| (derived from B. Sujato 2018/12) | |
Aṅguttara Nikāya 8 |
Numbered Discourses 8 |
6. Gotamīvagga |
6. Gotamī |
51. Gotamīsutta |
51. With Gotamī |
Ekaṃ samayaṃ bhagavā sakkesu viharati kapilavatthusmiṃ nigrodhārāme. |
At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. |
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca: |
Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
“Alaṃ, gotami. |
“Enough, Gotamī. |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti. |
Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
Dutiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca: |
For a second time … |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
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“Alaṃ, gotami. |
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Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti. |
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Tatiyampi kho mahāpajāpatī gotamī bhagavantaṃ etadavoca: |
For a third time, Mahāpajāpatī Gotamī said to the Buddha: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
“Alaṃ, gotami. |
“Enough, Gotamī. |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti. |
Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
Atha kho mahāpajāpatī gotamī “na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti dukkhī dummanā assumukhī rudamānā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. |
Then Mahāpajāpatī Gotamī thought, “The Buddha does not permit females to go forth.” Miserable and sad, weeping, with a tearful face, she bowed, and respectfully circled the Buddha, keeping him on her right, before leaving. |
Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena vesālī tena cārikaṃ pakkāmi. |
When the Buddha had stayed in Kapilavatthu as long as he wished, he set out for Vesālī. |
Anupubbena cārikaṃ caramāno yena vesālī tadavasari. |
Traveling stage by stage, he arrived at Vesālī, |
Tatra sudaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
where he stayed at the Great Wood, in the hall with the peaked roof. |
Atha kho mahāpajāpatī gotamī kese chedāpetvā kāsāyāni vatthāni acchādetvā sambahulāhi sākiyānīhi saddhiṃ yena vesālī tena pakkāmi. |
Then Mahāpajāpatī Gotamī had her hair cut off and dressed in ocher robes. Together with several Sakyan ladies she set out for Vesālī. |
Anupubbena yena vesālī mahāvanaṃ kūṭāgārasālā tenupasaṅkami. |
Traveling stage by stage, she arrived at Vesālī and went to the Great Wood, the hall with the peaked roof. |
Atha kho mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake aṭṭhāsi. |
Then Mahāpajāpatī Gotamī stood crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face. |
Addasā kho āyasmā ānando mahāpajāpatiṃ gotamiṃ sūnehi pādehi rajokiṇṇena gattena dukkhiṃ dummanaṃ assumukhiṃ rudamānaṃ bahidvārakoṭṭhake ṭhitaṃ. |
Venerable Ānanda saw her standing there, |
Disvāna mahāpajāpatiṃ gotamiṃ etadavoca: |
and said to her: |
“kiṃ nu tvaṃ, gotami, sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā”ti? |
“Gotamī, why do you stand crying outside the gate, your feet swollen, your limbs covered with dust, miserable and sad, with tearful face?” |
“Tathā hi pana, bhante ānanda, na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
“Sir, Ānanda, it’s because the Buddha does not permit females to go forth in the teaching and training proclaimed by the Realized One.” |
“Tena hi tvaṃ, gotami, muhuttaṃ idheva tāva hohi, yāvāhaṃ bhagavantaṃ yācāmi mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
“Well then, Gotamī, wait here just a moment, while I ask the Buddha to grant the going forth for females.” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him: |
“esā, bhante, mahāpajāpatī gotamī sūnehi pādehi rajokiṇṇena gattena dukkhī dummanā assumukhī rudamānā bahidvārakoṭṭhake ṭhitā: |
“Sir, Mahāpajāpatī Gotamī is standing crying outside the gate, her feet swollen, her limbs covered with dust, miserable and sad, with tearful face. |
‘na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan’ti. |
She says that it’s because the Buddha does not permit females to go forth. |
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
“Alaṃ, ānanda. |
“Enough, Ānanda. |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti. |
Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
Dutiyampi kho … pe … |
For a second time … |
tatiyampi kho āyasmā ānando bhagavantaṃ etadavoca: |
For a third time, Ānanda said to the Buddha: |
“sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
“Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
“Alaṃ, ānanda. |
“Enough, Ānanda. |
Mā te rucci mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjā”ti. |
Don’t advocate for females to gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
Atha kho āyasmato ānandassa etadahosi: |
Then Venerable Ānanda thought: |
“na bhagavā anujānāti mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ. |
“The Buddha does not permit females to go forth. |
Yannūnāhaṃ aññenapi pariyāyena bhagavantaṃ yāceyyaṃ mātugāmassa tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
Why don’t I try another approach?” |
Atha kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda said to the Buddha: |
“bhabbo nu kho, bhante, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalaṃ vā sakadāgāmiphalaṃ vā anāgāmiphalaṃ vā arahattaphalaṃ vā sacchikātun”ti? |
“Sir, is a woman able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth?” |
“Bhabbo, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi sakadāgāmiphalampi anāgāmiphalampi arahattaphalampi sacchikātun”ti. |
