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6. PÄveyyakÄjÄ«vakavatthu4.6 The Story about the ÄjÄ«vaka PÄveyyaThe local PÄli calls the ÄjÄ«vaka PÄveyya; the original translation calls him PÄį¹hika.
Na paresaį¹ vilomÄnÄ«ti imaį¹ dhammadesanaį¹ satthÄ sÄvatthiyaį¹ viharanto pÄveyyaį¹ nÄma ÄjÄ«vakaį¹ Ärabbha kathesi.āNot the harsh words of others,ā this Dhamma teaching was given by the Teacher while he was in residence at SÄvatthÄ« with reference to the ÄjÄ«vaka PÄveyya.The verse commentary glosses vilomÄni as harsh, hurtful words; the original translation called them āthe wrong of others.ā
SÄvatthiyaį¹ kirekÄ gahapatÄnÄ« puttaį¹į¹hÄne į¹hapetvÄ pÄveyyaį¹ nÄma ÄjÄ«vakaį¹ paį¹ijaggi.At SÄvatthÄ«, we are told, the wife of a certain householder ministered to the needs of an ÄjÄ«vaka named PÄveyya, treating him as she would her own son.
TassÄnantaragharesu manussÄ satthu dhammadesanaį¹ sutvÄ ÄgantvÄ, āaho acchariyÄ buddhÄnaį¹ dhammadesanÄāti nÄnappakÄrehi buddhaguį¹e vaį¹į¹enti.Of her nearest neighbors, those who went to hear the Teacher teach the Dhamma returned praising the virtues of the Buddhas in manifold ways, saying: āOh, how wonderful is the teaching of the Buddhas!ā{1.377} marks page 377 of volume 1 of the PÄli Text Society PÄli text.
SÄ buddhÄnaį¹ guį¹akathaį¹ sutvÄ vihÄraį¹ gantvÄ dhammaį¹ sotukÄmÄ ÄjÄ«vakassa etamatthaį¹ kathetvÄ, āgacchissÄmi ahaį¹ buddhasantikaį¹, ayyÄāti Äha.When the woman heard her neighbors thus praise the Buddhas, she desired to go to the monastery and hear the Dhamma. So she put the matter to the ÄjÄ«vaka, saying: āNoble sir, I desire to go and hear the Buddha.ā But as often as she made her request,
So āmÄ gacchÄhÄ«āti nivÄretvÄ taį¹ punappunaį¹ yÄcamÄnampi nivÄresi eva. SÄ āayaį¹ mama vihÄraį¹ gantvÄ dhammaį¹ sotuį¹ na deti, satthÄraį¹ nimantetvÄ idheva dhammaį¹ suį¹issÄmÄ«ātithe ÄjÄ«vaka dissuaded her from going, saying: āDo not go.ā The woman thought to herself: āSince this ÄjÄ«vaka will not permit me to go to the monastery and hear the Dhamma, I will invite the Teacher to my own house and hear the Dhamma right here.ā[29.55] marks page 55 of volume 29 of the Harvard Oriental Series English translation.
sÄyanhasamaye puttaį¹ pakkositvÄ, āgaccha, tÄta, svÄtanÄya satthÄraį¹ nimantehÄ«āti pesesi.Accordingly, when it was evening, she summoned her own son and sent him to the Teacher, saying to him: āGo invite the Teacher to accept my hospitality for tomorrow.āThe PÄli calls the messenger the womanās son but does not indicate his age; the original translation called him a boy.
So gacchanto paį¹hamataraį¹ ÄjÄ«vakassa vasanaį¹į¹hÄnaį¹ gantvÄ taį¹ vanditvÄ nisÄ«di. Atha naį¹ so ākahaį¹ gacchasÄ«āti Äha.The son started out, but went first to the place of residence of the ÄjÄ«vaka, saluted him, and sat down. āWhere are you going?ā asked the ÄjÄ«vaka.
