6: The Book of the Sixes
54. Dhammika
- DG BB TBW © Translated from the Pali by Bhikkhu Bodhi (More copyright information)
1On one occasion the Blessed One was dwelling in Rājagaha on Mount Vulture Peak. On that occasion the Venerable Dhammika was the resident monk in his native district, in all the seven monasteries in his native district. [n.1359] Mp does not give information about him and he does not appear elsewhere in the Nikāyas. There the Venerable Dhammika insulted visiting bhikkhus, reviled them, harmed them, attacked them, and scolded them, and then those visiting bhikkhus left. They did not settle down but vacated the monastery.
2Then it occurred to the lay followers of the native district: "We serve the Saṅgha of bhikkhus with robes, almsfood, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so?"
Then it occurred to them: "This Venerable Dhammika insults visiting bhikkhus, reviles them, harms them, attacks them, and scolds them, and then those visiting bhikkhus leave. They do not settle down but vacate the monastery. Let's banish the Venerable Dhammika."
3Then the lay followers went to the Venerable Dhammika and said to him: "Bhante, leave this monastery. You’ve stayed here long enough."
The Venerable Dhammika then went from that monastery to another one, where again he insulted visiting bhikkhus, reviled them, harmed them, attacked them, and scolded them. And then those visiting bhikkhus left. They did not settle down but vacated the monastery.
4-5Then it occurred to the lay followers … all as above … and said to him: "Bhante, leave this monastery. You’ve stayed here long enough."
Then the Venerable Dhammika went from that monastery to still another one, where again he insulted visiting bhikkhus …. They did not settle down but vacated the monastery.
6Then it occurred to the lay followers: "We serve the Saṅgha of bhikkhus with robes, almsfood, lodgings, and medicines and provisions for the sick, but the visiting bhikkhus leave. They do not settle down but vacate the monastery. Why is that so?"
Then it occurred to the lay followers: "This Venerable Dhammika insults visiting bhikkhus …. They do not settle down but vacate the monastery. Let's banish the Venerable Dhammika from all the seven monasteries in the native district."
Then the lay followers of the native district went to the Venerable Dhammika and said to him: "Bhante, depart from all the seven monasteries in the native district."
The Venerable Dhammika then thought: "I am banished by the lay followers from all seven monasteries here. Where shall I go?"
It then occurred to him: "Let me go to the Blessed One."
7Then the Venerable Dhammika took his bowl and robe and left for Rājagaha. Gradually he reached Rājagaha, and then went to Mount Vulture Peak, where he approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then asked him: "Where are you coming from, Brahmin Dhammika?" [n.1360] Strangely, neither Mp nor Mp-ṭ explains why the Buddha refers to Dhammika as brāhmaṇa. This may be the only place in the Nikāyas where the Buddha refers to a bhikkhu as a brahmin followed by his personal name.
"Bhante, the lay followers of my native district have banished me from all seven monasteries there."
"Enough, Brahmin Dhammika! Now that you’ve come to me, why be concerned that you have been banished from those places?
8In the past, Brahmin Dhammika, some seafaring merchants set out to sea in a ship, taking along a land-spotting bird. When the ship had still not caught sight of land they released the bird. It went to the east, the west, the north, the south, upward, and to the intermediate directions. If it saw land anywhere, it went straight for it. But if it didn’t see land, it returned to the ship. In the same way, when you have been banished from those places, you’ve come to me."
9"In the past, Brahmin Dhammika, King Koravya had a royal banyan tree named ‘Well Grounded,’ which had five branches, cast a cool shade, and gave delight. Its canopy extended for twelve yojanas; its network of roots for five yojanas. Its fruits were as large as cooking pots and as sweet as pure honey. The king and his harem made use of one section of the tree, the army used another section, the townfolk and countryfolk used still another, ascetics and brahmins used still another, and the beasts and birds used still another. No one guarded the tree's fruits, yet no one took another's fruits.