“She is able, Ānanda.” |
“Sace, bhante, bhabbo mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajitvā sotāpattiphalampi … pe … |
“If a woman is able to realize the fruits of stream-entry, once-return, non-return, and perfection once she has gone forth. |
arahattaphalampi sacchikātuṃ, bahukārā, bhante, mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā; |
Sir, Mahāpajāpatī has been very helpful to the Buddha. As his aunt, she raised him, nurtured him, and gave him her milk. |
bhagavantaṃ janettiyā kālaṅkatāya thaññaṃ pāyesi. |
When the Buddha’s birth mother passed away, she nurtured him at her own breast. |
Sādhu, bhante, labheyya mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjan”ti. |
Sir, please let females gain the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One.” |
“Sace, ānanda, mahāpajāpatī gotamī aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā— |
“Ānanda, if Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her full ordination. |
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. |
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (1) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Na bhikkhuniyā abhikkhuke āvāse vassaṃ upagantabbaṃ. |
A nun should not commence the rainy season residence in a monastery without monks. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (2) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Anvaḍḍhamāsaṃ bhikkhuniyā bhikkhusaṃghato dve dhammā paccāsīsitabbā— |
Each fortnight the nuns should expect two things from the community of monks: |
uposathapucchakañca, ovādūpasaṅkamanañca. |
the date of the sabbath, and visiting for advice. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (3) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Vassaṃvuṭṭhāya bhikkhuniyā ubhatosaṅghe tīhi ṭhānehi pavāretabbaṃ— |
After completing the rainy season residence the nuns should invite admonition from the communities of both monks and nuns in regard to anything that was |
diṭṭhena vā sutena vā parisaṅkāya vā. |
seen, heard, or suspected. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (4) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Garudhammaṃ ajjhāpannāya bhikkhuniyā ubhatosaṅghe pakkhamānattaṃ caritabbaṃ. |
A nun who has committed a grave offense should undergo penance in the communities of both monks and nuns for a fortnight. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (5) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Dve vassāni chasu dhammesu sikkhitasikkhāya sikkhamānāya ubhatosaṅghe upasampadā pariyesitabbā. |
A female intern who has trained in the six rules for two years should seek full ordination from the communities of both monks and nuns. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (6) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Na kenaci pariyāyena bhikkhuniyā bhikkhu akkositabbo paribhāsitabbo. |
A nun should not abuse or insult a monk in any way. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (7) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. |
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. (8) |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Sace, ānanda, mahāpajāpatī gotamī ime aṭṭha garudhamme paṭiggaṇhāti, sāvassā hotu upasampadā”ti. |
If Mahāpajāpatī Gotamī accepts these eight principles of respect, that will be her full ordination.” |
Atha kho āyasmā ānando bhagavato santike ime aṭṭha garudhamme uggahetvā yena mahāpajāpatī gotamī tenupasaṅkami; upasaṅkamitvā mahāpajāpatiṃ gotamiṃ etadavoca: |
Then Ānanda, having learned these eight principles of respect from the Buddha himself, went to Mahāpajāpatī Gotamī and said: |
“Sace kho tvaṃ, gotami, aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā— |
“Gotamī, if you accept eight principles of respect, that will be your full ordination. |
Vassasatūpasampannāya bhikkhuniyā tadahūpasampannassa bhikkhuno abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ kattabbaṃ. |
A nun, even if she has been ordained for a hundred years, should bow down to a monk who was ordained that very day. She should rise up for him, greet him with joined palms, and observe proper etiquette toward him. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo … pe …. |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. … |
Ajjatagge ovaṭo bhikkhunīnaṃ bhikkhūsu vacanapatho, anovaṭo bhikkhūnaṃ bhikkhunīsu vacanapatho. |
From this day forth it is forbidden for nuns to criticize monks, but it is not forbidden for monks to criticize nuns. |
Ayampi dhammo sakkatvā garuṃ katvā mānetvā pūjetvā yāvajīvaṃ anatikkamanīyo. |
This principle should be honored, respected, esteemed, and venerated, and not transgressed so long as life lasts. |
Sace kho tvaṃ, gotami, ime aṭṭha garudhamme paṭiggaṇheyyāsi, sāva te bhavissati upasampadā”ti. |
If you accept these eight principles of respect, that will be your full ordination.” |
“Seyyathāpi, bhante ānanda, itthī vā puriso vā daharo yuvā maṇḍanakajātiko sīsaṃnhāto uppalamālaṃ vā vassikamālaṃ vā adhimuttakamālaṃ vā labhitvā ubhohi hatthehi paṭiggahetvā uttamaṅge sirasmiṃ patiṭṭhāpeyya; |
“Ānanda, suppose there was a woman or man who was young, youthful, and fond of adornments, and had bathed their head. After getting a garland of lotuses, jasmine, or liana flowers, they would take them in both hands and place them on the crown of the head. |
evamevaṃ kho ahaṃ, bhante ānanda, ime aṭṭha garudhamme paṭiggaṇhāmi yāvajīvaṃ anatikkamanīye”ti. |
