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6. Pamattāpamattadvesahāyakavatthu2.6 The Story about Two Bhikkhu Friends, One Heedful and One HeedlessThe story title in the original translation aligns with the Pāli story title. The romanized title Pamattāpamattadvesahāyakabhikkhūnaṁ was removed because it has no separate corresponding passage.
Appamatto pamattesūti imaṃ dhammadesanaṃ satthā jetavane viharanto dve sahāyake bhikkhū ārabbha kathesi.“Heedful amongst the heedless ones,” this Dhamma teaching was given by the Teacher while he was in residence at Jetavana with reference to two friends.{1.260} marks page 260 of volume 1 of the Pāli Text Society Pāli text.
Te kira satthu santike kammaṭṭhānaṃ gahetvā āraññakavihāraṃ pavisiṃsu.It appears that these two bhikkhus obtained a subject of meditation from the Teacher and went forth to a forest hermitage.The editorial heading ‘Utter Heedlessness’ was removed because it has no separate corresponding passage in the local Pāli story.
Tesu eko kira kālasseva dārūni āharitvā aṅgārakapallaṃ sajjetvā daharasāmaṇerehi saddhiṃ sallapanto paṭhamayāmaṃ visibbamāno nisīdati.Early in the morning one of them brought firewood, prepared the charcoal-dish, and during the first watch sat warming himself and chatting with the young novices.daharasāmaṇerehi identifies young novices, not ‘young bhikkhus and novices.’ visibbamāno says the idle bhikkhu warmed himself while chatting during the first watch; the opening account in the original translation had omitted this action.
Eko appamatto samaṇadhammaṃ karonto itaraṃ ovadati, “āvuso, mā evaṃ kari, pamattassa hi cattāro apāyā sakagharasadisā.The other, a heedful bhikkhu, engaged in the practice of a renunciant, thus admonished his friend: “Friend, do not act thus. For a heedless bhikkhu the four lower realms are as if they were his own house.cattāro apāyā names the four lower realms, not merely ‘four states of suffering.’
Buddhā nāma sāṭheyyena ārādhetuṃ na sakkā”ti so tassovādaṃ na suṇāti.The favor of the Buddhas may not be won by double-dealing.” When the lazy bhikkhu paid no attention to his admonition,
Itaro “nāyaṃ vacanakkhamo”ti taṃ avatvā appamattova samaṇadhammamakāsi.the heedful bhikkhu said: “This bhikkhu cannot endure to be spoken to.” Without speaking to him further, the heedful bhikkhu continued his practice.The Pāli says the heedful bhikkhu spoke no further to his friend (taṃ avatvā); the original translation had said he failed to spur him to greater effort. Itaro ‘nāyaṃ vacanakkhamo’ti taṃ avatvā appamattova samaṇadhammamakāsi says he continued his practice without speaking further to his friend; the original translation had said he resumed meditation. {1.261} marks page 261 of volume 1 of the Pāli Text Society Pāli text.
Alasattheropi paṭhamayāme visibbetvā itarassa caṅkamitvā gabbhaṃ paviṭṭhakāle pavisitvā,The slothful elder, having warmed himself during the first watch, entered just as his friend, having finished his walk, entered his cell.itarassa caṅkamitvā gabbhaṃ paviṭṭhakāle pavisitvā does not specify that the slothful elder entered the monastery; the original translation had supplied that destination.
“mahākusīta, tvaṃ nipajjitvā sayanatthāya araññaṃ paviṭṭhosi,The slothful bhikkhu said to the heedful bhikkhu: “Slothful one, you entered the forest for the purpose of lying down and sleeping.
kiṃ buddhānaṃ santike kammaṭṭhānaṃ gahetvā uṭṭhāya samaṇadhammaṃ kātuṃ vaṭṭatī”ti vatvā attano vasanaṭṭhānaṃ pavisitvā nipajjitvā supati.Seeing that you obtained a subject of meditation from the Buddhas, ought you not rather to rise and devote yourself to the practice of a renunciant?” So saying, he entered his own place of residence, lay down, and went to sleep.samaṇadhammaṃ means the broader practice of a renunciant, not meditation alone.
Itaropi majjhimayāme vissamitvā pacchimayāme paccuṭṭhāya samaṇadhammaṃ karoti.But his friend, after resting during the second watch, rose in the last watch and devoted himself to the practice of a renunciant.Itaropi majjhimayāme vissamitvā says the heedful bhikkhu rested during the middle watch and rose in the last; the original translation had placed his walking in the first watch here, though the Pāli mentions it earlier. samaṇadhammaṃ means the broader practice of a renunciant, not meditation alone.
So evaṃ appamatto viharanto na cirasseva saha paṭisambhidāhi arahattaṃ pāpuṇi. Itaro pamādeneva kālaṃ vītināmesi.Living thus the life of heedfulness, in no long time he attained Arahatship, together with the analytic knowledges. The other bhikkhu, however, spent his time in utter heedlessness.[28.313] marks page 313 of volume 28 of the Harvard Oriental Series English translation.
Te vuṭṭhavassā satthu santikaṃ gantvā satthāraṃ vanditvā ekamantaṃ nisīdiṃsu.When the two bhikkhus had completed the rains retreat, they went to the Teacher, worshipped him, and sat down respectfully on one side.Te vuṭṭhavassā places their visit to the Teacher after the rains retreat. The original translation called this only ‘completed residence.’
