sutta » an » an6 » Aṅguttara Nikāya 6.54

Dhammikasutta

About Dhammika

Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu.
Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land.

Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves,

“mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
“We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick.

Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
But the visiting mendicants don’t stay. They leave, abandoning the monastery.

Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
What is the cause, what is the reason for this?”

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves,

“ayaṁ kho āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
“This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.

Yannūna mayaṁ āyasmantaṁ dhammikaṁ pabbājeyyāmā”ti.
Why don’t we banish Venerable Dhammika?”

Atha kho jātibhūmakā upāsakā yena āyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
Then the local lay followers went up to Venerable Dhammika and said to him,

“pakkamatu, bhante, āyasmā dhammiko imamhā āvāsā;
“Sir, please leave this monastery.

alaṁ te idha vāsenā”ti.
You’ve stayed here long enough.”

Atha kho āyasmā dhammiko tamhā āvāsā aññaṁ āvāsaṁ agamāsi.
Then Venerable Dhammika left and went to another monastery.

Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves: …

“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.

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
They said to Venerable Dhammika,

“pakkamatu, bhante, āyasmā dhammiko imamhāpi āvāsā;
“Sir, please leave this monastery.

alaṁ te idha vāsenā”ti.
You’ve stayed here long enough.”

Atha kho āyasmā dhammiko tamhāpi āvāsā aññaṁ āvāsaṁ agamāsi.
Then Venerable Dhammika left and went to another monastery.

Tatrapi sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya.
There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them.

Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.

Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi:
Then the local lay followers thought to themselves,

“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.
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?”

Atha kho jātibhūmakā upāsakā yenāyasmā dhammiko tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ dhammikaṁ etadavocuṁ:
Then the local lay followers went up to Venerable Dhammika and said to him,

“pakkamatu, bhante, āyasmā dhammiko sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Sir, please leave all seven monasteries in our native land.”

Atha kho āyasmato dhammikassa etadahosi:
Then Venerable Dhammika thought,

“pabbājito khomhi jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehi.
“I’ve been banished by the local lay followers from all seven monasteries in my native land.

Kahaṁ nu kho dāni gacchāmī”ti?
Where am I to go now?”

Atha kho āyasmato dhammikassa etadahosi:
He thought,

“yannūnāhaṁ yena bhagavā tenupasaṅkameyyan”ti.
“Why don’t I go to see the Buddha?”

Atha kho āyasmā dhammiko pattacīvaramādāya yena rājagahaṁ tena pakkāmi.
Then Venerable Dhammika took his bowl and robe and set out for Rājagaha.

Anupubbena yena rājagahaṁ gijjhakūṭo pabbato yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ dhammikaṁ bhagavā etadavoca:
Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,

“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti?
“So, Brahmin Dhammika, where have you come from?”

“Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.”

“Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi.
“Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me.

Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.
Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.

Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti.
When their ship was out of sight of land, they released the bird.

So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ.
It flew right away to the east, the west, the north, the south, upwards, and in-between.

Sace so samantā tīraṁ passati, tathāgatakova hoti.
If it saw land on any side, it went there and stayed.

Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati.
But if it saw no land on any side it returned to the ship.

Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi.
In the same way, now that you’ve been banished from all of those places, you have come to me.

Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo.
Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely.

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.
Its canopy spread over twelve leagues, while the network of roots spread for five leagues.

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa tāva mahantāni phalāni ahesuṁ;
Its fruits were as large as

seyyathāpi nāma āḷhakathālikā.
a rice pot.

Evamassa sādūni phalāni ahesuṁ;
And they were as sweet as

seyyathāpi nāma khuddaṁ madhuṁ anelakaṁ.
pure wild honey.

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.
The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another.

Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa na koci phalāni rakkhati, na ca sudaṁ aññamaññassa phalāni hiṁsanti.
No-one guarded the fruit, yet no-one damaged another’s fruits.

Atha kho, brāhmaṇa dhammika, aññataro puriso suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkāmi.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left.

Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthāya devatāya etadahosi:
Then the deity haunting the royal banyan tree thought,

‘acchariyaṁ vata bho, abbhutaṁ vata bho.
‘Oh, how incredible, how amazing!

Yāva pāpo manusso, yatra hi nāma suppatiṭṭhassa nigrodharājassa yāvadatthaṁ phalāni bhakkhitvā sākhaṁ bhañjitvā pakkamissati, yannūna suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na dadeyyā’ti.
How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’

Atha kho, brāhmaṇa dhammika, suppatiṭṭho nigrodharājā āyatiṁ phalaṁ na adāsi.
Then the royal banyan tree gave no more fruit.