In the same way, sir, I accept these eight principles of respect as not to be transgressed so long as life lasts.” |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“paṭiggahitā, bhante, mahāpajāpatiyā gotamiyā aṭṭha garudhammā yāvajīvaṃ anatikkamanīyā”ti. |
“Sir, Mahāpajāpatī Gotamī has accepted the eight principles of respect as not to be transgressed so long as life lasts.” |
“Sace, ānanda, nālabhissa mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajjaṃ, ciraṭṭhitikaṃ, ānanda, brahmacariyaṃ abhavissa, vassasahassameva saddhammo tiṭṭheyya. |
“Ānanda, if females had not gained the going forth from the lay life to homelessness in the teaching and training proclaimed by the Realized One, the spiritual life would have lasted long. The true teaching would have remained for a thousand years. |
Yato ca kho, ānanda, mātugāmo tathāgatappavedite dhammavinaye agārasmā anagāriyaṃ pabbajito, na dāni, ānanda, brahmacariyaṃ ciraṭṭhitikaṃ bhavissati. |
But since they have gained the going forth, now the spiritual life will not last long. |
Pañceva dāni, ānanda, vassasatāni saddhammo ṭhassati. |
The true teaching will remain only five hundred years. |
Seyyathāpi, ānanda, yāni kānici kulāni bahutthikāni appapurisakāni, tāni suppadhaṃsiyāni honti corehi kumbhatthenakehi; |
It’s like those families with many women and few men. They’re easy prey for bandits and thieves. |
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti. |
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. |
Seyyathāpi, ānanda, sampanne sālikkhette setaṭṭhikā nāma rogajāti nipatati, evaṃ taṃ sālikkhettaṃ na ciraṭṭhitikaṃ hoti; |
It’s like a field full of rice. Once the disease called ‘white bones’ attacks, it doesn’t last long. |
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti. |
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. |
Seyyathāpi, ānanda, sampanne ucchukkhette mañjiṭṭhikā nāma rogajāti nipatati, evaṃ taṃ ucchukkhettaṃ na ciraṭṭhitikaṃ hoti; |
It’s like a field full of sugar cane. Once the disease called ‘red rot’ attacks, it doesn’t last long. |
evamevaṃ kho, ānanda, yasmiṃ dhammavinaye labhati mātugāmo agārasmā anagāriyaṃ pabbajjaṃ, na taṃ brahmacariyaṃ ciraṭṭhitikaṃ hoti. |
In the same way, the spiritual life does not last long in a teaching and training where females gain the going forth. |
Seyyathāpi, ānanda, puriso mahato taḷākassa paṭikacceva āḷiṃ bandheyya yāvadeva udakassa anatikkamanāya; |
As a man might build a dyke around a large lake as a precaution against the water overflowing, |
evamevaṃ kho, ānanda, mayā paṭikacceva bhikkhunīnaṃ aṭṭha garudhammā paññattā yāvajīvaṃ anatikkamanīyā”ti. |
in the same way as a precaution I’ve prescribed the eight principles of respect as not to be transgressed so long as life lasts.” |
52. Ovādasutta |
52. An Adviser for Nuns |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca: |
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“katihi nu kho, bhante, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti? |
“Sir, how many qualities should a monk have to be agreed on as an adviser for nuns?” |
“Aṭṭhahi kho, ānanda, dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo. |
“Ānanda, a monk with eight qualities may be agreed on as an adviser for nuns. |
Katamehi aṭṭhahi? |
What eight? |
Idhānanda, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu; |
Firstly, a monk is ethical, restrained in the code of conduct, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā; |
They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. |
ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; |
Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well judged in both the rules and accompanying material. |
kalyāṇavāco hoti kalyāṇavākkaraṇo, poriyā vācāya samannāgato vissaṭṭhāya anelagaḷāya atthassa viññāpaniyā; |
They’re a good speaker. Their voice is polished, clear, articulate, and expresses the meaning. |
paṭibalo hoti bhikkhunisaṃghassa dhammiyā kathāya sandassetuṃ samādapetuṃ samuttejetuṃ sampahaṃsetuṃ; |
They’re able to educate, encourage, fire up, and inspire the community of nuns. |
yebhuyyena bhikkhunīnaṃ piyo hoti manāpo; |
They’re likable and agreeable to most of the nuns. |
na kho panetaṃ bhagavantaṃ uddissa pabbajitāya kāsāyavatthavasanāya garudhammaṃ ajjhāpannapubbo hoti; |
They have never previously sexually harassed any woman wearing the ocher robe who has gone forth in the Buddha’s name. |
vīsativasso vā hoti atirekavīsativasso vā. |
They have been ordained for twenty years or more. |
Imehi kho, ānanda, aṭṭhahi dhammehi samannāgato bhikkhu bhikkhunovādako sammannitabbo”ti. |
A monk with these eight qualities may be agreed on as an adviser for nuns.” |
53. Saṅkhittasutta |
53. Brief Advice to Gotamī |
Ekaṃ samayaṃ bhagavā vesāliyaṃ viharati mahāvane kūṭāgārasālāyaṃ. |
At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. |
Atha kho mahāpajāpatī gotamī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhitā kho sā mahāpajāpatī gotamī bhagavantaṃ etadavoca: |
Then Mahāpajāpatī Gotamī went up to the Buddha, bowed, stood to one side, and said to him: |
“Sādhu me, bhante, bhagavā saṅkhittena dhammaṃ desetu, yamahaṃ bhagavato dhammaṃ sutvā ekā vūpakaṭṭhā appamattā ātāpinī pahitattā vihareyyan”ti. |
“Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.” |
“Ye kho tvaṃ, gotami, dhamme jāneyyāsi: |
“Gotamī, you might know that certain things |
‘ime dhammā sarāgāya saṃvattanti, no virāgāya; |
lead to passion, not dispassion; |
saṃyogāya saṃvattanti, no visaṃyogāya; |
to being fettered, not to being unfettered; |
ācayāya saṃvattanti, no apacayāya; |
to accumulation, not dispersal; |
