Numbered Discourses

5. The Chapter with Dhammika

About Dhammika

Aṅguttara Nikāya

5. Dhammikavagga

Dhammikasutta

Numbered Discourses

5. The Chapter with Dhammika

About Dhammika

Aṅguttara Nikāya

5. Dhammikavagga

Dhammikasutta

The monk Dhammika annoys both the monks and the layfolk so badly that they banish him. He comes to the Buddha, who consoles him and raises his spirits with a story, while at the same time showing him the error of his ways.

Ruta suttaAN 6.54Sutta PiṭakaAṅguttara Nikāya6. Chakkanipāta1. Paṭhamapaṇṇāsaka5. DhammikavaggaDhammikasutta

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At one time the BuddhaBuddhaEl nombre dado a quien redescubre por sí mismo el sendero liberador del Dhamma, tras un largo período de haber sido olvidado por el mundo. Según la tradición, una larga línea de Buddhas se extiende hasta el pasado distante. El Buddha más reciente nació como Siddhattha Gotama en la India alrededor del año 500 a.e.c. Un joven bien educado y acomodado, renunció a su familia y su herencia principesca en la flor de la vida para buscar la verdadera libertad y el fin del sufrimiento (dukkha). Después de siete años de austeridades en el bosque, redescubrió el «camino medio» y alcanzó su meta, convirtiéndose en el Buddha.Ver en el glosario was staying near Rājagaha, on the Vulture’s Peak Mountain.

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. *na saṇṭhanti → na saṇṭhahanti (bj)

Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.

Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu.

There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.

The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. *

Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. *na saṇṭhanti → na saṇṭhahanti (bj)

Then the local lay followers thought to themselves,“We have supplied the mendicant SaṅghaSaṅghaEste término denota tanto: la «comunidad monástica» (comunidades de monjes y monjas budistas) en quienes los seguidores laicos toman refugio; como aquellos seguidores del Buddha, laicos u ordenados, que han alcanzado al menos la entrada en la corriente (ver sotāpanna), el primero de los senderos transcendentes (ver magga) que culmina en nibbāna. Recientemente en EE.UU., el término «sangha» se ha transformado para significar el sentido más amplio de «comunidad de seguidores en el sendero budista», aunque este uso no tiene base en el canon pali. El término parisā se usa en este sentido más amplio en los textos tempranos.Ver en el glosario with robes, almsfood, lodgings, and medicines and supplies for the sick.But the visiting mendicants don’t stay. They leave, abandoning the monastery.What is the cause, what is the reason for this?”

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: *jātibhūmakānaṁ → jātibhūmikānaṁ (sya-all, pts1ed, mr)“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?

Then the local lay followers thought to themselves,

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: *

“We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.

“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.

But the visiting mendicants don’t stay. They leave, abandoning the monastery.

Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

What is the cause, what is the reason for this?”

Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?

Then the local lay followers thought to themselves,Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: *jātibhūmakānaṁ → jātibhūmikānaṁ (sya-all, pts1ed, mr)“We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. But the visiting mendicants don’t stay. They leave, abandoning the monastery.Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. What is the cause, what is the reason for this?”Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?

Then the local lay followers thought to themselves,“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.Why don’t we banish Venerable Dhammika?”

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.

Then the local lay followers thought to themselves,

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:

“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.

“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.

The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Why don’t we banish Venerable Dhammika?”

Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.

Then the local lay followers thought to themselves,Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Why don’t we banish Venerable Dhammika?”Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.

Then the local lay followers went up to Venerable Dhammika and said to him,“Sir, please leave this monastery.You’ve stayed here long enough.”

Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; alaṁ te idha vāsenā”ti.

Then the local lay followers went up to Venerable Dhammika and said to him,

Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:

“Sir, please leave this monastery.

“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā;

You’ve stayed here long enough.”

alaṁ te idha vāsenā”ti.

Then the local lay followers went up to Venerable Dhammika and said to him,Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “Sir, please leave this monastery.“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; You’ve stayed here long enough.”alaṁ te idha vāsenā”ti.

Then Venerable Dhammika left and went to another monastery.There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi. Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Then Venerable Dhammika left and went to another monastery.

Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi.

There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.

The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Then Venerable Dhammika left and went to another monastery.Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Then the local lay followers thought to themselves: …

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.

Then the local lay followers thought to themselves: …

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:

“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.

Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:

“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.

Then the local lay followers thought to themselves: …Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.

They said to Venerable Dhammika,“Sir, please leave this monastery.You’ve stayed here long enough.”

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; alaṁ te idha vāsenā”ti.

They said to Venerable Dhammika,

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:

“Sir, please leave this monastery.

“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā;

You’ve stayed here long enough.”

alaṁ te idha vāsenā”ti.

They said to Venerable Dhammika,Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “Sir, please leave this monastery.“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; You’ve stayed here long enough.”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.

Then Venerable Dhammika left and went to another monastery.

Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi.

There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.

The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Then Venerable Dhammika left and went to another monastery.Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Then the local lay followers thought to themselves,“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati …pe…. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāma sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

Then the local lay followers thought to themselves,

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:

“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.

Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.

Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati …pe….

“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”

Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāma sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

Then the local lay followers thought to themselves,Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti? Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati …pe…. “Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāma sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

Then the local lay followers went up to Venerable Dhammika and said to him,“Sir, please leave all seven monasteries in our native land.”

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

Then the local lay followers went up to Venerable Dhammika and said to him,

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:

“Sir, please leave all seven monasteries in our native land.”

“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

Then the local lay followers went up to Venerable Dhammika and said to him,Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: “Sir, please leave all seven monasteries in our native land.”“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

Then Venerable Dhammika thought,“I’ve been banished by the local lay followers from all seven monasteries in my native land.Where am I to go now?”He thought,“Why don’t I go to see the Buddha?”

Atha kho āyasmato dhammikassa etadahosi: “pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi. Kahaṁ nu kho dāni gacchāmī”ti? Atha kho āyasmato dhammikassa etadahosi: “yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.

Then Venerable Dhammika thought,

Atha kho āyasmato dhammikassa etadahosi:

“I’ve been banished by the local lay followers from all seven monasteries in my native land.

“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi.

Where am I to go now?”

Kahaṁ nu kho dāni gacchāmī”ti?

He thought,

Atha kho āyasmato dhammikassa etadahosi:

“Why don’t I go to see the Buddha?”

“yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.

Then Venerable Dhammika thought,Atha kho āyasmato dhammikassa etadahosi: “I’ve been banished by the local lay followers from all seven monasteries in my native land.“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi. Where am I to go now?”Kahaṁ nu kho dāni gacchāmī”ti? He thought,Atha kho āyasmato dhammikassa etadahosi: “Why don’t I go to see the Buddha?”“yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.

Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,“So, Brahmin Dhammika, where have you come from?”

Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca: “handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti?

Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.

Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi.

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,

Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca:

“So, Brahmin Dhammika, where have you come from?”

“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti?

Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi. 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,Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca: “So, Brahmin Dhammika, where have you come from?”“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti?

“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”

“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”

“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.

“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.

“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.

Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.When their ship was out of sight of land, they released the bird.It flew right away to the east, the west, the north, the south, upwards, and in-between.If it saw land on any side, it went there and stayed.But if it saw no land on any side it returned to the ship.In the same way, now that you’ve been banished from all of those places, you have come to me.

Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. *atīradakkhiṇiyā → atīradassaniyā (sya-all); atīradassiyā (mr)So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. Sace so samantā tīraṁ passati, tathāgatakova hoti. *tathāgatakova → tathāgato (mr)Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati. Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.

Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.

Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.

When their ship was out of sight of land, they released the bird.

Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. *

It flew right away to the east, the west, the north, the south, upwards, and in-between.

So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ.

If it saw land on any side, it went there and stayed.

Sace so samantā tīraṁ passati, tathāgatakova hoti. *

But if it saw no land on any side it returned to the ship.

Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati.

In the same way, now that you’ve been banished from all of those places, you have come to me.

Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.

Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. When their ship was out of sight of land, they released the bird.Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. *atīradakkhiṇiyā → atīradassaniyā (sya-all); atīradassiyā (mr)It flew right away to the east, the west, the north, the south, upwards, and in-between.So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. If it saw land on any side, it went there and stayed.Sace so samantā tīraṁ passati, tathāgatakova hoti. *tathāgatakova → tathāgato (mr)But if it saw no land on any side it returned to the ship.Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati. In the same way, now that you’ve been banished from all of those places, you have come to me.Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.

Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.Its canopy spread over twelve leagues, while the network of roots spread for five leagues.Its fruits were as large asa rice pot.And they were as sweet aspure wild honey.The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.No-one guarded the fruit, yet no-one damaged another’s fruits.

Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ; seyyathāpi nāma āḷhakathālikā. Evamassa sādūni phalāni ahesuṁ; seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti. *khandhaṁ migā → migapakkhino (bj, sya-all); migapakkhiyo (pts1ed)Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti. *na ca sudaṁ → na ca puna (mr)

Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.

Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo.

Its canopy spread over twelve leagues, while the network of roots spread for five leagues.

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.

Its fruits were as large as

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ;

a rice pot.

seyyathāpi nāma āḷhakathālikā.

And they were as sweet as

Evamassa sādūni phalāni ahesuṁ;

pure wild honey.

seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ.

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 ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti. *

No-one guarded the fruit, yet no-one damaged another’s fruits.

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti. *

Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Its canopy spread over twelve leagues, while the network of roots spread for five leagues.Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ. Its fruits were as large asSuppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ; a rice pot.seyyathāpi nāma āḷhakathālikā. And they were as sweet asEvamassa sādūni phalāni ahesuṁ; pure wild honey.seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ. 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 ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti. *khandhaṁ migā → migapakkhino (bj, sya-all); migapakkhiyo (pts1ed)No-one guarded the fruit, yet no-one damaged another’s fruits.Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti. *na ca sudaṁ → na ca puna (mr)

Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.Then the deity haunting the royal banyan tree thought,‘Oh lord, how incredible, how amazing!How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’Then the royal banyan tree gave no more fruit.

Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. *Yāva pāpo manusso → yāva pāpamanusso (sya-all); yāvatā pāpamanusso (mr)Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.

Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.

Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi.

Then the deity haunting the royal banyan tree thought,

Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi:

‘Oh lord, how incredible, how amazing!

‘acchariyaṁ vata bho, abbhutaṁ vata bho.

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?’

Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. *

Then the royal banyan tree gave no more fruit.

Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.

Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi. Then the deity haunting the royal banyan tree thought,Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi: ‘Oh lord, how incredible, how amazing!‘acchariyaṁ vata bho, abbhutaṁ vata bho. 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?’Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. *Yāva pāpo manusso → yāva pāpamanusso (sya-all); yāvatā pāpamanusso (mr)Then the royal banyan tree gave no more fruit.Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.

Then King Koravya went up to Sakka, lord of gods, and said to him,‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: ‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti. Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. *abhisaṅkhāsi → abhisaṅkhāresi (sya-all, mr) | pavattesi → pātesi (bj, pts1ed)Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.

Then King Koravya went up to Sakka, lord of gods, and said to him,

Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca:

‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’

‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti.

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, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. *

Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.

Then King Koravya went up to Sakka, lord of gods, and said to him,Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: ‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti. 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, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi. *abhisaṅkhāsi → abhisaṅkhāresi (sya-all, mr) | pavattesi → pātesi (bj, pts1ed)Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.

Then Sakka went up to that deity, and said,‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’

Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṁ devataṁ etadavoca: ‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti?

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?’

‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti?

Then Sakka went up to that deity, and said,Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṁ devataṁ etadavoca: ‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti?

‘Because, my good fellow, a violent storm came and felled and uprooted my home.’

‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.

‘Because, my good fellow, a violent storm came and felled and uprooted my home.’

‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.

‘Because, my good fellow, a violent storm came and felled and uprooted my home.’‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.

‘Well, did you stand by your tree’s duty when the storm came?’

‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?

‘Well, did you stand by your tree’s duty when the storm came?’

‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?

‘Well, did you stand by your tree’s duty when the storm came?’‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?

‘But my good fellow, how does a tree stand by its duty?’

‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?

‘But my good fellow, how does a tree stand by its duty?’

‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?

‘But my good fellow, how does a tree stand by its duty?’‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?

‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.Yet the deity is not displeased or upset because of this.This is how a tree stands by its duty.’

‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. *anabhinandi → anabhiraddhi (bj)Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.

‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.

‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti.

Yet the deity is not displeased or upset because of this.

Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. *

This is how a tree stands by its duty.’

Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.

‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. Yet the deity is not displeased or upset because of this.Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. *anabhinandi → anabhiraddhi (bj)This is how a tree stands by its duty.’Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.

‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’

‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.

‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’

‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.

‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.

‘God, if you were to stand by a tree’s duty, your home may be as it was before.’

‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.

‘God, if you were to stand by a tree’s duty, your home may be as it was before.’

‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.

‘God, if you were to stand by a tree’s duty, your home may be as it was before.’‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.

‘I will stand by a tree’s duty! May my home be as it was before!’

‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti. *Ṭhassāmahaṁ → tiṭṭheyyāmahaṁ (sya-all)

‘I will stand by a tree’s duty! May my home 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!’‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti. *Ṭhassāmahaṁ → tiṭṭheyyāmahaṁ (sya-all)

Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.

Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ. *abhisaṅkhāsi → abhisaṅkhāri (sya-all, mr)

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.

Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ. *abhisaṅkhāsi → abhisaṅkhāri (sya-all, mr)

In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”

Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?

In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”

Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?

In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?

“But sir, how do I stand by an ascetic’s duty?”

“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?

“But sir, how do I stand by an ascetic’s duty?”

“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?

“But sir, how do I stand by an ascetic’s duty?”“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?

“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.That’s how an ascetic stands by an ascetic’s duty.”

“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.

“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.

“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.

That’s how an ascetic stands by an ascetic’s duty.”

Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.

“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. That’s how an ascetic stands by an ascetic’s duty.”Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.

“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”

“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”

“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.

“Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.He had many hundreds of disciples.He taught them 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.

“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.

“Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.

“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.

He had many hundreds of disciples.

Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.

He taught them the path to rebirth in the company of Divinity.

Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi.

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 na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.

Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.

“Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures.“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. He had many hundreds of disciples.Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. He taught them the path to rebirth in the company of Divinity.Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. 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 na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.

Once upon a time there was a teacher named Mūgapakkha …Aranemi …Kuddālaka …Hatthipāla …Jotipāla. He was a religious founder and was free of desire for sensual pleasures.He had many hundreds of disciples.He taught them 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.

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.

Once upon a time there was a teacher named Mūgapakkha …

Bhūtapubbaṁ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi …pe…

Aranemi …

Aranemi nāma satthā ahosi …

Kuddālaka …

… Kuddālako nāma satthā ahosi …

Hatthipāla …

… Hatthipālo nāma satthā ahosi …

Jotipāla. He was a religious founder and was free of desire for sensual pleasures.

… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo.

He had many hundreds of disciples.

Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.

He taught them the way to rebirth in the company of Divinity.

Jotipālo satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi.

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 na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.

Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.

Once upon a time there was a teacher named Mūgapakkha …Bhūtapubbaṁ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi …pe… Aranemi …Aranemi nāma satthā ahosi … Kuddālaka …… Kuddālako nāma satthā ahosi … Hatthipāla …… Hatthipālo nāma satthā ahosi … Jotipāla. He was a religious founder and was free of desire for sensual pleasures.… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo. He had many hundreds of disciples.Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ. He taught them the way to rebirth in the company of Divinity.Jotipālo satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. 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 na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.

What do you think, Brahmin Dhammika?If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?”

Taṁ kiṁ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?

What do you think, Brahmin Dhammika?

Taṁ kiṁ maññasi, brāhmaṇa 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?”

yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?

What do you think, Brahmin Dhammika?Taṁ kiṁ maññasi, brāhmaṇa 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?”yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?

“Yes, sir.”

“Evaṁ, bhante”.

“Yes, sir.”

“Evaṁ, bhante”.

“Yes, sir.”“Evaṁ, bhante”.