Atha kho, brāhmaṇa dhammika, rājā korabyo yena sakko devānamindo tenupasaṅkami; upasaṅkamitvā sakkaṁ devānamindaṁ etadavoca:
Then King Koravya went up to Sakka, lord of gods, and said to him,

‘yagghe, mārisa, jāneyyāsi suppatiṭṭho nigrodharājā phalaṁ na detī’ti.
‘Please sir, you should know that the royal banyan tree called Well Planted gives no fruit.’

Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ pavattesi ummūlamakāsi.
Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.

Atha kho, brāhmaṇa dhammika, suppatiṭṭhe nigrodharāje adhivatthā devatā dukkhī dummanā assumukhī rudamānā ekamantaṁ aṭṭhāsi.
Then the deity haunting the tree stood to one side, miserable and sad, weeping, with a tearful face.

Atha kho, brāhmaṇa dhammika, sakko devānamindo yena suppatiṭṭhe nigrodharāje adhivatthā devatā tenupasaṅkami; upasaṅkamitvā suppatiṭṭhe nigrodharāje adhivatthaṁ devataṁ etadavoca:
Then Sakka went up to that deity, and said,

‘kiṁ nu tvaṁ, devate, dukkhī dummanā assumukhī rudamānā ekamantaṁ ṭhitā’ti?
‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’

‘Tathā hi pana me, mārisa, bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘Because, my good sir, a violent storm came and felled and uprooted my home.’

‘Api nu tvaṁ, devate, rukkhadhamme ṭhitāya bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti?
‘Well, did you stand by your tree’s duty when the storm came?’

‘Kathaṁ pana, mārisa, rukkho rukkhadhamme ṭhito hotī’ti?
‘But my good sir, how does a tree stand by its duty?’

‘Idha, devate, rukkhassa mūlaṁ mūlatthikā haranti, tacaṁ tacatthikā haranti, pattaṁ pattatthikā haranti, pupphaṁ pupphatthikā haranti, phalaṁ phalatthikā haranti.
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need.

Na ca tena devatāya anattamanatā vā anabhinandi vā karaṇīyā.
Yet the deity is not displeased or upset because of this.

Evaṁ kho, devate, rukkho rukkhadhamme ṭhito hotī’ti.
This is how a tree stands by its duty.’

‘Aṭṭhitāyeva kho me, mārisa, rukkhadhamme bhusā vātavuṭṭhi āgantvā bhavanaṁ pavattesi ummūlamakāsī’ti.
‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’

‘Sace kho tvaṁ, devate, rukkhadhamme tiṭṭheyyāsi, siyā te bhavanaṁ yathāpure’ti.
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’

‘Ṭhassāmahaṁ, mārisa, rukkhadhamme, hotu me bhavanaṁ yathāpure’ti.
‘I will stand by a tree’s duty! May my home be as it was before!’

Atha kho, brāhmaṇa dhammika, sakko devānamindo tathārūpaṁ iddhābhisaṅkhāraṁ abhisaṅkhāsi, yathā bhusā vātavuṭṭhi āgantvā suppatiṭṭhaṁ nigrodharājaṁ ussāpesi, sacchavīni mūlāni ahesuṁ.
Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.

Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti?
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?”

“Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti?
“But sir, how do I stand by an ascetic’s duty?”

“Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.
“When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.

Evaṁ kho, brāhmaṇa dhammika, samaṇo samaṇadhamme ṭhito hotī”ti.
That’s how an ascetic stands by an ascetic’s duty.”

“Aṭṭhitaṁyeva maṁ, bhante, samaṇadhamme jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti.
“I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.”

“Bhūtapubbaṁ, brāhmaṇa dhammika, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo.
“Once upon a time, there was a Teacher called Sunetta. He was a religious founder and was free of sensual desire.

Sunettassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.
He had many hundreds of disciples.

Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi.
He taught them the path to rebirth in the company of Brahmā.

Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.
Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.

Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Bhūtapubbaṁ, brāhmaṇa dhammika, mūgapakkho nāma satthā ahosi …pe…
Once upon a time there was a teacher called Mūgapakkha …

Aranemi nāma satthā ahosi …
Aranemi …

… Kuddālako nāma satthā ahosi …
Kuddālaka …

… Hatthipālo nāma satthā ahosi …
Hatthipāla …

… Jotipālo nāma satthā ahosi titthakaro kāmesu vītarāgo.
Jotipāla. He was a religious founder and was free of sensual desire.

Jotipālassa kho pana, brāhmaṇa dhammika, satthuno anekāni sāvakasatāni ahesuṁ.
He had many hundreds of disciples.

