for you are the Buddha most excellent, they say.

Having experienced all knowledge,

you explain the teaching out of sympathy for beings.

All-seer, you have cast off the veil,

and immaculate, you shine on the whole world.

The dragon king Erāvaṇa, hearing you called ‘Victor’,

came into your presence.

He consulted with you then, having heard your words,

left consoled, saying ‘Excellent!’

And King Kuvera Vessavaṇa also

approached to ask about the teaching.

You also answered him, O attentive one,

and hearing you he too was consoled.

Those monastics of other religions given to debate,

whether Ājīvakas or Jains,

all fail to overtake you in wisdom,

like a standing man next to a sprinter.

Those brahmins given to debate,

some of whom are quite senior,

all end up beholden to you for the meaning,

and others too who think themselves debaters.

So subtle and pleasant is the teaching

that is well proclaimed by you, Blessed One.

It’s all we long to hear. So when asked,

O Best of Buddhas, tell us!

All these mendicants have gathered,

and the layfolk too are here to listen.

Let them hear the teaching the immaculate one discovered,

like gods listening to the fine words of Vāsava.”

“Listen to me, mendicants, I will educate you

in the cleansing teaching; all bear it in mind.

An intelligent person, seeing the meaning,

would adopt the deportment proper to a renunciate.

No way would a mendicant go out at the wrong time;

at the right time, they’d walk the village for alms.

For chains bind one who wanders at the wrong time,

which is why the Buddhas avoid it.

Sights, sounds, tastes, smells, and touches,

which drive beings mad—

dispel desire for such things,

and enter for the morning meal at the right time.

After receiving alms for the day,

on returning a mendicant would sit in private alone.

Inwardly reflective, they’d curb their mind

from outside things, keeping themselves collected.

Should they converse with a disciple,

with anyone else, or with a mendicant,

they’d bring up only the sublime teaching,

not dividing or blaming.

For some contend in debate,

but we praise not those of little wisdom.

In place after place they are bound in chains,

for they send their mind over there far away.

Alms, a dwelling, a bed and seat,

and water for rinsing the dust from the cloak—

after hearing the teaching of the Holy One,

a disciple of outstanding wisdom would use these after appraisal.

That’s why, when it comes to alms and lodgings,

and water for rinsing the dust from the cloak,

a mendicant is unsullied in the midst of these things,

like a droplet on a lotus-leaf.

Now I shall tell you the householder’s duty,

doing which one becomes a good disciple.

For one burdened with possessions does not get to realize

the whole of the mendicant’s practice.

They’d not kill any creature, nor have them killed,

nor grant permission for others to kill.

They’ve laid aside violence towards all creatures

frail or firm that there are in the world.

Next, a disciple would avoid knowingly

taking anything not given at all,

they’d not get others to do it, nor grant them permission to steal;

they’d avoid all theft.

A sensible person would avoid the unchaste life,

like a burning pit of coals.

But if unable to remain chaste,

they’d not transgress with another’s partner.

In a council or assembly,

or one on one, they would not lie.

They’d not get others to lie, nor grant them permission to lie;

they’d avoid all untruths.

A householder espousing this teaching

would not consume liquor or drink.

They’d not get others to drink, nor grant them permission to drink;

knowing that ends in intoxication.

For drunken fools do bad things,

and encourage other heedless folk.

Shun this field of demerit,

the maddening, deluding frolic of fools.

You shouldn’t kill living creatures, or steal,

or lie, or drink liquor.

Be chaste, refraining from sex,

and don’t eat at night, the wrong time.

Not wearing garlands or applying fragrance,

you should sleep on a low bed, or a mat on the ground.

This is the eight-factored sabbath, they say,

explained by the Buddha, who has gone to suffering’s end.

Then having rightly undertaken the sabbath

complete in all its eight factors

on the fourteenth, fifteenth, and eighth of the fortnight,

as well as on the fortnightly special displays,

at daybreak after the sabbath

a clever person, rejoicing with confident heart,

would distribute food and drink

to the mendicant Saṅgha as is fitting.

One should rightfully support one’s parents,

and undertake a legitimate business.

A diligent layperson observing these duties

ascends to the gods called Self-luminous.”

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Evaṁ me sutaṁ—

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammiko upāsako bhagavantaṁ gāthāhi ajjhabhāsi:

“Pucchāmi taṁ gotama bhūripañña,

Kathaṅkaro sāvako sādhu hoti;

Yo vā agārā anagārameti,

Agārino vā panupāsakāse.

Tuvañhi lokassa sadevakassa,

Gatiṁ pajānāsi parāyaṇañca;

Na catthi tulyo nipuṇatthadassī,

Tuvañhi buddhaṁ pavaraṁ vadanti.

Sabbaṁ tuvaṁ ñāṇamavecca dhammaṁ,

Pakāsesi satte anukampamāno;

Vivaṭṭacchadosi samantacakkhu,

Virocasi vimalo sabbaloke.

Āgañchi te santike nāgarājā,

Erāvaṇo nāma jinoti sutvā;

Sopi tayā mantayitvājjhagamā,

Sādhūti sutvāna patītarūpo.

Rājāpi taṁ vessavaṇo kuvero,

Upeti dhammaṁ paripucchamāno;

Tassāpi tvaṁ pucchito brūsi dhīra,

So cāpi sutvāna patītarūpo.

Ye kecime titthiyā vādasīlā,

Ājīvakā vā yadi vā nigaṇṭhā;

Paññāya taṁ nātitaranti sabbe,

Ṭhito vajantaṁ viya sīghagāmiṁ.