āMÄtu vacanena satthÄraį¹ nimantetuį¹ gacchÄmÄ«āti Äha. āMÄ tassa santikaį¹ gacchÄhÄ«āti. āAlaį¹, ayya, mama mÄtu bhÄyÄmi, gacchissÄmahaānti.āBy my motherās direction I am going to invite the Teacher.ā ā āDo not go to him.ā ā āAll very well, but I am afraid of my mother. I am going.ā ā āLet the two of us eat the fine things prepared for him.
āEtassa katasakkÄraį¹ ubhopi khÄdissÄma, mÄ gacchÄhÄ«āti. āAlaį¹, ayya, mÄtÄ me tajjessatÄ«āti. Tena hi gaccha, gantvÄ pana nimantetvÄ,Do not go.ā ā āNo! My mother will give me a scolding.ā ā āWell then, go. But when you go and invite the Teacher, do not say to him: āOur house is situated in such and such a place,
āamhÄkaį¹ gehaį¹ asukaį¹į¹hÄne vÄ asukavÄ«thiyaį¹ vÄ asukamaggena vÄ gantabbaānti mÄ Äcikkhi. āSantike į¹hito viya aƱƱena maggena gacchanto viya palÄyitvÄ ehÄ«āti.in such and such a street, and you may reach it by taking such and such a road.ā Instead, act as if you lived nearby, and when you leave, run off as if you intended to take a different road, and come back here.ā
So ÄjÄ«vakassa vacanaį¹ sutvÄ satthu santikaį¹ gantvÄ nimantetvÄ ÄjÄ«vakena vuttaniyÄmeneva sabbaį¹ katvÄ tassa santikaį¹ gantvÄ,The son listened to the instructions of the ÄjÄ«vaka and then went to the Teacher and delivered the invitation. When he had done everything according to the instructions of the ÄjÄ«vaka,
ākiį¹ te kataānti puį¹į¹ho, āsabbaį¹ kataį¹, ayyÄāti Äha. āBhaddakaį¹ te kataį¹,he returned to the latter. Said the ÄjÄ«vaka: āWhat did you do?ā Said the son: āEverything you told me to do, noble sir.ā ā āYou have done very well.
tassa sakkÄraį¹ ubhopi khÄdissÄmÄāti vatvÄ punadivase ÄjÄ«vako pÄtova taį¹ gehaį¹ agamÄsi. Taį¹ gahetvÄ pacchÄgabbhe nisÄ«dÄpesuį¹.Now we shall both of us eat the good things prepared for him.ā On the following day, very early in the morning, the ÄjÄ«vaka went to that house, and they seated him in the back room.The PÄli says the household seated the ÄjÄ«vaka in a back room; the original translation added that the son went with him and sat there too.
Paį¹ivissakamanussÄ taį¹ gehaį¹ allagomayena upalimpitvÄ lÄjapaƱcamÄni pupphÄni vikiritvÄ satthu nisÄ«danatthÄya mahÄrahaį¹ Äsanaį¹ paƱƱÄpesuį¹.The neighbors smeared that house with cow-dung, decked it with five kinds of flowers, with puffed rice as the fifth, and prepared a seat of great price, that the Teacher might sit therein.{1.378} marks page 378 of volume 1 of the PÄli Text Society PÄli text. LÄjapaƱcamÄni describes the ritual group of flowers with puffed rice as the fifth item. The original translation named a Takoli flower, which is absent from the PÄli.
Buddhehi saddhiį¹ aparicitamanussÄ hi ÄsanapaƱƱattiį¹ na jÄnanti, buddhÄnaƱca maggadesakena kiccaį¹ nÄma natthi,Men who are not familiar with the Buddhas know nothing about the preparation of a seat for them. Nor do the Buddhas ever need a guide to direct them on their way.The PÄli places the Buddhasā knowledge of all paths at their attainment of Awakening beneath the Bodhi tree; the original translation used the present tense, āwhen they sit.ā
bodhimÅ«le dasasahassisokadhÄtuį¹ kampetvÄ sambodhiį¹ pattadivaseyeva hi nesaį¹ āayaį¹ maggo nirayaį¹ gacchati, ayaį¹ tiracchÄnayoniį¹, ayaį¹ pettivisayaį¹,For when they attained Awakening beneath the Bodhi tree, causing the ten-thousandfold world system to quake, all paths became plain to them: āThis path leads to hell, this path leads to the world of beasts, this path leads to the world of the Petas,
ayaį¹ manussalokaį¹, ayaį¹ devalokaį¹, ayaį¹ amatamahÄnibbÄnaānti sabbe maggÄ ÄvibhÅ«tÄ. GÄmanigamÄdÄ«naį¹ pana magge vattabbameva natthi.this path leads to the world of humans, this path leads to the Deva Realm, this path leads to the great deathless NibbÄna.ā There is never any need of telling them the way to villages, market-towns, or other places.