“They would indeed.But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.Why is that?Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.So you should train like this:‘We will have no malicious intent for those who we want to have as our spiritual companions.’That is how you should train.

“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. Taṁ kissa hetu? Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. *evarūpiṁ khantiṁ → evarūpaṁ khantaṁ (sya-all)Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ: ‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. *na no samasabrahmacārīsu → na no āmasabrahmacārīsu (bj, sya-all); na no sabrahmacārīsu (si, pts1ed)Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.

“They would indeed.

“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.

But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.

Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.

Why is that?

Taṁ kissa hetu?

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.

Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. *

So you should train like this:

Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ:

‘We will have no malicious intent for those who we want to have as our spiritual companions.’

‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. *

That is how you should train.

Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.

“They would indeed.“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. Why is that?Taṁ kissa hetu? 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.Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. *evarūpiṁ khantiṁ → evarūpaṁ khantaṁ (sya-all)So you should train like this:Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. *na no samasabrahmacārīsu → na no āmasabrahmacārīsu (bj, sya-all); na no sabrahmacārīsu (si, pts1ed)That is how you should train.Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.

Sunetta and Mūgapakkha,and Aranemi the brahmin,Hatthipāla the student,and Kuddālaka were Teachers.

Sunetto mūgapakkho ca, aranemi ca brāhmaṇo; Kuddālako ahu satthā, hatthipālo ca māṇavo.

Sunetta and Mūgapakkha,

Sunetto mūgapakkho ca,

and Aranemi the brahmin,

aranemi ca brāhmaṇo;

Hatthipāla the student,

Kuddālako ahu satthā,

and Kuddālaka were Teachers.

hatthipālo ca māṇavo.

Sunetta and Mūgapakkha,Sunetto mūgapakkho ca, and Aranemi the brahmin,aranemi ca brāhmaṇo; Hatthipāla the student,Kuddālako ahu satthā, and Kuddālaka were Teachers.hatthipālo ca māṇavo.

And Jotipāla Govindawas priest for seven kings.These six famous teachers,harmless ones of the past,

Jotipālo ca govindo, ahu sattapurohito; Ahiṁsakā atītaṁse, *Ahiṁsakā → ahiṁsete (bj); abhisekā (sya-all)cha satthāro yasassino.

And Jotipāla Govinda

Jotipālo ca govindo,

was priest for seven kings.

ahu sattapurohito;

These six famous teachers,

Ahiṁsakā atītaṁse, *

harmless ones of the past,

cha satthāro yasassino.

And Jotipāla GovindaJotipālo ca govindo, was priest for seven kings.ahu sattapurohito; These six famous teachers,Ahiṁsakā atītaṁse, *Ahiṁsakā → ahiṁsete (bj); abhisekā (sya-all)harmless ones of the past,cha satthāro yasassino.

were free of putrefaction, compassionate,gone beyond the fetter of sensuality.Detached from sensual desire,they were reborn in the realm of divinity.

Nirāmagandhā karuṇedhimuttā, *karuṇedhimuttā → karuṇe vimuttā (bj, sya-all, pts1ed)Kāmasaṁyojanātigā; *Kāmasaṁyojanātigā → kāmasaññojanātitā (sya-all)Kāmarāgaṁ virājetvā, Brahmalokūpagā ahuṁ. *ahuṁ → ahū (si); ahu (bahūsu)

were free of putrefaction, compassionate,

Nirāmagandhā karuṇedhimuttā, *

gone beyond the fetter of sensuality.

Kāmasaṁyojanātigā; *

Detached from sensual desire,

Kāmarāgaṁ virājetvā,

they were reborn in the realm of divinity.

Brahmalokūpagā ahuṁ. *

were free of putrefaction, compassionate,Nirāmagandhā karuṇedhimuttā, *karuṇedhimuttā → karuṇe vimuttā (bj, sya-all, pts1ed)gone beyond the fetter of sensuality.Kāmasaṁyojanātigā; *Kāmasaṁyojanātigā → kāmasaññojanātitā (sya-all)Detached from sensual desire,Kāmarāgaṁ virājetvā, they were reborn in the realm of divinity.Brahmalokūpagā ahuṁ. *ahuṁ → ahū (si); ahu (bahūsu)

Many hundreds oftheir disciples were alsofree of putrefaction-stench, compassionate,gone beyond the fetter of sensuality.Detached from sensual desire,they were reborn in the realm of divinity.

