sutta » mn » Majjhima Nikāya 3

Dhammadāyādasutta

Heirs in the Teaching

Evaṁ me sutaṁ—
So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the mendicants,

“bhikkhavo”ti.
“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.
“Venerable sir,” they replied.

Bhagavā etadavoca:
The Buddha said this:

“Dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā.
“Mendicants, be my heirs in the teaching, not in things of the flesh.

Atthi me tumhesu anukampā:
Out of sympathy for you, I think,

‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.
‘How can my disciples become heirs in the teaching, not in things of the flesh?’

Tumhe ca me, bhikkhave, āmisadāyādā bhaveyyātha no dhammadāyādā, tumhepi tena ādiyā bhaveyyātha:
If you become heirs in things of the flesh, not in the teaching, that will make you liable to the accusation:

‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti;
‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’

ahampi tena ādiyo bhaveyyaṁ:
And it will make me liable to the accusation:

‘āmisadāyādā satthusāvakā viharanti, no dhammadāyādā’ti.
‘The Teacher’s disciples live as heirs in things of the flesh, not in the teaching.’

Tumhe ca me, bhikkhave, dhammadāyādā bhaveyyātha, no āmisadāyādā, tumhepi tena na ādiyā bhaveyyātha:
If you become heirs in the teaching, not in things of the flesh, that will make you not liable to the accusation:

‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti;
‘The Teacher’s disciples live as heirs in the teaching, not in things of the flesh.’

ahampi tena na ādiyo bhaveyyaṁ:
And it will make me not liable to the accusation:

‘dhammadāyādā satthusāvakā viharanti, no āmisadāyādā’ti.
‘The Teacher’s disciples live as heirs in the teaching, not in things of the flesh.’

Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā.
So, mendicants, be my heirs in the teaching, not in things of the flesh.

Atthi me tumhesu anukampā:
Out of sympathy for you, I think,

‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’ti.
‘How can my disciples become heirs in the teaching, not in things of the flesh?’

Idhāhaṁ, bhikkhave, bhuttāvī assaṁ pavārito paripuṇṇo pariyosito suhito yāvadattho;
Suppose that I had eaten and refused more food, being full, and having had as much as I needed.

siyā ca me piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
And there was some extra almsfood that was going to be thrown away.

Atha dve bhikkhū āgaccheyyuṁ jighacchādubbalyaparetā.
Then two mendicants were to come who were weak with hunger.

Tyāhaṁ evaṁ vadeyyaṁ:
I’d say to them,

‘ahaṁ khomhi, bhikkhave, bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;
‘Mendicants, I have eaten and refused more food, being full, and having had as much as I need.

atthi ca me ayaṁ piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
And there is this extra almsfood that’s going to be thrown away.

Sace ākaṅkhatha, bhuñjatha, no ce tumhe bhuñjissatha, idānāhaṁ appaharite vā chaḍḍessāmi, appāṇake vā udake opilāpessāmī’ti.
Eat it if you like. Otherwise I’ll throw it out where there is little that grows, or drop it into water that has no living creatures.’

Tatrekassa bhikkhuno evamassa:
Then one of those mendicants thought,

‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;
‘The Buddha has eaten and refused more food.

atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
And he has some extra almsfood that’s going to be thrown away.

Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati.
If we don’t eat it he’ll throw it away.

Vuttaṁ kho panetaṁ bhagavatā:
But the Buddha has also said:

“dhammadāyādā me, bhikkhave, bhavatha, mā āmisadāyādā”ti.
“Be my heirs in the teaching, not in things of the flesh.”

Āmisaññataraṁ kho panetaṁ, yadidaṁ piṇḍapāto.
And almsfood is one of the things of the flesh.

Yannūnāhaṁ imaṁ piṇḍapātaṁ abhuñjitvā imināva jighacchādubbalyena evaṁ imaṁ rattindivaṁ vītināmeyyan’ti.
Instead of eating this almsfood, why don’t I spend this day and night weak with hunger?’

So taṁ piṇḍapātaṁ abhuñjitvā teneva jighacchādubbalyena evaṁ taṁ rattindivaṁ vītināmeyya.
And that’s what they did.

Atha dutiyassa bhikkhuno evamassa:
Then the second of those mendicants thought,

‘bhagavā kho bhuttāvī pavārito paripuṇṇo pariyosito suhito yāvadattho;
‘The Buddha has eaten and refused more food.

atthi cāyaṁ bhagavato piṇḍapāto atirekadhammo chaḍḍanīyadhammo.
And he has some extra almsfood that’s going to be thrown away.

