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Sutta Nipāta 2.14 Sutta Nipāta 2.14Anthology of Discourses 2.14
Dhammikasutta DhammikaWith Dhammika
Evaṁ me sutaṁ—I have heard thatSo I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṁ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho dhammiko upāsako bhagavantaṁ gāthāhi ajjhabhāsi: Then Dhammika the lay follower, together with 500 other lay followers, approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he addressed the Blessed One in verses: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:
“Pucchāmi taṁ gotama bhūripañña, “I ask you, Gotama, Deeply Discerning:“I ask you, Gotama, whose wisdom is vast:
Kathaṅkaro sāvako sādhu hoti; How-acting does one become a good disciple—what does one do to become a good disciple,
Yo vā agārā anagārameti, either one gone from home into homelessness,both one who has left the home,
Agārino vā panupāsakāse. or a lay follower with a home?and the lay followers staying at home?
Tuvañhi lokassa sadevakassa, For you discern the destination & future courseFor you understand the course and destiny
Gatiṁ pajānāsi parāyaṇañca; of the world along with its devas—of the world with all its gods.
Na catthi tulyo nipuṇatthadassī, there is no one equal to you in seeing the subtle goal;There is no equal to you who sees the subtle meaning,
Tuvañhi buddhaṁ pavaraṁ vadanti. for they call you foremost, awakened.for you are the Buddha most excellent, they say.
Sabbaṁ tuvaṁ ñāṇamavecca dhammaṁ, Understanding all knowledge, the whole Dhamma,1‘All… the whole’: two meanings of the lamp-word, sabba.Having experienced all knowledge,
Pakāsesi satte anukampamāno; you proclaim it to beings with sympathetic mind.you reveal the teaching out of sympathy for beings.
Vivaṭṭacchadosi samantacakkhu, Your roof opened up,2 All-around Eye,3‘Roof opened up’: see Sn 2:13, note 3. ‘All-around Eye’: see Sn 2:12, note 2.All-seer, you have cast off the veil,
Virocasi vimalo sabbaloke. you, stainless, illumine the whole world.and immaculate, you dazzle the whole world.
Āgañchi te santike nāgarājā, He came to your presence—Erāvaṇa, the nāga king,4According to SnA, Erāvaṇa was one of the devas dwelling in the heaven of the Thirty-three. An elephant in a previous life, he enjoyed taking on the form of a gigantic magical elephant (one of the meanings of ‘nāga’), displaying many powers, for the entertainment of the other devas in that heaven.The dragon king Erāvaṇa, hearing you called ‘Victor’, At DN 20:11.7 Erāvaṇa is clearly a dragon, but later tradition depicted him as a great elephant, the mount of Sakka.
Erāvaṇo nāma jinoti sutvā; having heard, ‘Conqueror.’came into your presence.
Sopi tayā mantayitvājjhagamā, Having consulted with you, having heard, he understood,He consulted with you then, having heard your words,
Sādhūti sutvāna patītarūpo. and, satisfied, (thought,) ‘Good.’left consoled, saying ‘Excellent!’
Rājāpi taṁ vessavaṇo kuvero, And King Vessavaṇa Kuvera5One of the four Great Kings, ruling over the yakkhas. See DN 20 and DN 32. Neither Erāvaṇa’s nor Kuvera’s visit to the Buddha is mentioned elsewhere in the Canon, although SnA insists that Kuvera’s took place soon after the events reported in AN 7:53, in which he conversed with the lay woman, Nandamātā.And King Kuvera Vessavaṇa also Kuvera is identified as Vessavaṇa at DN 32:7.43.
Upeti dhammaṁ paripucchamāno; came, inquiring about the Dhamma.approached to ask about the teaching.
Tassāpi tvaṁ pucchito brūsi dhīra, To him, too, you spoke when asked.You also answered him, O attentive one,
So cāpi sutvāna patītarūpo. And he too, having heard, was satisfied.and hearing you he too was consoled.
Ye kecime titthiyā vādasīlā, And these sectarians, debaters by habit,Those monastics of other religions given to debate, While titthiya is commonly found in the Vinaya, this is the only place it occurs in the suttas that is not part of a stock list including kings, etc., or compounded with añña- or nānā-.
Ājīvakā vā yadi vā nigaṇṭhā; whether Ājīvakas or Nigaṇṭhas,whether Ājīvakas or Jains,
Paññāya taṁ nātitaranti sabbe, don’t overtake you in terms of discernment,all fail to overtake you in wisdom,
Ṭhito vajantaṁ viya sīghagāmiṁ. as a person standing doesn’t catch up with one going quickly.like a standing man next to a sprinter.