Satthā tehi saddhiṃ paṭisanthāraṃ katvā, “kacci, bhikkhave, appamattā samaṇadhammaṃ karittha, kacci vo pabbajitakiccaṃ matthakaṃ patta”nti pucchi.The Teacher exchanged friendly greetings with them and queried: “I trust that you have lived the life of heedfulness and that you have devoted yourselves earnestly to the practice of a renunciant. I trust that you have reached the goal of the spiritual life.”samaṇadhammaṃ means the broader practice of a renunciant, not meditation alone.
Paṭhamaṃ pamatto bhikkhu āha – “kuto, bhante, etassa appamādo, gatakālato paṭṭhāya nipajjitvā niddāyanto kālaṃ vītināmesī”ti. “Tvaṃ pana bhikkhū”ti.The heedless bhikkhu replied: “Venerable Sir, how can this bhikkhu be said to be heedful? From the time he left you he has done nothing but lie and sleep.” – “But you bhikkhu?”
“Ahaṃ, bhante, kālasseva dārūni āharitvā aṅgārakapallaṃ sajjetvā paṭhamayāme visibbento nisīditvā aniddāyantova kālaṃ vītināmesi”nti.– “I, venerable Sir, betimes in the morning brought firewood and prepared the charcoal-dish, and during the first watch I sat and warmed myself, but I did not spend my time sleeping.”
Atha naṃ satthā “tvaṃ pamatto kālaṃ vītināmetvā ‘appamattomhī’ti vadasi, appamattaṃ pana pamattaṃ karosī”ti āha.Then said the Teacher to the slothful bhikkhu: “You who have spent your time in heedlessness say: ‘I am heedful.’ You call the heedful one heedless.”appamattaṃ pana pamattaṃ karosi says the idle bhikkhu calls the heedful one heedless, not ‘You mistake heedlessness for heedfulness.’ {1.262} marks page 262 of volume 1 of the Pāli Text Society Pāli text.
Puna pamāde dose, appamāde ānisaṃse pakāsetuṃ,The Teacher's connective statement about explaining the danger of heedlessness and the benefits of heedfulness is Pāli-only under this key.
“tvaṃ mama puttassa santike javacchinno dubbalasso viya, esa pana tava santike sīghajavasso viyā”ti vatvā imaṃ gāthamāha –“Compared with my son, you are like a weak horse that has lost its speed; but he, compared with you, is like a swift horse.” So saying, he pronounced the following verse:javacchinno dubbalasso is a weak horse that has lost its speed. The original translation called it a ‘decrepit hack.’ The editorial heading ‘Like a Recer’ was removed. sīghajavasso is a swift horse. The original translation called it a ‘racer.’
29. “Appamatto pamattesu, suttesu bahujāgaro; Abalassaṃva sīghasso, hitvā yāti sumedhaso”ti.Heedful amongst the heedless ones, wakeful amongst the ones who sleep, like a swift horse who abandons a weak horse, the true sage moves on.The repeated Pāli transcription of verse 29 was removed because it has no separate corresponding passage in the local Pāli story.
Tattha appamattoti sativepullappattatāya appamādasampanne khīṇāsavo. Pamattesūti sativosagge ṭhitesu sattesu. Suttesūti satijāgariyābhāvena sabbiriyāpathesu niddāyantesu.The full Pāli explanation of verse 29 has no translation in the original edition and remains Pāli-only under this paragraph.
Bahujāgaroti mahante sativepulle jāgariye ṭhito. Abalassaṃvāti kuṇṭhapādaṃ chinnajavaṃ dubbalassaṃ sīghajavo sindhavājānīyo viya. Sumedhasoti uttamapañño.
Tathārūpaṃ puggalaṃ āgamenapi adhigamenapi hitvā yāti. Mandapaññasmiñhi ekaṃ suttaṃ gahetuṃ vāyamanteyeva sumedhaso ekaṃ vaggaṃ gaṇhāti, evaṃ tāva āgamena hitvā yāti.
Mandapaññe pana rattiṭṭhānadivāṭṭhānāni kātuṃ vāyamanteyeva kammaṭṭhānaṃ uggahetvā sajjhāyanteyeva ca sumedhaso pubbabhāgepi parena kataṃ rattiṭṭhānaṃ vā divāṭṭhānaṃ vā pavisitvā kammaṭṭhānaṃ sammasanto sabbakilese khepetvā neva lokuttaradhamme hatthagate karoti,
evaṃ adhigamenapi hitvā yāti. Vaṭṭe pana naṃ hitvā chaḍḍetvā vaṭṭato nissaranto yātiyevāti.
Gāthāpariyosāne bahū sotāpattiphalādīni pāpuṇiṃsūti.At the conclusion of the verse many reached the fruition of Stream-entry and so on.The appended ‘377:’ note was removed because it has no separate corresponding passage in the local Pāli story.
Pamattāpamattadvesahāyakavatthu chaṭṭhaṃ.The Pāli closing title Pamattāpamattadvesahāyakavatthu chaṭṭhaṃ is Pāli-only and has no corresponding translated line.