mahicchatāya saṃvattanti, no appicchatāya; |
to more desires, not fewer; |
asantuṭṭhiyā saṃvattanti, no santuṭṭhiyā; |
to discontentment, not contentment; |
saṅgaṇikāya saṃvattanti, no pavivekāya; |
to crowding, not seclusion; |
kosajjāya saṃvattanti, no vīriyārambhāya; |
to laziness, not energy; |
dubbharatāya saṃvattanti, no subharatāyā’ti, |
to being hard to look after, not being easy to look after. |
ekaṃsena, gotami, dhāreyyāsi: |
You should definitely bear in mind that these things are |
‘neso dhammo, neso vinayo, netaṃ satthusāsanan’ti. |
not the teaching, not the training, and not the Teacher’s instructions. |
Ye ca kho tvaṃ, gotami, dhamme jāneyyāsi: |
You might know that certain things |
‘ime dhammā virāgāya saṃvattanti, no sarāgāya; |
lead to dispassion, not passion; |
visaṃyogāya saṃvattanti, no saṃyogāya; |
to being unfettered, not to being fettered; |
apacayāya saṃvattanti, no ācayāya; |
to dispersal, not accumulation; |
appicchatāya saṃvattanti, no mahicchatāya; |
to fewer desires, not more; |
santuṭṭhiyā saṃvattanti, no asantuṭṭhiyā; |
to contentment, not discontentment; |
pavivekāya saṃvattanti, no saṅgaṇikāya; |
to seclusion, not crowding; |
vīriyārambhāya saṃvattanti, no kosajjāya; |
to energy, not laziness; |
subharatāya saṃvattanti, no dubbharatāyā’ti, |
to being easy to look after, not being hard to look after. |
ekaṃsena, gotami, dhāreyyāsi: |
You should definitely bear in mind that these things are |
‘eso dhammo, eso vinayo, etaṃ satthusāsanan’”ti. |
the teaching, the training, and the Teacher’s instructions.” |
54. Dīghajāṇusutta |
54. With Dīghajāṇu |
Ekaṃ samayaṃ bhagavā koliyesu viharati kakkarapattaṃ nāma koliyānaṃ nigamo. |
At one time the Buddha was staying in the land of the Koliyans, where they have a town named Kakkarapatta. |
Atha kho dīghajāṇu koliyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho dīghajāṇu koliyaputto bhagavantaṃ etadavoca: |
Then Dīghajāṇu the Kolyian went up to the Buddha, bowed, sat down to one side, and said to the Buddha: |
“mayaṃ, bhante, gihī kāmabhogino puttasambādhasayanaṃ ajjhāvasāma, kāsikacandanaṃ paccanubhoma, mālāgandhavilepanaṃ dhārayāma, jātarūparajataṃ sādayāma. |
“Sir, we are laypeople who enjoy sensual pleasures and living at home with our children. We use sandalwood imported from Kāsi, we wear garlands, perfumes, and makeup, and we accept gold and money. |
Tesaṃ no, bhante, bhagavā amhākaṃ tathā dhammaṃ desetu ye amhākaṃ assu dhammā diṭṭhadhammahitāya diṭṭhadhammasukhāya, samparāyahitāya samparāyasukhāyā”ti. |
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.” |
“Cattārome, byagghapajja, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya. |
“Byagghapajja, these four things lead to the welfare and happiness of someone from a good family in this life. |
Katame cattāro? |
What four? |
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. |
Accomplishment in initiative, protection, good friendship, and balanced finances. |
Katamā ca, byagghapajja, uṭṭhānasampadā? |
And what is accomplishment in initiative? |
Idha, byagghapajja, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti— |
It’s when a respectable person earns a living by means such as |
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena— |
farming, trade, raising cattle, archery, government service, or one of the professions. |
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. |
They understand how to go about these things in order to complete and organize the work. |
Ayaṃ vuccati, byagghapajja, uṭṭhānasampadā. (1: 1) |
This is called accomplishment in initiative. |
Katamā ca, byagghapajja, ārakkhasampadā? |
And what is accomplishment in protection? |
Idha, byagghapajja, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. |
It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. |
Te ārakkhena guttiyā sampādeti: |
They ensure it is guarded and protected, thinking: |
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. |
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ |
Ayaṃ vuccati, byagghapajja, ārakkhasampadā. (2: 2) |
This is called accomplishment in protection. |
Katamā ca, byagghapajja, kalyāṇamittatā? |
And what is accomplishment in good friendship? |
Idha, byagghapajja, kulaputto yasmiṃ gāme vā nigame vā paṭivasati, tattha ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. |
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. |
Ayaṃ vuccati, byagghapajja, kalyāṇamittatā. (3: 3) |
This is called accomplishment in good friendship. |
Katamā ca, byagghapajja, samajīvitā? |
And what is accomplishment in balanced finances? |
Idha, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. |
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ |
Seyyathāpi, byagghapajja, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti; |
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. |
evamevaṃ kho, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. |
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ |
Sacāyaṃ, byagghapajja, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. |
If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’ |
Sace panāyaṃ, byagghapajja, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. |
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’ |
Yato ca khoyaṃ, byagghapajja, kulaputto āyañca bhogānaṃ viditvā, vayañca bhogānaṃ viditvā, samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. |
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ |
Ayaṃ vuccati, byagghapajja, samajīvitā. |
This is called accomplishment in balanced finances. |
Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri apāyamukhāni honti— |
There are four drains on wealth that has been gathered in this way. |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
Womanizing, drinking, gambling, and having bad friends, companions, and associates. |
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. |
Suppose there was a large reservoir with four inlets and four drains. |
Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; |
And someone was to open up the drains and close off the inlets, |
devo ca na sammā dhāraṃ anuppaveccheyya. |
and the heavens don’t provide enough rain. |
Evañhi tassa, byagghapajja, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; |
You’d expect that large reservoir to dwindle, not expand. |
evamevaṃ, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti— |
In the same way, there are four drains on wealth that has been gathered in this way. |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
Womanizing, drinking, gambling, and having bad friends, companions, and associates. |
Evaṃ samuppannānaṃ, byagghapajja, bhogānaṃ cattāri āyamukhāni honti— |
There are four inlets for wealth that has been gathered in this way. |
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. |
Not womanizing, drinking, or gambling, and having good friends, companions, and associates. |
Seyyathāpi, byagghapajja, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. |
Suppose there was a large reservoir with four inlets and four drains. |
Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; |
And someone was to open up the inlets and close off the drains, |
devo ca sammā dhāraṃ anuppaveccheyya. |
and the heavens provide plenty of rain. |
Evañhi tassa, byagghapajja, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; |
You’d expect that large reservoir to expand, not dwindle. |
evamevaṃ kho, byagghapajja, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti— |
In the same way, there are four inlets for wealth that has been gathered in this way. |
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. (4: 4) |
Not womanizing, drinking, or gambling, and having good friends, companions, and associates. |
Ime kho, byagghapajja, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya. |
These are the four things that lead to the welfare and happiness of a respectable person in this life. |
Cattārome, byagghapajja, dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāya. |
These four things lead to the welfare and happiness of a respectable person in future lives. |
Katame cattāro? |
What four? |
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
Accomplishment in faith, ethics, generosity, and wisdom. |
Katamā ca, byagghapajja, saddhāsampadā? |
And what is accomplishment in faith? |
Idha, byagghapajja, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ: |
It’s when a respectable person has faith in the Realized One’s awakening: |
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Ayaṃ vuccati, byagghapajja, saddhāsampadā. (1: 5) |
This is called accomplishment in faith. |
Katamā ca, byagghapajja, sīlasampadā? |
And what is accomplishment in ethics? |
Idha, byagghapajja, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. |
Ayaṃ vuccati, byagghapajja, sīlasampadā. (2: 6) |
This is called accomplishment in ethics. |
Katamā ca, byagghapajja, cāgasampadā? |
And what is accomplishment in generosity? |
Idha, byagghapajja, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vossaggarato yācayogo dānasaṃvibhāgarato. |
It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. |
Ayaṃ vuccati, byagghapajja, cāgasampadā. (3: 7) |
This is called accomplishment in generosity. |
Katamā ca, byagghapajja, paññāsampadā? |
And what is accomplishment in wisdom? |
Idha, byagghapajja, kulaputto paññavā hoti, udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. |
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
Ayaṃ vuccati, byagghapajja, paññāsampadā. (4: 8) |
This is called accomplishment in wisdom. |
Ime kho, byagghapajja, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti. |
These are the four things that lead to the welfare and happiness of a respectable person in future lives. |
Uṭṭhātā kammadheyyesu, |
They’re enterprising in the workplace, |
appamatto vidhānavā; |
diligent in managing things, |
Samaṃ kappeti jīvikaṃ, |
they balance their finances, |
sambhataṃ anurakkhati. |
and preserve their wealth. |
Saddho sīlena sampanno, |
Faithful, accomplished in ethics, |
vadaññū vītamaccharo; |
kind, rid of stinginess, |
Niccaṃ maggaṃ visodheti, |
they always purify the path |
sotthānaṃ samparāyikaṃ. |
to well-being in lives to come. |
Iccete aṭṭha dhammā ca, |
And so these eight qualities |
saddhassa gharamesino; |
of a faithful householder |
Akkhātā saccanāmena, |
are declared by the one who is truly named |
ubhayattha sukhāvahā. |
to lead to happiness in both spheres, |
Diṭṭhadhammahitatthāya, |
welfare and benefit in this life, |
samparāyasukhāya ca; |
and happiness in the future lives. |
Evametaṃ gahaṭṭhānaṃ, |
This is how, for a householder, |
cāgo puññaṃ pavaḍḍhatī”ti. |
merit grows by generosity.” |
55. Ujjayasutta |
55. With Ujjaya |
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. |
Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. |
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca: |
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha: |
“mayaṃ, bho gotama, pavāsaṃ gantukāmā. |
“Master Gotama, we wish to travel abroad. |