Ye kecime brāhmaṇā vādasīlā, And these brahmans, debaters by habit,Those brahmins given to debate,
Vuddhā cāpi brāhmaṇā santi keci; any elderly brahmans,some of whom are quite senior,
Sabbe tayi atthabaddhā bhavanti, all depend on you for the meaning,all end up beholden to you for the meaning,
Ye cāpi aññe vādino maññamānā. and any others who consider themselves debaters.and others too who think themselves debaters.
Ayañhi dhammo nipuṇo sukho ca, For this Dhamma is subtle & blissful.So subtle and pleasant is the teaching
Yoyaṁ tayā bhagavā suppavutto; This, Blessed One, well set-forth by you:that is well proclaimed by you, Blessed One.
Tameva sabbepi sussūsamānā, We all want to hear it.It’s all we long to hear. So when asked,
Taṁ no vada pucchito buddhaseṭṭha. Tell it to us, Excellent Awakened, when asked.O Best of Buddhas, tell us!
Sabbepime bhikkhavo sannisinnā, All these monks are sitting together—All these mendicants have gathered,
Upāsakā cāpi tatheva sotuṁ; and the lay followers, right there—to hear.and the layfolk too are here to listen.
Suṇantu dhammaṁ vimalenānubuddhaṁ, Let them listen to the Dhamma awakened to by one who is stainless,Let them hear the teaching the immaculate one discovered,
Subhāsitaṁ vāsavasseva devā”. as the devas listen to Vasavant’s6 well-spoken word.”An epithet of Sakka, king of the devas in the heaven of the Thirty-three.like gods listening to the fine words of Vāsava.”
“Suṇātha me bhikkhavo sāvayāmi vo, “Listen to me, monks. I will let you hear“Listen to me, mendicants, I will educate you
Dhammaṁ dhutaṁ tañca carātha sabbe; the Dhamma of polishing away. Live by it,7 all of you.Reading carātha with the Thai edition. The PTS and Sinhalese edition have dharātha, remember.in the cleansing teaching; all bear it in mind.
Iriyāpathaṁ pabbajitānulomikaṁ, May those who are thoughtful, seeing the purpose,A thoughtful person, seeing the meaning, Atthadaso: Bodhi follows the commentary in “seeing the good”, Norman has “seeing the goal”. I usually have “seeing the meaning”, and I think that is supported here. It follows several lines talking about the teaching. A reflective person doesn’t just hear the teaching, but understands the point of it and puts it into practice.
Sevetha naṁ atthadaso mutīmā. partake of the duties proper for one gone forth.would adopt the deportment proper to a renunciate.
No ve vikāle vicareyya bhikkhu, A monk should surely not wander at the wrong time.No way would a mendicant go out at the wrong time;
Gāme ca piṇḍāya careyya kāle; He should go for alms in the village at the right time.at the right time, they’d walk the village for alms.
Akālacāriñhi sajanti saṅgā, For attachments get attached to one going at the wrong time.For chains bind one who wanders at the wrong time,
Tasmā vikāle na caranti buddhā. That’s why they don’t wander at the wrong time, the awakened.which is why the Buddhas avoid it.
Rūpā ca saddā ca rasā ca gandhā, Sights, sounds, tastes,Sights, sounds, tastes, smells, and touches,
Phassā ca ye sammadayanti satte; smells, & tactile sensations intoxicate beings.which drive beings mad—
Etesu dhammesu vineyya chandaṁ, Subduing desire for these things,dispel desire for such things,
Kālena so pavise pātarāsaṁ. one should, at the right time, enter for alms.and enter for the morning meal at the right time.
Piṇḍañca bhikkhu samayena laddhā, Having received alms in proper season,After receiving alms for the day,
Eko paṭikkamma raho nisīde; a monk, returning alone, should sit down in solitude.on returning a mendicant would sit in private alone.
Ajjhattacintī na mano bahiddhā, Pondering what’s inside, his mind-state collected,Inwardly reflective, they’d curb their mind
Nicchāraye saṅgahitattabhāvo. he should not let his heart wander outside.from outside things, keeping themselves collected.