10"Then, Brahmin Dhammika, a certain man ate as much as he wanted of the tree's fruits, broke off a branch, and left. It occurred to the deity who lived in the tree: ‘It's astounding and amazing how evil this man is! He ate as much as he wanted of the tree's fruits, broke off a branch, and left! Let me see to it that in the future the royal banyan tree does not yield fruit.’ Then in the future the royal banyan tree did not yield fruit.
11Thereupon King Koravya approached Sakka the ruler of the devas and said to him: ‘Listen, respected sir, you should know that the royal banyan tree does not yield fruit.’
"Then Sakka the ruler of the devas performed a feat of psychic potency such that a violent rainstorm came and twisted [n.1361] Reading with Ce and Be pavattesi, as against Ee pātesi, "felled," also cited as a variant in Ce and Be. Mp glosses pavattesi with parivattesi. and uprooted the royal banyan tree.
"Then, Brahmin Dhammika, the deity that lived in the tree stood to one side, sad and miserable, weeping with a tearful face.
12Sakka approached this deity and said: ‘Why, deity, do you stand to one side, sad and miserable, weeping with a tearful face?’ – ‘It is, sir, because a violent rainstorm came and twisted and uprooted my dwelling.’ – ‘But, deity, were you following the duty of a tree when the violent rainstorm came and twisted and uprooted your dwelling?’ – ‘But how, sir, does a tree follow the duty of a tree?’ – ‘Here, deity, those who need roots take its roots; those who need bark take its bark; those who need leaves take its leaves; those who need flowers take its flowers; and those who need fruit take its fruit. Yet because of this the deity does not become displeased or discontent. That's how a tree follows the duty of a tree.’ – ‘Sir, I wasn’t following the duty of a tree when the violent rainstorm came and twisted and uprooted my dwelling.’ – ‘If, deity, you would follow the duty of a tree, your dwelling might return to its former state.’ – ‘I will, sir, follow the duty of a tree. Let my dwelling be as before.’
13"Then, Brahmin Dhammika, Sakka the ruler of the devas performed such a feat of psychic potency that a violent rainstorm came and turned upright the royal banyan tree and its roots were covered with bark. So too, Brahmin Dhammika, were you following the duty of an ascetic when the lay followers of the native district banished you from all seven monasteries?"
"But how, Bhante, does an ascetic follow the duty of an ascetic?"
"Here, Brahmin Dhammika, an ascetic does not insult one who insults him, does not scold one who scolds him, and does not argue with one who argues with him. That is how an ascetic follows the duty of an ascetic."
"Bhante, I wasn’t following the duty of an ascetic when the lay followers banished me from all seven monasteries."
14(1) "In the past, Brahmin Dhammika, there was a teacher named Sunetta, the founder of a spiritual sect, one without lust for sensual pleasures. The teacher Sunetta had many hundreds of disciples. He taught a Dhamma to his disciples for companionship with the brahmā world. [n.1362] Brahmalokasahavyatāya. An odd expression, which also occurs at DN 19.95, II 250,20. Sv II 670,13–14 says: "‘He taught the path to disciples for companionship with the brahmā world’: that is, he explained the path to fellowship with Brahmā in the brahmā world" (sāvakānañca brahmalokasahabyatāya maggaṁ desesī ti brahmaloke brahmunā sahabhāvāya maggaṁ kathesi). When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.
15-18(2) "In the past, there was a teacher named Mūgapakkha … (3) … a teacher named Aranemi … (4) … a teacher named Kuddālaka … (5) … a teacher named Hatthipāla …
19(6) … a teacher named Jotipāla, the founder of a spiritual sect, one without lust for sensual pleasures …. When he was teaching such a Dhamma, those who did not place confidence in him were, with the breakup of the body, after death, reborn in the plane of misery, in a bad destination, in the lower world, in hell; but those who placed confidence in him were reborn in a good destination, in a heavenly world.
20"What do you think, Brahmin Dhammika? These six teachers were founders of spiritual sects, men without lust for sensual pleasures who had retinues of many hundreds of disciples. If, with a mind of hatred, one had insulted and reviled them and their communities of disciples, wouldn’t one have generated much demerit?"
"Yes, Bhante."