Sace mayaṁ na bhuñjissāma, idāni bhagavā appaharite vā chaḍḍessati, appāṇake vā udake opilāpessati.
If we don’t eat it he’ll throw it away.

Yannūnāhaṁ imaṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ imaṁ rattindivaṁ vītināmeyyan’ti.
Why don’t I eat this almsfood, then spend the day and night having got rid of my hunger and weakness?’

So taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya.
And that’s what they did.

Kiñcāpi so, bhikkhave, bhikkhu taṁ piṇḍapātaṁ bhuñjitvā jighacchādubbalyaṁ paṭivinodetvā evaṁ taṁ rattindivaṁ vītināmeyya, atha kho asuyeva me purimo bhikkhu pujjataro ca pāsaṁsataro ca.
Even though that mendicant, after eating the almsfood, spent the day and night rid of hunger and weakness, it is the former mendicant who is more worthy of respect and praise.

Taṁ kissa hetu?
Why is that?

Tañhi tassa, bhikkhave, bhikkhuno dīgharattaṁ appicchatāya santuṭṭhiyā sallekhāya subharatāya vīriyārambhāya saṁvattissati.
Because for a long time that will conduce to that mendicant being of few wishes, content, self-effacing, unburdensome, and energetic.

Tasmātiha me, bhikkhave, dhammadāyādā bhavatha, mā āmisadāyādā.
So, mendicants, be my heirs in the teaching, not in things of the flesh.

Atthi me tumhesu anukampā:
Out of sympathy for you, I think,

‘kinti me sāvakā dhammadāyādā bhaveyyuṁ, no āmisadāyādā’”ti.
‘How can my disciples become heirs in the teaching, not in things of the flesh?’”

Idamavoca bhagavā.
That is what the Buddha said.

Idaṁ vatvāna sugato uṭṭhāyāsanā vihāraṁ pāvisi.
When he had spoken, the Holy One got up from his seat and entered his dwelling.

Tatra kho āyasmā sāriputto acirapakkantassa bhagavato bhikkhū āmantesi:
Then soon after the Buddha left, Venerable Sāriputta said to the mendicants,

“āvuso bhikkhave”ti.
“Reverends, mendicants!”

“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti, kittāvatā ca pana satthu pavivittassa viharato sāvakā vivekamanusikkhantī”ti?
“Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? And how do they train in seclusion?”

“Dūratopi kho mayaṁ, āvuso, āgacchāma āyasmato sāriputtassa santike etassa bhāsitassa atthamaññātuṁ.
“Reverend, we would travel a long way to learn the meaning of this statement in the presence of Venerable Sāriputta.

Sādhu vatāyasmantaṁyeva sāriputtaṁ paṭibhātu etassa bhāsitassa attho;
May Venerable Sāriputta himself please clarify the meaning of this.

āyasmato sāriputtassa sutvā bhikkhū dhāressantī”ti.
The mendicants will listen and remember it.”

“Tena hāvuso, suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.
“Well then, reverends, listen and apply your mind well, I will speak.”

“Evamāvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ.
“Yes, reverend,” they replied.

Āyasmā sāriputto etadavoca:
Sāriputta said this:

“Kittāvatā nu kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti?
“Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion?

Idhāvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti,
The disciples of a teacher who lives in seclusion do not train in seclusion.

yesañca dhammānaṁ satthā pahānamāha, te ca dhamme nappajahanti,
They don’t give up what the Teacher tells them to give up.

bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā.
They’re indulgent and slack, leaders in backsliding, neglecting seclusion.

Tatrāvuso, therā bhikkhū tīhi ṭhānehi gārayhā bhavanti.
In this case, the senior mendicants should be criticized on three grounds.

‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—
‘The disciples of a teacher who lives in seclusion do not train in seclusion.’

iminā paṭhamena ṭhānena therā bhikkhū gārayhā bhavanti.
This is the first ground.

‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—
‘They don’t give up what the Teacher tells them to give up.’

iminā dutiyena ṭhānena therā bhikkhū gārayhā bhavanti.
This is the second ground.

‘Bāhulikā ca, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—
‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’

iminā tatiyena ṭhānena therā bhikkhū gārayhā bhavanti.
This is the third ground.

Therā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti.
The senior mendicants should be criticized on these three grounds.