TasmÄ satthÄ pÄtova pattacÄ«varamÄdÄya mahÄupÄsikÄya gehadvÄraį¹ gato.Therefore the Teacher, very early in the morning, took bowl and robe and went straight to the house of the great female lay disciple.[29.56] marks page 56 of volume 29 of the Harvard Oriental Series English translation.
SÄ gehÄ nikkhamitvÄ satthÄraį¹ paƱcapatiį¹į¹hitena vanditvÄ antonivesanaį¹ pavesetvÄ Äsane nisÄ«dÄpetvÄ dakkhiį¹odakaį¹ datvÄ paį¹Ä«tena khÄdanÄ«yena bhojanÄ«yena parivisi.She came forth from the house, worshipped the Teacher with the five limbs, escorted him into the house, and seated him on the prepared seat. She gave the water of donation, and gave him the choicest of food, both hard and soft.The PÄli says she seated the Teacher before serving him; the original translation omitted this action. Dakkhiį¹odaka is the water given in the donation ritual. The PÄli does not specify the Teacherās right hand, as the original translation did.
UpÄsikÄ katabhattakiccassa satthuno anumodanaį¹ kÄretukÄmÄ pattaį¹ gaį¹hi.When the Teacher had finished his meal, the female lay disciple, desiring to have him pronounce the words of thanksgiving, took his bowl.
SatthÄ madhurassarena anumodanadhammakathaį¹ Ärabhi. UpÄsikÄ āsÄdhu, sÄdhÅ«āti sÄdhukÄraį¹ dadamÄnÄ dhammaį¹ suį¹i.The Teacher with his own sweet voice began the address of thanksgiving. The lay disciple listened to the teaching of the Dhamma and applauded the Teacher, saying: āWell said! Well said!ā
ÄjÄ«vakopi pacchÄgabbhe nisinnova tassÄ sÄdhukÄraį¹ datvÄ dhammaį¹ suį¹antiyÄ saddaį¹ sutvÄ sandhÄretuį¹ nÄsakkhi.The ÄjÄ«vaka, sitting there in the back room, heard the words of applause uttered by the lay disciple as she heard the Teacher teach the Dhamma. Unable to control himself,The ÄjÄ«vaka says āShe is no longer mine,ā without explicitly calling her his disciple. He says she is ruined for honoring the Teacher; the original translation called her a āhagā and described only her applause.
āNa idÄnesÄ mayhaānti nikkhamitvÄ ānaį¹į¹hÄsi kÄįø·akaį¹į¹i, etassa evaį¹ sakkÄraį¹ karotÄ«āti nÄnappakÄrena upÄsikaƱca satthÄraƱca akkosanto palÄyi.he remarked: āShe is no longer mine,ā and came out. And he said to the lay disciple: āYou are ruined, wretched woman, giving this man such honor.ā And he reviled both the female lay disciple and the Teacher in all manner of ways, and then ran off.
UpÄsikÄ tassa kathÄya lajjitÄ aƱƱathattaį¹ gataį¹ cittaį¹ desanÄnusÄrena ƱÄį¹aį¹ pesetuį¹ nÄsakkhi.The lay disciple was so embarrassed by the ÄjÄ«vakaās insulting words that her mind became completely distraught, and she was unable to direct her understanding along the Teacherās discourse.The PÄli says the laywoman could not direct her understanding along the teaching; the original translation described a failure of attention.