Ahesuṁ sāvakā tesaṁ, Anekāni satānipi; Nirāmagandhā karuṇedhimuttā, Kāmasaṁyojanātigā; Kāmarāgaṁ virājetvā, Brahmalokūpagā ahuṁ. *ahuṁ → ahū (si); ahu (bahūsu)

Many hundreds of

Ahesuṁ sāvakā tesaṁ,

their disciples were also

Anekāni satānipi;

free of putrefaction-stench, compassionate,

Nirāmagandhā karuṇedhimuttā,

gone beyond the fetter of sensuality.

Kāmasaṁyojanātigā;

Detached from sensual desire,

Kāmarāgaṁ virājetvā,

they were reborn in the realm of divinity.

Brahmalokūpagā ahuṁ. *

Many hundreds ofAhesuṁ sāvakā tesaṁ, their disciples were alsoAnekāni satānipi; free of putrefaction-stench, compassionate,Nirāmagandhā karuṇedhimuttā, gone beyond the fetter of sensuality.Kāmasaṁyojanātigā; Detached from sensual desire,Kāmarāgaṁ virājetvā, they were reborn in the realm of divinity.Brahmalokūpagā ahuṁ. *ahuṁ → ahū (si); ahu (bahūsu)

One who insultswith malicious intentthese non-Buddhist seers,free of desire, immersed in samādhisamādhiConcentración o estabilidad unificada de la mente. En meditación, samādhi reúne y estabiliza la atención sobre un objeto hasta distintos grados de profundidad, pudiendo culminar en jhāna. Es uno de los cinco indriya, una de las cinco fuerzas, uno de los siete bojjhaṅgas y el octavo factor del Noble Sendero Óctuple.Ver en el glosario;such a manbrims with much wickedness.

Yete isī bāhirake, vītarāge samāhite; Paduṭṭhamanasaṅkappo, yo naro paribhāsati; Bahuñca so pasavati, apuññaṁ tādiso naro.

One who insults

Yete isī bāhirake,

with malicious intent

vītarāge samāhite;

these non-Buddhist seers,

Paduṭṭhamanasaṅkappo,

free of desire, immersed in samādhi;

yo naro paribhāsati;

such a man

Bahuñca so pasavati,

brims with much wickedness.

apuññaṁ tādiso naro.

One who insultsYete isī bāhirake, with malicious intentvītarāge samāhite; these non-Buddhist seers,Paduṭṭhamanasaṅkappo, free of desire, immersed in samādhi;yo naro paribhāsati; such a manBahuñca so pasavati, brims with much wickedness.apuññaṁ tādiso naro.

But one who insultswith malicious intenta single individual accomplished in view,a mendicant disciple of the Buddha;that manbrims even more with wickedness.

Yo cekaṁ diṭṭhisampannaṁ, Bhikkhuṁ buddhassa sāvakaṁ; Paduṭṭhamanasaṅkappo, Yo naro paribhāsati; Ayaṁ tato bahutaraṁ, Apuññaṁ pasave naro.

But one who insults

Yo cekaṁ diṭṭhisampannaṁ,

with malicious intent

Bhikkhuṁ buddhassa sāvakaṁ;

a single individual accomplished in view,

Paduṭṭhamanasaṅkappo,

a mendicant disciple of the Buddha;

Yo naro paribhāsati;

that man

Ayaṁ tato bahutaraṁ,

brims even more with wickedness.

Apuññaṁ pasave naro.

But one who insultsYo cekaṁ diṭṭhisampannaṁ, with malicious intentBhikkhuṁ buddhassa sāvakaṁ; a single individual accomplished in view,Paduṭṭhamanasaṅkappo, a mendicant disciple of the Buddha;Yo naro paribhāsati; that manAyaṁ tato bahutaraṁ, brims even more with wickedness.Apuññaṁ pasave naro.