Tesaṃ no bhavaṃ gotamo amhākaṃ tathā dhammaṃ desetu—ye amhākaṃ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti. |
May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.” |
“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti, diṭṭhadhammasukhāya. |
“Brahmin, these four things lead to the welfare and happiness of a respectable person in this life. |
Katame cattāro? |
What four? |
Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā. |
Accomplishment in initiative, protection, good friendship, and balanced finances. |
Katamā ca, brāhmaṇa, uṭṭhānasampadā? |
And what is accomplishment in initiative? |
Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṃ kappeti— |
A respectable person may earn a living by means such as |
yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena— |
farming, trade, raising cattle, archery, government service, or one of the professions. |
tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ alaṃ saṃvidhātuṃ. |
They understand how to go about these things in order to complete and organize the work. |
Ayaṃ vuccati, brāhmaṇa, uṭṭhānasampadā. (1: 1) |
This is called accomplishment in initiative. |
Katamā ca, brāhmaṇa, ārakkhasampadā? |
And what is accomplishment in protection? |
Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā. |
It’s when a respectable person owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow. |
Te ārakkhena guttiyā sampādeti: |
They ensure it is guarded and protected, thinking: |
‘kinti me ime bhoge neva rājāno hareyyuṃ, na corā hareyyuṃ, na aggi ḍaheyya, na udakaṃ vaheyya, na appiyā dāyādā hareyyun’ti. |
‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’ |
Ayaṃ vuccati, brāhmaṇa, ārakkhasampadā. (2: 2) |
This is called accomplishment in protection. |
Katamā ca, brāhmaṇa, kalyāṇamittatā? |
And what is accomplishment in good friendship? |
Idha, brāhmaṇa, kulaputto yasmiṃ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṃ santiṭṭhati sallapati sākacchaṃ samāpajjati; yathārūpānaṃ saddhāsampannānaṃ saddhāsampadaṃ anusikkhati, yathārūpānaṃ sīlasampannānaṃ sīlasampadaṃ anusikkhati, yathārūpānaṃ cāgasampannānaṃ cāgasampadaṃ anusikkhati, yathārūpānaṃ paññāsampannānaṃ paññāsampadaṃ anusikkhati. |
It’s when a respectable person resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. That person associates with them, converses, and engages in discussion. And they emulate the same kind of accomplishment in faith, ethics, generosity, and wisdom. |
Ayaṃ vuccati, brāhmaṇa, kalyāṇamittatā. (3: 3) |
This is called accomplishment in good friendship. |
Katamā ca, brāhmaṇa, samajīvitā? |
And what is accomplishment in balanced finances? |
Idha, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. |
It’s when a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ |
Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṃ paggahetvā jānāti: ‘ettakena vā onataṃ, ettakena vā unnatan’ti; |
It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much. |
evamevaṃ kho, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti. |
In the same way, a respectable person, knowing their income and expenditure, balances their finances, being neither too extravagant nor too frugal. They think: ‘In this way my income will exceed my expenditure, not the reverse.’ |
Sacāyaṃ, brāhmaṇa, kulaputto appāyo samāno uḷāraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṃ kulaputto bhoge khādatī’ti. |
If a respectable person has little income but an opulent life, people will say: ‘This respectable person eats their wealth like a fig-eater!’ |
Sace panāyaṃ, brāhmaṇa, kulaputto mahāyo samāno kasiraṃ jīvikaṃ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṃvāyaṃ kulaputto marissatī’ti. |
If a respectable person has a large income but a spartan life, people will say: ‘This respectable person is starving themselves to death!’ |
Yato ca khoyaṃ, brāhmaṇa, kulaputto āyañca bhogānaṃ viditvā vayañca bhogānaṃ viditvā samaṃ jīvikaṃ kappeti nāccogāḷhaṃ nātihīnaṃ: ‘evaṃ me āyo vayaṃ pariyādāya ṭhassati, na ca me vayo āyaṃ pariyādāya ṭhassatī’ti, |
But a respectable person, knowing their income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking: ‘In this way my income will exceed my expenditure, not the reverse.’ |
ayaṃ vuccati, brāhmaṇa, samajīvitā. |
This is called accomplishment in balanced finances. |
Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri apāyamukhāni honti— |
There are four drains on wealth that has been gathered in this way. |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
Womanizing, drinking, gambling, and having bad friends, companions, and associates. |
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi; |
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand. |
evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri apāyamukhāni honti— |
In the same way, there are four drains on wealth that has been gathered in this way. |
itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko. |
Womanizing, drinking, gambling, and having bad friends, companions, and associates. |
Evaṃ samuppannānaṃ, brāhmaṇa, bhogānaṃ cattāri āyamukhāni honti— |
There are four inlets for wealth that has been gathered in this way. |
na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko. |
Not womanizing, drinking, or gambling, and having good friends, companions, and associates. |
Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṃ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni; |
Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle. |
evamevaṃ kho, brāhmaṇa, evaṃ samuppannānaṃ bhogānaṃ cattāri āyamukhāni honti— |
