snp.2.14 Suttanipata

To Dhammika: the Pure Hearkeners’ Conduct

Thus have I heard:

At one time the Lord dwelt at Sāvatthī, in the Jeta Grove, Anāthapiṇḍika’s Park. There the upāsaka Dhammika accompanied by five hundred upasakas went up to the Radiant One and sat to one side. Having done so and saluted the Radiant One, the upasaka Dhammika addressed him with verses.

Dhammika
I ask of Gotama—one profoundly wise:
Behaving in which way a hearkener is good—
whether from home to homelessness gone
or upasakas living the householder’s life.

The birthplaces of this world together with devas
and final Release, you clearly understand,
none compare with you in seeing this profundity
for, as they say, you are Buddha supreme.

All knowledge is yours, you have perfectly revealed
Dharma, out of your compassion for beings all,
remover of the veil, one with the All-round Eye
and stainless do you illuminate the world.

Then came to your presence a nāga renowned,
Erāvaṇa by name, having heard you were a conqueror,
he had secluded talk with you and then attained—
“Sādhu” he exclaimed, and departed, pleased.

Then were there kings, Vessavaṇa, Kuvera,
who came to ask questions on Dharma from you,
so you, O Wise One, being asked then replied,
and they being pleased departed from there.

These theorist sectarians used to dispute—
Ājīvakas and Nigaṇṭhas, all of that kind—
unable in wisdom they go not beyond you,
as a man standing still passes not one running swiftly.

Then there are Brahmins who’re used to dispute—
even old Brahmins are found among them;
or other disputants proud of themselves:
all, for the meaning, depend on you.

This Dharma indeed is blissful, profound,
by you well-proclaimed, O Radiant One,
so wishing to listen are all of us here,
now when we asked, speak to us, Buddha the best.

So let all these bhikkhus well-seated here,
upāsakas too, who likewise wish to listen,
listen to the dharma by the stainless won,
as devas to Vāsava’s well-spoken words.

Buddha
Listen, O bhikkhus, I give you chance to hear—
to the Dharma that’s strict—all of you remember it,
let the intelligent seeing the benefit
practise the deportment of one who’s left home.

A bhikkhu in the times proscribed should wander not
but seek for alms timely going round a town;
who goes at times proscribed, temptations do tempt,
so the awakened go not within the wrong time.

Sights with sounds and tastes, smells and touches too—
all these with which beings are completely drunk,
for all of these dharmas let go desire,
and at the right time walk for the morning meal.

A bhikkhu with timely almsfood gained
returns by himself, then seated alone,
contemplative within, not distracted without,
not externalizing, since oneself’s restrained.

Should he with other hearkeners converse,
with bhikkhus, or anyone else at all,
of the Dharma let him speak refined,
not utter slander or another’s blame.

Some, disputatious, offer warfare with words,
but we do not praise them, those of little wit,
bound by attachment to talking this and that,
so certainly they send their minds far away.

The truly wise disciple having listened to the Dharma
pointed out by the Well-farer, should carefully use
food-offerings, a sitting and a sleeping place,
with water for washing the principal robes.

Let a bhikkhu, therefore, with almsfood and hut
for sitting and sleeping, for his robes washing,
be unsullied, quite unattached,
as water-drop spreads not upon a lotus-leaf.

Now I shall tell you the household’s rule,
by practising which one’s a good hearkener,
for by one with possessions it cannot be got—
that dharma complete by a bhikkhu attained.

Kill not any beings nor cause them to be killed,
and do not approve of them having been killed,
put by the rod for all that lives—
whether they are weak, or strong in the world.

What is “ungiven”—anything, anywhere,
that’s known to be others’, its theft one should avoid.
Neither order things taken,
nor others’ removal approve—
all of this “ungiven” let the hearkener avoid.

Let the intelligent person live a celibate life,
as one would avoid a pit of glowing coals;
but being unable to live the celibate life,
go not beyond the bounds with others’ partners.

In government assembly, or artisans’ guild,
or one to another, speak not what is false,
not others compel, nor approve of their lies,
all kinds of untruthfulness you should avoid.

Whatever householder this Dharma approves,
in maddening drink should never indulge,
nor make others drink, nor approve if they do,
knowing it leads to a mind that’s disturbed.

Fools do many evils because they are drunk,
while causing other people to be negligent.
This basis of demerit should be avoided,
but fools are delighted, confused with mind upset.

Kill not any being, what’s not given do not take,
neither be a liar nor addicted to drink,
and, let go of sex and the non-celibate life,
in the “wrong-time” for food, eat not in the night.

Neither necklaces display nor perfumes employ,
use the ground as a bed or sleep upon a mat:
these are the uposatha eight-factored vows
made known by the Buddha gone to dukkha’s end.