You shouldn’t attack a holy person,who has given up the grounds for views.This individual is calledthe seventh of the noble Saṅgha.

Na sādhurūpaṁ āsīde, diṭṭhiṭṭhānappahāyinaṁ; Sattamo puggalo eso, ariyasaṅghassa vuccati.

You shouldn’t attack a holy person,

Na sādhurūpaṁ āsīde,

who has given up the grounds for views.

diṭṭhiṭṭhānappahāyinaṁ;

This individual is called

Sattamo puggalo eso,

the seventh of the noble Saṅgha.

ariyasaṅghassa vuccati.

You shouldn’t attack a holy person,Na sādhurūpaṁ āsīde, who has given up the grounds for views.diṭṭhiṭṭhānappahāyinaṁ; This individual is calledSattamo puggalo eso, the seventh of the noble Saṅgha.ariyasaṅghassa vuccati.

They’re not free of desire for sensual pleasures,and their faculties are still immature:faith, mindfulnesssatiAtención plena, memoria, poderes de referencia y retención. En algunos contextos, la palabra sati cuando se usa sola cubre también la alerta (sampajañña).Ver en el glosario, and energy,serenity and discernment.

Avītarāgo kāmesu, yassa pañcindriyā mudū; Saddhā sati ca vīriyaṁ, samatho ca vipassanā.

They’re not free of desire for sensual pleasures,

Avītarāgo kāmesu,

and their faculties are still immature:

yassa pañcindriyā mudū;

faith, mindfulness, and energy,

Saddhā sati ca vīriyaṁ,

serenity and discernment.

samatho ca vipassanā.

They’re not free of desire for sensual pleasures,Avītarāgo kāmesu, and their faculties are still immature:yassa pañcindriyā mudū; faith, mindfulness, and energy,Saddhā sati ca vīriyaṁ, serenity and discernment.samatho ca vipassanā.

If you attack such a mendicant,you first hurt yourself.Having hurt yourself,you harm the other.

Tādisaṁ bhikkhumāsajja, pubbeva upahaññati; Attānaṁ upahantvāna, pacchā aññaṁ vihiṁsati.

If you attack such a mendicant,

Tādisaṁ bhikkhumāsajja,

you first hurt yourself.

pubbeva upahaññati;

Having hurt yourself,

Attānaṁ upahantvāna,

you harm the other.

pacchā aññaṁ vihiṁsati.

If you attack such a mendicant,Tādisaṁ bhikkhumāsajja, you first hurt yourself.pubbeva upahaññati; Having hurt yourself,Attānaṁ upahantvāna, you harm the other.pacchā aññaṁ vihiṁsati.

But if you protect yourself,the other is also protected.So you should protect yourself.An astute person is always uninjured.”

Yo ca rakkhati attānaṁ, rakkhito tassa bāhiro; Tasmā rakkheyya attānaṁ, akkhato paṇḍito sadā”ti.

But if you protect yourself,

Yo ca rakkhati attānaṁ,

the other is also protected.

rakkhito tassa bāhiro;

So you should protect yourself.

Tasmā rakkheyya attānaṁ,

An astute person is always uninjured.”

akkhato paṇḍito sadā”ti.

But if you protect yourself,Yo ca rakkhati attānaṁ, the other is also protected.rakkhito tassa bāhiro; So you should protect yourself.Tasmā rakkheyya attānaṁ, An astute person is always uninjured.”akkhato paṇḍito sadā”ti.

Dvādasamaṁ.

Dhammikavaggo pañcamo.

Tassuddānaṁ

Nāgamigasālā iṇaṁ, Cundaṁ dve sandiṭṭhikā duve; Khemaindriya ānanda, Khattiyā appamādena dhammikoti.

Nāgamigasālā iṇaṁ,

Cundaṁ dve sandiṭṭhikā duve;

Khemaindriya ānanda,

Khattiyā appamādena dhammikoti.

Nāgamigasālā iṇaṁ, Cundaṁ dve sandiṭṭhikā duve; Khemaindriya ānanda, Khattiyā appamādena dhammikoti.

Paṭhamo paṇṇāsako samatto.