"If, with a mind of hatred, one had insulted and reviled these six teachers together with their communities of disciples, one would have generated much demerit. But if, with a mind of hatred, one reviles and insults a single person accomplished in view, [n.1363] Diṭṭhisampannaṁ. A person who is at least a stream-enterer. one generates even more demerit. For what reason? I say, Brahmin Dhammika, there is no injury [n.1364] Brahmāli called my attention to an entry in DOP (p. 744) for a noun khanti2, meaning "hurt, injury," presumably derived from the verb khaṇati1, "hurts, injures, impairs." This word is not the Pāli equivalent of Skt kṣānti (DOP khanti1), "patience" or "acceptance." Mp glosses khanti here as "digging up one's own virtues" (attano guṇakhaṇanaṁ), but DOP points out that the commentaries tend to conflate khaṇati1, "injures," with khaṇati2, "digs up." The Skt equivalent of khanti2 may be kṣhati, from kṣaṇoti, "hurts, injures, wounds"; see SED sv kshan. against outsiders [n.1365] Ito bahiddhā. That is, those outside the Buddhist community. like that against your fellow monks. Therefore, Brahmin Dhammika, you should train yourself thus: ‘We will not let hatred arise in our minds toward our fellow monks.’ [n.1366] Ce na no āmasabrahmacārisu, Be na no samasabrahmacārisu, Ee na no sabrahmacārisu. DOP sv āma3 has "in or of the same house; belonging to the same house" and cites āmasabrahmacāri(n) as meaning "a fellow religious student belonging to the same house or community." However, it gives this passage as the sole reference, and the term does not seem to occur elsewhere in the Nikāyas. Mp Ce accepts the unusual reading and says: Na no āmasabrahmacārīsū ti ettha āmajano [Be: samajano] nāma sakajano vuccati. Tasmā na no sakesu samānabrahmacārīsu cittāni paduṭṭhāni bhavissantī ti ayamettha attho ("Toward our fellow monks of the same house: Here, it is one's own people that are called ‘people of the same house.’ Therefore the meaning here is: ‘There should be no thoughts of hatred toward one's own fellow monks.’"). The passage recurs at AN7.73, but with the unaugmented sabrahmacārisu. I suspect that the augmented forms found in the Ce and Be versions of this sutta are the product of an ancient transmission error that was accepted as authentic by the commentator. I therefore treat the text as reading simply sabrahmacārisu. Thus, Brahmin Dhammika, should you train yourself."
21Sunetta, Mūgapakkha,
the brahmin Aranemi,
Kuddālaka, and Hatthipāla,
the brahmin youth, were teachers.
22And Jotipāla known as Govinda
the chaplain of seven kings:
these were harmless ones in the past,
six teachers possessed of fame.
23Unspoiled, liberated by compassion,
these men had transcended the fetter of sensuality.
Having expunged sensual lust,
they were reborn in the brahmā world.
24Their disciples too
numbering many hundreds
were unspoiled, liberated in compassion,
men who had transcended the fetter of sensuality.
Having expunged sensual lust,
they were reborn in the brahmā world.
25That man who, with thoughts of hatred,
reviles these outside seers devoid of lust
whose minds were concentrated,
generates abundant demerit.
26But the man who, with thoughts of hatred,
reviles a disciple of the Buddha,
a bhikkhu accomplished in view,
generates even more demerit.
27One should not attack a holy person
one who has abandoned viewpoints.
This one is called the seventh person
of the Saṅgha of noble ones,
28one not devoid of lust for sensual pleasures,
whose five faculties are weak:
faith, mindfulness, energy,
serenity, and insight.
29If one attacks such a bhikkhu,
one first harms oneself;
then, having harmed oneself,
one afterward harms the other.
30When one protects oneself,
the other person is also protected.
Therefore one should protect oneself;
the wise person is always unhurt.
1Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
2Atha 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.
3Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: "pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā; alaṁ te idha vāsenā"ti.
Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi. Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
4Atha 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.
5Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: "pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā; alaṁ te idha vāsenā"ti.
Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi. Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
6Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: "Mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan"ti?
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: "Ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati … pe …. Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāma sabbaso jātibhūmiyaṁ sattahi āvāsehī"ti.
Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ: "pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī"ti.
Atha kho āyasmato dhammikassa etadahosi: "pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi. Kahaṁ nu kho dāni gacchāmī"ti?
Atha kho āyasmato dhammikassa etadahosi: "yannūnāhaṁ yena bhagavā tenupasaṅkameyyan"ti.
7Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca: "handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī"ti?
"Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī"ti.
"Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.
8Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti. Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. Sace so samantā tīraṁ passati, tathāgatakova hoti. Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati. Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.
9Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ; seyyathāpi nāma āḷhakathālikā. Evamassa sādūni phalāni ahesuṁ; seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa ekaṁ khandhaṁ rājā paribhuñjati saddhiṁ itthāgārena, ekaṁ khandhaṁ balakāyo paribhuñjati, ekaṁ khandhaṁ negamajānapadā paribhuñjanti, ekaṁ khandhaṁ samaṇabrāhmaṇā paribhuñjanti, ekaṁ khandhaṁ migā paribhuñjanti. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti.
10Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi. Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi: ‘acchariyaṁ vata bho, abbhutaṁ vata bho. Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti. Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.
11Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca: ‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti?
Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi.
Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.
12Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṁ devataṁ etadavoca: ‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti? ‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. ‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti? ‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti? ‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti. Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā. Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti. ‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti. ‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti? ‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.
13Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ. Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī"ti?
"Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī"ti?
"Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī"ti.
"Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī"ti.
14"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. (1)
15Bhūtapubbaṁ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi … pe … (2)
16Aranemi nāma satthā ahosi … (3)
17… Kuddālako nāma satthā ahosi … (4)
18… Hatthipālo nāma satthā ahosi … (5)
19… 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. (6)
20Taṁ kiṁ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā"ti? "
Evaṁ, bhante".
"Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati. Taṁ kissa hetu? Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu. Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ: ‘Na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti. Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.
21Sunetto mūgapakkho ca,
aranemi ca brāhmaṇo;
Kuddālako ahu satthā,
hatthipālo ca māṇavo.
22Jotipālo ca govindo,
ahu sattapurohito;
Ahiṁsakā atītaṁse,
cha satthāro yasassino.
23Nirāmagandhā karuṇedhimuttā,
Kāmasaṁyojanātigā;
Kāmarāgaṁ virājetvā,
Brahmalokūpagā ahuṁ.
24Ahesuṁ sāvakā tesaṁ,
Anekāni satānipi;
Nirāmagandhā karuṇedhimuttā,
Kāmasaṁyojanātigā;
Kāmarāgaṁ virājetvā,
Brahmalokūpagā ahuṁ.
25Yete isī bāhirake,
vītarāge samāhite;
Paduṭṭhamanasaṅkappo,
yo naro paribhāsati;
Bahuñca so pasavati,
apuññaṁ tādiso naro.
26Yo cekaṁ diṭṭhisampannaṁ,
Bhikkhuṁ buddhassa sāvakaṁ;
Paduṭṭhamanasaṅkappo,
Yo naro paribhāsati;
Ayaṁ tato bahutaraṁ,
Apuññaṁ pasave naro.
27Na sādhurūpaṁ āsīde,
diṭṭhiṭṭhānappahāyinaṁ;
Sattamo puggalo eso,
ariyasaṅghassa vuccati.
28Avītarāgo kāmesu,
yassa pañcindriyā mudū;
Saddhā sati ca vīriyaṁ,
samatho ca vipassanā.
29Tādisaṁ bhikkhumāsajja,
pubbeva upahaññati;
Attānaṁ upahantvāna,
pacchā aññaṁ vihiṁsati.
30Yo ca rakkhati attānaṁ,
rakkhito tassa bāhiro;
Tasmā rakkheyya attānaṁ,
akkhato paṇḍito sadā"ti.
Dvādasamaṁ.
Dhammikavaggo pañcamo.
31Nāgamigasālā iṇaṁ,
Cundaṁ dve sandiṭṭhikā duve;
Khemaindriya ānanda,
Khattiyā appamādena dhammikoti.
Paṭhamo paṇṇāsako samatto.