Sacepi so sallape sāvakena, If he should converse with a disciple,Should they converse with a disciple,
Aññena vā kenaci bhikkhunā vā; a monk, or anyone else,with anyone else, or with a mendicant,
Dhammaṁ paṇītaṁ tamudāhareyya, he should utter the exquisite Dhamma,they’d bring up only the sublime teaching,
Na pesuṇaṁ nopi parūpavādaṁ. and not divisive speech or disparagement of others.not dividing or blaming.
Vādañhi eke paṭiseniyanti, For some retaliate against arguments.For some contend in debate,
Na te pasaṁsāma parittapaññe; We don’t praise those of limited discernment.but we praise not those of little wisdom.
Tato tato ne pasajanti saṅgā, Attachments get attached on account of this & that,In place after place they are bound in chains,
Cittañhi te tattha gamenti dūre. for they send their minds far away from there.for they send their mind over there far away.
Piṇḍaṁ vihāraṁ sayanāsanañca, Almsfood, a dwelling, a place to sit & lie down,Alms, a dwelling, a bed and seat,
Āpañca saṅghāṭirajūpavāhanaṁ; and water for washing dust from his robe—and water for rinsing the dust from the cloak—
Sutvāna dhammaṁ sugatena desitaṁ, having heard the Dhamma taught by the One Well-Gone,after hearing the teaching of the Holy One,
Saṅkhāya seve varapaññasāvako. the disciple of foremost discernment should resort to these, having considered.a disciple of outstanding wisdom would use these after appraisal.
Tasmā hi piṇḍe sayanāsane ca, So then, in almsfood, a place to sit & lie down,That’s why, when it comes to alms and lodgings,
Āpe ca saṅghāṭirajūpavāhane; and water for washing dust from his robe—and water for rinsing the dust from the cloak,
Etesu dhammesu anūpalitto, a monk should stay unsmeared by these things,a mendicant is unsullied in the midst of these things,
Bhikkhu yathā pokkhare vāribindu. like a water-drop on a lotus.like a droplet on a lotus-leaf.
Gahaṭṭhavattaṁ pana vo vadāmi, As for the householder protocol,Now I shall tell you the householder’s duty,
Yathākaro sāvako sādhu hoti; I will tell you how-acting one becomes a good disciple,doing which one becomes a good disciple.
Na hesa labbhā sapariggahena, since the entire monk-practiceFor one burdened with possessions does not get to realize
Phassetuṁ yo kevalo bhikkhudhammo. can’t be managed by those wealthy in property.the whole of the mendicant’s practice.
Pāṇaṁ na hane na ca ghātayeyya, One should not kill a living being, nor have it killed,They’d not kill any creature, nor have them killed,
Na cānujaññā hanataṁ paresaṁ; nor condone killing by others,nor grant permission for others to kill.
Sabbesu bhūtesu nidhāya daṇḍaṁ, laying aside violence toward all living creatures,They’ve laid aside violence toward all creatures
Ye thāvarā ye ca tasā santi loke. both the firm & unfirm in the world.frail or firm that there are in the world.
Tato adinnaṁ parivajjayeyya, Then the disciple should avoid, consciously,Next, a disciple would avoid knowingly
Kiñci kvaci sāvako bujjhamāno; what’s not given—anything, anywhere—taking anything not given at all,
Na hāraye harataṁ nānujaññā, should not have it taken nor condone its taking.they’d not get others to do it, nor grant them permission to steal;
Sabbaṁ adinnaṁ parivajjayeyya. He should avoid all (taking of) what’s not given.they’d avoid all theft.
Abrahmacariyaṁ parivajjayeyya, The observant person should avoid uncelibate behaviorA sensible person would avoid the unchaste life,
Aṅgārakāsuṁ jalitaṁva viññū; like a pit of glowing embers.like a burning pit of coals.
Asambhuṇanto pana brahmacariyaṁ, But if he’s incapable of celibate behavior,But if unable to remain chaste,
Parassa dāraṁ na atikkameyya. he should not transgress with the wife of another.they’d not transgress with another’s partner.
Sabhaggato vā parisaggato vā, When gone to an audience hall or assembly,In a council or assembly,
Ekassa veko na musā bhaṇeyya; or one-on-one, he should not tell a lie,or one on one, they would not lie.
Na bhāṇaye bhaṇataṁ nānujaññā, nor have it told, nor condone its being told.They’d not get others to lie, nor grant them permission to lie;
Sabbaṁ abhūtaṁ parivajjayeyya. He should avoid every untruth.they’d avoid all untruths.