Tatrāvuso, majjhimā bhikkhū …pe…
In this case, the middle mendicants

navā bhikkhū tīhi ṭhānehi gārayhā bhavanti.
and the junior mendicants should be criticized on the same three grounds.

‘Satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhantī’ti—

iminā paṭhamena ṭhānena navā bhikkhū gārayhā bhavanti.

‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme nappajahantī’ti—

iminā dutiyena ṭhānena navā bhikkhū gārayhā bhavanti.

‘Bāhulikā ca honti, sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā’ti—

iminā tatiyena ṭhānena navā bhikkhū gārayhā bhavanti.

Navā, āvuso, bhikkhū imehi tīhi ṭhānehi gārayhā bhavanti.

Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekaṁ nānusikkhanti.
This is how the disciples of a Teacher who lives in seclusion do not train in seclusion.

Kittāvatā ca panāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti?
And how do the disciples of a teacher who lives in seclusion train in seclusion?

Idhāvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti—
The disciples of a teacher who lives in seclusion train in seclusion.

yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahanti;
They give up what the Teacher tells them to give up.

na ca bāhulikā honti, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā.
They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.

Tatrāvuso, therā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti.
In this case, the senior mendicants should be praised on three grounds.

‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—
‘The disciples of a teacher who lives in seclusion train in seclusion.’

iminā paṭhamena ṭhānena therā bhikkhū pāsaṁsā bhavanti.
This is the first ground.

‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—
‘They give up what the Teacher tells them to give up.’

iminā dutiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti.
This is the second ground.

‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—
‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.’

iminā tatiyena ṭhānena therā bhikkhū pāsaṁsā bhavanti.
This is the third ground.

Therā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti.
The senior mendicants should be praised on these three grounds.

Tatrāvuso, majjhimā bhikkhū …pe…
In this case, the middle mendicants

navā bhikkhū tīhi ṭhānehi pāsaṁsā bhavanti.
and the junior mendicants should be praised on the same three grounds.

‘Satthu pavivittassa viharato sāvakā vivekamanusikkhantī’ti—

iminā paṭhamena ṭhānena navā bhikkhū pāsaṁsā bhavanti.

‘Yesañca dhammānaṁ satthā pahānamāha te ca dhamme pajahantī’ti—

iminā dutiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti.

‘Na ca bāhulikā, na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā’ti—

iminā tatiyena ṭhānena navā bhikkhū pāsaṁsā bhavanti.

Navā, āvuso, bhikkhū imehi tīhi ṭhānehi pāsaṁsā bhavanti.

Ettāvatā kho, āvuso, satthu pavivittassa viharato sāvakā vivekamanusikkhanti.
This is how the disciples of a Teacher who lives in seclusion train in seclusion.

Tatrāvuso, lobho ca pāpako doso ca pāpako.
The bad thing here is greed and hate.

Lobhassa ca pahānāya dosassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is that middle way of practice?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

Tatrāvuso, kodho ca pāpako upanāho ca pāpako …pe…
The bad thing here is anger and acrimony. …

makkho ca pāpako paḷāso ca pāpako,
disdain and contempt …

issā ca pāpikā maccherañca pāpakaṁ,
jealousy and stinginess …

māyā ca pāpikā sāṭheyyañca pāpakaṁ,
deceit and deviousness …

thambho ca pāpako sārambho ca pāpako,
obstinacy and aggression …

māno ca pāpako atimāno ca pāpako,
conceit and arrogance …

mado ca pāpako pamādo ca pāpako.
vanity and negligence.

Madassa ca pahānāya pamādassa ca pahānāya atthi majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati.
There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

Katamā ca sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattati?
And what is that middle way of practice?

Ayameva ariyo aṭṭhaṅgiko maggo, seyyathidaṁ—
It is simply this noble eightfold path, that is:

sammādiṭṭhi sammāsaṅkappo sammāvācā sammākammanto sammāājīvo sammāvāyāmo sammāsati sammāsamādhi.
right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion.

Ayaṁ kho sā, āvuso, majjhimā paṭipadā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṁvattatī”ti.
This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.”

Idamavocāyasmā sāriputto.
This is what Venerable Sāriputta said.

Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṁ abhinandunti.
Satisfied, the mendicants approved what Sāriputta said.

Dhammadāyādasuttaṁ niṭṭhitaṁ tatiyaṁ.