Ye kecime brāhmaṇā vādasīlā,

Vuddhā cāpi brāhmaṇā santi keci;

Sabbe tayi atthabaddhā bhavanti,

Ye cāpi aññe vādino maññamānā.

Ayañhi dhammo nipuṇo sukho ca,

Yoyaṁ tayā bhagavā suppavutto;

Tameva sabbepi sussūsamānā,

Taṁ no vada pucchito buddhaseṭṭha.

Sabbepime bhikkhavo sannisinnā,

Upāsakā cāpi tatheva sotuṁ;

Suṇantu dhammaṁ vimalenānubuddhaṁ,

Subhāsitaṁ vāsavasseva devā”.

“Suṇātha me bhikkhavo sāvayāmi vo,

Dhammaṁ dhutaṁ tañca carātha sabbe;

Iriyāpathaṁ pabbajitānulomikaṁ,

Sevetha naṁ atthadaso mutīmā.

No ve vikāle vicareyya bhikkhu,

Gāme ca piṇḍāya careyya kāle;

Akālacāriñhi sajanti saṅgā,

Tasmā vikāle na caranti buddhā.

Rūpā ca saddā ca rasā ca gandhā,

Phassā ca ye sammadayanti satte;

Etesu dhammesu vineyya chandaṁ,

Kālena so pavise pātarāsaṁ.

Piṇḍañca bhikkhu samayena laddhā,

Eko paṭikkamma raho nisīde;

Ajjhattacintī na mano bahiddhā,

Nicchāraye saṅgahitattabhāvo.

Sacepi so sallape sāvakena,

Aññena vā kenaci bhikkhunā vā;

Dhammaṁ paṇītaṁ tamudāhareyya,

Na pesuṇaṁ nopi parūpavādaṁ.

Vādañhi eke paṭiseniyanti,

Na te pasaṁsāma parittapaññe;

Tato tato ne pasajanti saṅgā,

Cittañhi te tattha gamenti dūre.

Piṇḍaṁ vihāraṁ sayanāsanañca,

Āpañca saṅghāṭirajūpavāhanaṁ;

Sutvāna dhammaṁ sugatena desitaṁ,

Saṅkhāya seve varapaññasāvako.

Tasmā hi piṇḍe sayanāsane ca,

Āpe ca saṅghāṭirajūpavāhane;

Etesu dhammesu anūpalitto,

Bhikkhu yathā pokkhare vāribindu.

Gahaṭṭhavattaṁ pana vo vadāmi,

Yathākaro sāvako sādhu hoti;

Na hesa labbhā sapariggahena,

Phassetuṁ yo kevalo bhikkhudhammo.

Pāṇaṁ na hane na ca ghātayeyya,

Na cānujaññā hanataṁ paresaṁ;

Sabbesu bhūtesu nidhāya daṇḍaṁ,

Ye thāvarā ye ca tasā santi loke.

Tato adinnaṁ parivajjayeyya,

Kiñci kvaci sāvako bujjhamāno;

Na hāraye harataṁ nānujaññā,

Sabbaṁ adinnaṁ parivajjayeyya.

Abrahmacariyaṁ parivajjayeyya,

Aṅgārakāsuṁ jalitaṁva viññū;

Asambhuṇanto pana brahmacariyaṁ,

Parassa dāraṁ na atikkameyya.

Sabhaggato vā parisaggato vā,

Ekassa veko na musā bhaṇeyya;

Na bhāṇaye bhaṇataṁ nānujaññā,

Sabbaṁ abhūtaṁ parivajjayeyya.

Majjañca pānaṁ na samācareyya,

Dhammaṁ imaṁ rocaye yo gahaṭṭho;

Na pāyaye pivataṁ nānujaññā,

Ummādanantaṁ iti naṁ viditvā.

Madā hi pāpāni karonti bālā,

Kārenti caññepi jane pamatte;

Etaṁ apuññāyatanaṁ vivajjaye,

Ummādanaṁ mohanaṁ bālakantaṁ.

Pāṇaṁ na hane na cādinnamādiye,

Musā na bhāse na ca majjapo siyā;

Abrahmacariyā virameyya methunā,

Rattiṁ na bhuñjeyya vikālabhojanaṁ.

Mālaṁ na dhāre na ca gandhamācare,

Mañce chamāyaṁ va sayetha santhate;

Etañhi aṭṭhaṅgikamāhuposathaṁ,

Buddhena dukkhantagunā pakāsitaṁ.

Tato ca pakkhassupavassuposathaṁ,

Cātuddasiṁ pañcadasiñca aṭṭhamiṁ;

Pāṭihāriyapakkhañca pasannamānaso,

Aṭṭhaṅgupetaṁ susamattarūpaṁ.

Tato ca pāto upavutthuposatho,

Annena pānena ca bhikkhusaṅghaṁ;

Pasannacitto anumodamāno,

Yathārahaṁ saṁvibhajetha viññū.

Dhammena mātāpitaro bhareyya,

Payojaye dhammikaṁ so vaṇijjaṁ;

Etaṁ gihī vattayamappamatto,

Sayampabhe nāma upeti deve”ti.

Dhammikasuttaṁ cuddasamaṁ.

Cūḷavaggo dutiyo.

Tassuddānaṁ

Ratanāmagandho hiri ca,

maṅgalaṁ sūcilomena;

Dhammacariyañca brāhmaṇo,

nāvā kiṁsīlamuṭṭhānaṁ.

Rāhulo puna kappo ca,

paribbājaniyaṁ tathā;

Dhammikañca viduno āhu,

cūḷavagganti cuddasāti.