In the same way, there are four inlets for wealth that has been gathered in this way. |
na itthidhutto … pe … kalyāṇasampavaṅko. (4: 4) |
Not womanizing, drinking, or gambling, and having good friends, companions, and associates. |
Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṃvattanti diṭṭhadhammasukhāya. |
These are the four things that lead to the welfare and happiness of a respectable person in this life. |
Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṃvattanti samparāyasukhāya. |
These four things lead to the welfare and happiness of a respectable person in future lives. |
Katame cattāro? |
What four? |
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā. |
Accomplishment in faith, ethics, generosity, and wisdom. |
Katamā ca, brāhmaṇa, saddhāsampadā? |
And what is accomplishment in faith? |
Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṃ: |
It’s when a respectable person has faith in the Realized One’s awakening: |
‘itipi so bhagavā … pe … satthā devamanussānaṃ buddho bhagavā’ti. |
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’ |
Ayaṃ vuccati, brāhmaṇa, saddhāsampadā. (1: 5) |
This is called accomplishment in faith. |
Katamā ca, brāhmaṇa, sīlasampadā? |
And what is accomplishment in ethics? |
Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti. |
It’s when a respectable person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume alcoholic drinks that cause negligence. |
Ayaṃ vuccati, brāhmaṇa, sīlasampadā. (2: 6) |
This is called accomplishment in ethics. |
Katamā ca, brāhmaṇa, cāgasampadā? |
And what is accomplishment in generosity? |
Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato. |
It’s when a respectable person lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. |
Ayaṃ vuccati, brāhmaṇa, cāgasampadā. (3: 7) |
This is called accomplishment in generosity. |
Katamā ca, brāhmaṇa, paññāsampadā? |
And what is accomplishment in wisdom? |
Idha, brāhmaṇa, kulaputto paññavā hoti … pe … sammā dukkhakkhayagāminiyā. |
It’s when a respectable person is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. |
Ayaṃ vuccati, brāhmaṇa, paññāsampadā. (4: 8) |
This is called accomplishment in wisdom. |
“Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṃvattanti samparāyasukhāyāti. |
These are the four things that lead to the welfare and happiness of a respectable person in future lives. |
Uṭṭhātā kammadheyyesu, |
They’re enterprising in the workplace, |
appamatto vidhānavā; |
diligent in managing things, |
Samaṃ kappeti jīvikaṃ, |
they balance their finances, |
sambhataṃ anurakkhati. |
and preserve their wealth. |
Saddho sīlena sampanno, |
Faithful, accomplished in ethics, |
vadaññū vītamaccharo; |
kind, rid of stinginess, |
Niccaṃ maggaṃ visodheti, |
they always purify the path |
sotthānaṃ samparāyikaṃ. |
to well-being in lives to come. |
Iccete aṭṭha dhammā ca, |
And so these eight qualities |
saddhassa gharamesino; |
of a faithful householder |
Akkhātā saccanāmena, |
are declared by the one who is truly named |
ubhayattha sukhāvahā. |
to lead to happiness in both spheres, |
Diṭṭhadhammahitatthāya, |
welfare and benefit in this life, |
samparāyasukhāya ca; |
and happiness in the next. |
Evametaṃ gahaṭṭhānaṃ, |
This is how, for a householder, |
cāgo puññaṃ pavaḍḍhatī”ti. |
merit grows by generosity.” |
56. Bhayasutta |
56. Danger |
“‘Bhayan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
“Mendicants, ‘danger’ is a term for sensual pleasures. |
‘Dukkhan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
‘Suffering’, |
‘Rogo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
‘disease’, |
‘Gaṇḍo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
‘boil’, |
‘Sallan’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
‘dart’, |
‘Saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
‘tie’, |
‘Paṅko’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
‘bog’, |
‘Gabbho’ti, bhikkhave, kāmānametaṃ adhivacanaṃ. |
and ‘womb’ are terms for sensual pleasures. |
Kasmā ca, bhikkhave, ‘bhayan’ti kāmānametaṃ adhivacanaṃ? |
And why is ‘danger’ a term for sensual pleasures? |
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi bhayā na parimuccati, samparāyikāpi bhayā na parimuccati, tasmā ‘bhayan’ti kāmānametaṃ adhivacanaṃ. |
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from dangers in the present life or in lives to come. That is why ‘danger’ is a term for sensual pleasures. |
Kasmā ca, bhikkhave, ‘dukkhan’ti … pe … |
And why are ‘suffering’, |
‘rogo’ti … |
‘disease’, |
‘gaṇḍo’ti … |
‘boil’, |
‘sallan’ti … |
‘dart’, |
‘saṅgo’ti … |
‘tie’, |
‘paṅko’ti … |
‘bog’, |
‘gabbho’ti kāmānametaṃ adhivacanaṃ? |
and ‘womb’ terms for sensual pleasures? |
Yasmā ca kāmarāgarattāyaṃ, bhikkhave, chandarāgavinibaddho diṭṭhadhammikāpi gabbhā na parimuccati, samparāyikāpi gabbhā na parimuccati, tasmā ‘gabbho’ti kāmānametaṃ adhivacanaṃ. |
Someone who is caught up in sensual greed and shackled by lustful desire is not freed from wombs in the present life or in lives to come. That is why ‘womb’ is a term for sensual pleasures. |
Bhayaṃ dukkhañca rogo ca, |
Danger, suffering, and disease, |
gaṇḍo sallañca saṅgo ca; |
boil, dart, and tie, |
Paṅko gabbho ca ubhayaṃ, |
and bogs and wombs both. |
ete kāmā pavuccanti; |
These describe the sensual pleasures |
Yattha satto puthujjano. |
to which ordinary people are attached. |
Otiṇṇo sātarūpena, |
Swamped by things that seem pleasant, |
puna gabbhāya gacchati; |
you go to another womb. |
Yato ca bhikkhu ātāpī, |
But when a mendicant is keen, |
sampajaññaṃ na riccati. |