Jotipālo satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi.
He taught them the way to rebirth in the company of Brahmā.

Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu.
Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.

Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm.

Taṁ kiṁ maññasi, brāhmaṇa dhammika,
What do you think, Brahmin Dhammika?

yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not create much wickedness?”

“Evaṁ, bhante”.
“Yes, sir.”

“Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya.
“They would indeed.

Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.
But someone who abuses and insults a single person accomplished in view with malicious intent creates even more wickedness.

Taṁ kissa hetu?
Why is that?

Nāhaṁ, brāhmaṇa dhammika, ito bahiddhā evarūpiṁ khantiṁ vadāmi, yathāmaṁ sabrahmacārīsu.
Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions.

Tasmātiha, brāhmaṇa dhammika, evaṁ sikkhitabbaṁ:
So you should train like this:

‘na no samasabrahmacārīsu cittāni paduṭṭhāni bhavissantī’ti.
‘We will have no malicious intent for those who we want to have as our spiritual companions.’

Evañhi te, brāhmaṇa dhammika, sikkhitabbanti.
That is how you should train.

Sunetto mūgapakkho ca,
Sunetta and Mūgapakkha,

aranemi ca brāhmaṇo;
and Aranemi the brahmin,

Kuddālako ahu satthā,
Hatthipāla the student,

hatthipālo ca māṇavo.
and Kuddālaka were Teachers.

Jotipālo ca govindo,
And Jotipāla Govinda

ahu sattapurohito;
was priest for seven kings.

Ahiṁsakā atītaṁse,
These six famous teachers,

cha satthāro yasassino.
harmless ones of the past,

Nirāmagandhā karuṇedhimuttā,
were free of putrefaction, compassionate,

Kāmasaṁyojanātigā;
gone beyond the fetter of sensuality.

Kāmarāgaṁ virājetvā,
Detached from sensual desire,

Brahmalokūpagā ahuṁ.
they were reborn in the Brahmā realm.

Ahesuṁ sāvakā tesaṁ,
Many hundreds of

Anekāni satānipi;
their disciples were also

Nirāmagandhā karuṇedhimuttā,
free of putrefaction-stench, compassionate,

Kāmasaṁyojanātigā;
gone beyond the fetter of sensuality.

Kāmarāgaṁ virājetvā,
Detached from sensual desire,

Brahmalokūpagā ahuṁ.
they were reborn in the Brahmā realm.

Yete isī bāhirake,
One who insults

vītarāge samāhite;
with malicious intent

Paduṭṭhamanasaṅkappo,
these non-Buddhist seers,

yo naro paribhāsati;
free of desire, immersed in samādhi;

Bahuñca so pasavati,
such a man

apuññaṁ tādiso naro.
creates much wickedness.

Yo cekaṁ diṭṭhisampannaṁ,
But one who insults

Bhikkhuṁ buddhassa sāvakaṁ;
with malicious intent

Paduṭṭhamanasaṅkappo,
a single person accomplished in view,

Yo naro paribhāsati;
a mendicant disciple of the Buddha;

Ayaṁ tato bahutaraṁ,
that man

Apuññaṁ pasave naro.
creates even more wickedness.

Na sādhurūpaṁ āsīde,
You shouldn’t attack a holy person,

diṭṭhiṭṭhānappahāyinaṁ;
who has given up the grounds for views.

Sattamo puggalo eso,
This person is called

ariyasaṅghassa vuccati.
the seventh of the noble Saṅgha.

Avītarāgo kāmesu,
They’re not free of desire for sensual pleasures,

yassa pañcindriyā mudū;
and their faculties are still immature:

Saddhā sati ca vīriyaṁ,
faith, mindfulness, and energy,

samatho ca vipassanā.
serenity and discernment.

Tādisaṁ bhikkhumāsajja,
If you attack such a mendicant,

pubbeva upahaññati;
you first hurt yourself.

Attānaṁ upahantvāna,
Having hurt yourself,

pacchā aññaṁ vihiṁsati.
you harm the other.

Yo ca rakkhati attānaṁ,
But if you protect yourself,

rakkhito tassa bāhiro;
the other is also protected.

Tasmā rakkheyya attānaṁ,
So you should protect yourself.

akkhato paṇḍito sadā”ti.
An astute person is always uninjured.”

Dvādasamaṁ.

Dhammikavaggo pañcamo.

Tassuddānaṁ

Nāgamigasālā iṇaṁ,

Cundaṁ dve sandiṭṭhikā duve;

Khemaindriya ānanda,

Khattiyā appamādena dhammikoti.

Paṭhamo paṇṇāsako samatto.