Atha naį¹ satthÄ ākiį¹ upÄsike cittaį¹ desanÄnugataį¹ kÄtuį¹ na sakkosÄ«āti? āBhante, etassa me kathÄya cittaį¹ aƱƱathattaį¹ upagataānti.The Teacher asked her: āLay disciple, are you unable to fix your mind on my discourse?ā ā āVenerable Sir,ā she replied, āmy mind is completely distraught by the insulting words of this ÄjÄ«vaka.āBhante simply means āVenerable Sirā; the original translation added āGood and.ā {1.379} marks page 379 of volume 1 of the PÄli Text Society PÄli text. VisabhÄgajana means an incompatible or uncongenial person. The original translation called him one who eats leftover food, a detail absent from the PÄli.
SatthÄ āevarÅ«passa visabhÄgajanassa kathitaį¹ kathaį¹ nÄma Ävajjituį¹ na vaį¹į¹ati, evarÅ«paį¹ asamannÄharitvÄ attano katÄkatameva oloketuį¹ vaį¹į¹atÄ«āti vatvÄ imaį¹ gÄthamÄha āThe Teacher said: āOne should not consider the talk of such an incompatible person; one should pay no attention to such as he; one should regard only oneās own deeds done and undone.ā So saying, he pronounced the following verse:The Teacher advises her to consider her own deeds done and undone. The original translation made these specifically wrongs of commission and omission.
50. āNa paresaį¹ vilomÄni, na paresaį¹ katÄkataį¹; Attanova avekkheyya, katÄni akatÄni cÄāti.Not the harsh words of others, or what others have done or have not done, one should consider, but what has been done and not done by oneself.The verse commentary explains vilomÄni as harsh words spoken by others, which the original translation rendered as āthe wrong of others.ā Its detailed explanation of verse 50 is untranslated in the original translation.
Tattha na paresaį¹ vilomÄnÄ«ti paresaį¹ vilomÄni pharusÄni mammacchedakavacanÄni na manasikÄtabbÄni. Na paresaį¹ katÄkatanti āasuko upÄsako assaddho appasanno,
nÄpissa gehe kaį¹acchubhikkhÄdÄ«ni diyyanti, na salÄkabhattÄdÄ«ni, na cÄ«varÄdipaccayadÄnaį¹ etassa atthi, tathÄ asukÄ upÄsikÄ assaddhÄ appasannÄ, nÄpissÄ gehe kaį¹acchubhikkhÄdÄ«ni diyyanti,
na salÄkabhattÄdÄ«ni, na cÄ«varÄdipaccayadÄnaį¹ etissÄ atthi, tathÄ asuko bhikkhu assaddho appasanno, nÄpi upajjhÄyavattaį¹ karoti, na Äcariyavattaį¹, na Ägantukavattaį¹, na gamikavattaį¹,
na cetiyaį¹
gaį¹avattaį¹, na uposathÄgÄravattaį¹, na bhojanasÄlÄvattaį¹, na jantÄgharavattÄdÄ«ni, nÄpissa kiƱci dhutaį¹
gaį¹ atthi,
na bhÄvanÄrÄmatÄya ussÄhamattampÄ«āti evaį¹ paresaį¹ katÄkataį¹ nÄma na oloketabbaį¹.
Attanova avekkheyyÄti ākathaį¹ bhÅ«tassa me rattindivÄ vÄ«tivattantÄ«ti pabbajitena abhiį¹haį¹ paccavekkhitabbaānti (a. ni.
10.48) imaį¹ ovÄdaį¹ anussaranto saddhÄpabbajito kulaputto ākiį¹ nu kho ahaį¹ āaniccaį¹ dukkhaį¹ anattÄāti tilakkhaį¹aį¹ ÄropetvÄ yoge kammaį¹ kÄtuį¹ sakkhiį¹,
nÄsakkhiānti evaį¹ attano katÄkatÄni olokeyyÄti.
DesanÄvasÄne sÄ upÄsikÄ sotÄpattiphale patiį¹į¹hitÄ, desanÄ mahÄjanassa sÄtthikÄ jÄtÄti.At the end of the teaching that laywoman was established in the fruition of Stream-entry, and there was benefit for many people from the teaching.
PÄveyyakÄjÄ«vakavatthu chaį¹į¹haį¹.