and doesn’t forget awareness, |
So imaṃ palipathaṃ duggaṃ, |
in this way they transcend |
atikkamma tathāvidho; |
this grueling swamp. |
Pajaṃ jātijarūpetaṃ, |
They watch this population as it trembles, |
phandamānaṃ avekkhatī”ti. |
fallen into rebirth and old age.” |
57. Paṭhamaāhuneyyasutta |
57. Worthy of Offerings to the Gods (1st) |
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. |
“Mendicants, a mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi aṭṭhahi? |
What eight? |
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu; |
It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā; |
They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. |
kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko; |
They have good friends, companions, and associates. |
sammādiṭṭhiko hoti, sammādassanena samannāgato; |
They have right view, possessing right perspective. |
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; |
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati; |
They recollect many kinds of past lives, with features and details. |
dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti; |
With clairvoyance that is purified and surpasses the human, they see how sentient beings are reborn according to their deeds. |
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
58. Dutiyaāhuneyyasutta |
58. Worthy of Offerings to the Gods (2nd) |
“Aṭṭhahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa. |
“A mendicant with eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world. |
Katamehi aṭṭhahi? |
What eight? |
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu; |
It’s when a mendicant is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken. |
bahussuto hoti … pe … diṭṭhiyā suppaṭividdhā; |
They’re learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s totally full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and understanding them with right view. |
āraddhavīriyo viharati thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu; |
They live with energy roused up for giving up unskillful qualities and gaining skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. |
āraññiko hoti pantasenāsano; |
They live in the wilderness, in remote lodgings. |
aratiratisaho hoti, uppannaṃ aratiṃ abhibhuyya abhibhuyya viharati; |
They prevail over desire and discontent, and live having mastered desire and discontent whenever they arose. |
bhayabheravasaho hoti, uppannaṃ bhayabheravaṃ abhibhuyya abhibhuyya viharati; |
They prevail over fear and terror, and live having mastered fear and terror whenever they arose. |
catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī; |
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty. |
āsavānaṃ khayā … pe … sacchikatvā upasampajja viharati. |
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. |
Imehi kho, bhikkhave, aṭṭhahi dhammehi samannāgato bhikkhu āhuneyyo … pe … anuttaraṃ puññakkhettaṃ lokassā”ti. |
A mendicant with these eight factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.” |
59. Paṭhamapuggalasutta |
59. Eight People (1st) |
“Aṭṭhime, bhikkhave, puggalā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa? |
“Mendicants, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world. |
Katame aṭṭha? |
What eight? |
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno, sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno, anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno, arahā, arahattāya paṭipanno. |
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. |
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti. |
These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world. |
Cattāro ca paṭipannā, |
Four practicing the path, |
cattāro ca phale ṭhitā; |
and four established in the fruit. |
Esa saṅgho ujubhūto, |
This is the upright Saṅgha, |
paññāsīlasamāhito. |
with wisdom, ethics, and undistractible-lucidity. |
Yajamānānaṃ manussānaṃ, |
For humans, those merit-seeking creatures, |
Puññapekkhāna pāṇinaṃ; |
who sponsor sacrifices, |
Karotaṃ opadhikaṃ puññaṃ, |
making merit with attachments, |
Saṅghe dinnaṃ mahapphalan”ti. |
what is given to the Saṅgha is very fruitful.” |
60. Dutiyapuggalasutta |
60. Eight People (2nd) |
“Aṭṭhime, bhikkhave, puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassa. |
“Mendicants, these eight people are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world. |
Katame aṭṭha? |
What eight? |
Sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno … pe … arahā, arahattāya paṭipanno. |
The stream-enterer and the one practicing to realize the fruit of stream-entry. The once-returner and the one practicing to realize the fruit of once-return. The non-returner and the one practicing to realize the fruit of non-return. The perfected one, and the one practicing for perfection. |
Ime kho, bhikkhave, aṭṭha puggalā āhuneyyā … pe … anuttaraṃ puññakkhettaṃ lokassāti. |
These are the eight people who are worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and are the supreme field of merit for the world. |
Cattāro ca paṭipannā, |
Four practicing the path, |
cattāro ca phale ṭhitā; |
and four established in the fruit. |
Esa saṅgho samukkaṭṭho, |
This is the exalted Saṅgha, |
sattānaṃ aṭṭha puggalā. |
the eight people among sentient beings. |
Yajamānānaṃ manussānaṃ, |
For humans, those merit-seeking creatures, |
puññapekkhāna pāṇinaṃ; |
who sponsor sacrifices, |
Karotaṃ opadhikaṃ puññaṃ, |
making merit with attachments, |
ettha dinnaṃ mahapphalan”ti. |
what’s given here is very fruitful.” |