With devotion at heart the uposathas kept,
completely perfected in its eight parts,
on the fourteenth, the fifteenth, and the eighth days,
as well the days special in the moon’s half months.

Let that one intelligent with devoted heart,
having kept uposatha, early next morning,
distribute food and drink—whatever’s suitable—
to the bhikkhusaṅgha, rejoicing in this act.

Support mother and father according to Dharma,
do business as merchant to honesty adhering,
diligently practising this householder’s rule—
then to the self-radiant devas one will arrive.

- Translator: Laurence Khantipalo Mills

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With Dhammika

So I have heard.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:
“I ask you, Gotama, whose wisdom is vast:
what does one do to become a good disciple,
both one who has left the home,
and the lay followers staying at home?
For you understand the course and destiny
of the world with all its gods.
There is no equal to you who sees the subtle meaning,
for you are the Buddha most excellent, they say.
Having experienced all knowledge,
you explain the teaching out of compassion for beings.
All-seer, you have drawn back the veil,
and immaculate, you shine on the whole world.
The dragon king Erāvaṇa, hearing you called ‘Victor’,
came into your presence.
He consulted with you then, having heard your words,
left consoled, saying ‘Excellent!’
And King Kuvera Vessavaṇa also
approached to ask about the teaching.
You also answered him, O wise one,
and hearing you he too was consoled.
Those teachers of other paths given to debate,
whether Ājīvakas or Jains,
all fail to overtake you in wisdom,
like a standing man next to a sprinter.
Those brahmins given to debate,
some of whom are quite senior,
all end up beholden to you for the meaning,
and others too who think themselves debaters.
So subtle and pleasant is the teaching
that is well proclaimed by you, Blessed One.
It’s all we long to hear. So when asked,
O Best of Buddhas, tell us!
All these mendicants have gathered,
and the layfolk too are here to listen.
Let them hear the teaching the immaculate one discovered,
like gods listening to the fine words of Vāsava.”
“Listen to me, mendicants, I will educate you
in the cleansing teaching; all bear it in mind.
An intelligent person, seeing the meaning,
would adopt the deportment proper to a renunciate.
No way would a mendicant go out at the wrong time;
at the right time, they’d walk the village for alms.
For chains bind one who wanders outside the right time,
which is why the Buddhas avoid it.
Sights, sounds, tastes, smells, and touches,
which drive beings mad—
dispel desire for such things,
and enter for the morning meal at the right time.
After receiving alms for the day,
on returning a mendicant would sit in private alone.
Inwardly reflective, they’d curb their mind
from outside things, keeping themselves collected.
Should they converse with a disciple,
with anyone else, or with a mendicant,
they’d bring up only the sublime teaching,
not dividing or blaming.
For some contend in debate,
but we praise not those of little wisdom.
In place after place they are bound in chains,
for they send their mind over there far away.
Alms, a dwelling, a bed and seat,
and water for rinsing the dust from the cloak—
after hearing the teaching of the Holy One,
a disciple of splendid wisdom would use these after appraisal.
That’s why, when it comes to alms and lodgings,
and water for rinsing the dust from the cloak,
a mendicant is unsullied in the midst of these things,
like a droplet on a lotus-leaf.
Now I shall tell you the householder’s duty,
doing which one becomes a good disciple.
For one burdened with possessions does not get to realize
the whole of the mendicant’s practice.
They’d not kill any creature, nor have them killed,
nor grant permission for others to kill.
They’ve laid aside violence towards all creatures
frail or firm that there are in the world.
Next, a disciple would avoid knowingly
taking anything not given at all,
they’d not get others to do it, nor grant them permission to steal;
they’d avoid <em>all</em> theft.
A sensible person would avoid the unchaste life,
like a burning pit of coals.
But if unable to remain chaste,
they’d not transgress with another’s partner.
In a council or assembly,
or one on one, they would not lie.
They’d not get others to lie, nor grant them permission to lie;
they’d avoid <em>all</em> untruths.
A householder espousing this teaching
would not consume liquor or drink.
They’d not get others to drink, nor grant them permission to drink;
knowing that ends in intoxication.
For drunken fools do bad things,
and encourage other heedless folk.
Reject this field of demerit,
the maddening, deluding frolic of fools.
You shouldn’t kill living creatures, or steal,
or lie, or drink alcohol.
Be celibate, refraining from sex,
and don’t eat at night, the wrong time.
Not wearing garlands or applying perfumes,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.
Then having rightly undertaken the sabbath
complete in all its eight factors
on the fourteenth, fifteenth, and eighth of the fortnight,
as well as on the fortnightly special displays,
on the morning after the sabbath
a clever person, rejoicing with confident heart,
would distribute food and drink
to the mendicant Saṅgha as is fitting.
One should rightfully support one’s parents,
and undertake a legitimate business.
A diligent layperson observing these duties
ascends to the gods called Self-luminous.”