Majjañca pānaṁ na samācareyya, Any householder who approves of this DhammaA householder espousing this teaching
Dhammaṁ imaṁ rocaye yo gahaṭṭho; should not take intoxicating drink,would not consume liquor or drink.
Na pāyaye pivataṁ nānujaññā, nor have others drink it, nor condone its being drunk,They’d not get others to drink, nor grant them permission to drink;
Ummādanantaṁ iti naṁ viditvā. knowing that it ends in madness.knowing that ends in intoxication.
Madā hi pāpāni karonti bālā, For from intoxication, fools do evil thingsFor drunken fools do bad things,
Kārenti caññepi jane pamatte; and get others, heedless, to do them.and encourage other heedless folk.
Etaṁ apuññāyatanaṁ vivajjaye, One should avoid this opening to demerit—Shun this field of demerit,
Ummādanaṁ mohanaṁ bālakantaṁ. madness, delusion—appealing to fools.the maddening, deluding frolic of fools.
Pāṇaṁ na hane na cādinnamādiye, One should not kill a living being,You shouldn’t kill living creatures, or steal,
Musā na bhāse na ca majjapo siyā; take what’s not given, tell a lie, nor be a drinker.or lie, or drink liquor.
Abrahmacariyā virameyya methunā, One should abstain from uncelibate behavior—sexual intercourse—Be chaste, refraining from sex,
Rattiṁ na bhuñjeyya vikālabhojanaṁ. should not eat at night, a meal at the wrong time,and don’t eat at night, the wrong time.
Mālaṁ na dhāre na ca gandhamācare, should not wear a garland or use scents,Not wearing garlands or applying fragrance,
Mañce chamāyaṁ va sayetha santhate; should sleep on a bed, on the ground, or on a mat,you should sleep on a low bed, or a mat on the ground.
Etañhi aṭṭhaṅgikamāhuposathaṁ, for this, they say, is the eightfold uposatha,This is the eight-factored sabbath, they say,
Buddhena dukkhantagunā pakāsitaṁ. proclaimed by the Awakened One who has gone to the end of suffering & stress.revealed by the Buddha, who has gone to suffering’s end.
Tato ca pakkhassupavassuposathaṁ, Then, having kept, well-accomplished,Then having rightly undertaken the sabbath
Cātuddasiṁ pañcadasiñca aṭṭhamiṁ; the eightfold uposatha on the fourteenth, fifteenth, & eighthcomplete in all its eight factors
Pāṭihāriyapakkhañca pasannamānaso, of the fortnight,8 and on special days of the fortnight,The fourteen- or fifteen-day lunar cycle. The fourteenth/fifteenth days correspond to the days of the new and full moon. The eighth day, to the half-moon.on the fourteenth, fifteenth, and eighth of the fortnight,
Aṭṭhaṅgupetaṁ susamattarūpaṁ. with clear & confident mind,as well as on the fortnightly special displays,
Tato ca pāto upavutthuposatho, the observant person at dawn after the uposatha,at daybreak after the sabbath
Annena pānena ca bhikkhusaṅghaṁ; confident, rejoicing,a clever person, rejoicing with confident heart,
Pasannacitto anumodamāno, should share food & drink, as is proper,would distribute food and drink
Yathārahaṁ saṁvibhajetha viññū. with the Saṅgha of monks.to the mendicant Saṅgha as is fitting.
Dhammena mātāpitaro bhareyya, One should righteously support mother & father,One should rightfully support one’s parents,
Payojaye dhammikaṁ so vaṇijjaṁ; should engage in righteous9 trade,Dhammika, a reference to the interlocutor’s name.and undertake a legitimate business.
Etaṁ gihī vattayamappamatto, One heedful in this householder protocolA diligent layperson observing these duties
Sayampabhe nāma upeti deve”ti. goes to the devas called Self-radiant.”ascends to the gods named ‘self-radiant’.”
Dhammikasuttaṁ cuddasamaṁ. The Dhammika Sutta, the fourteenth.vv. 376–404. See also: MN 66; MN 70; AN 3:71; AN 10:46.
Cūḷavaggo dutiyo. The Cūḷa Vagga, the second.
Tassuddānaṁ
Ratanāmagandho hiri ca,
maṅgalaṁ sūcilomena;
Dhammacariyañca brāhmaṇo,
nāvā kiṁsīlamuṭṭhānaṁ.
Rāhulo puna kappo ca,
paribbājaniyaṁ tathā;
Dhammikañca viduno āhu,
cūḷavagganti cuddasāti.