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Medium Discourses Collection 94 – Majjhima Nikāya 94
MN 94 With Ghoṭamukha – Ghoṭamukhasutta
1.1
So I have heard.
Evaṁ me sutaṁ—
1.2
At one time Venerable Udena was staying near Benares in the Khemiya Mango Grove.
ekaṁ samayaṁ āyasmā udeno bārāṇasiyaṁ viharati khemiyambavane.
2.1
Now at that time the brahmin Ghoṭamukha had arrived at Benares on some business.
Tena kho pana samayena ghoṭamukho brāhmaṇo bārāṇasiṁ anuppatto hoti kenacideva karaṇīyena.
2.2
Then as he was going for a walk he went to the Khemiya Mango Grove.
Atha kho ghoṭamukho brāhmaṇo jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena khemiyambavanaṁ tenupasaṅkami.
2.3
At that time Venerable Udena was walking mindfully in the open air.
Tena kho pana samayena āyasmā udeno abbhokāse caṅkamati.
2.4
Ghoṭamukha approached and exchanged greetings with him.
Atha kho ghoṭamukho brāhmaṇo yenāyasmā udeno tenupasaṅkami; upasaṅkamitvā āyasmatā udenena saddhiṁ sammodi.
2.5
Walking alongside Udena, he said,
Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā āyasmantaṁ udenaṁ caṅkamantaṁ anucaṅkamamāno evamāha:
2.6
“Mister ascetic, there is no such thing as a principled renunciate life;
“ambho samaṇa, ‘natthi dhammiko paribbajo’—
2.7
that’s what I think.
evaṁ me ettha hoti.
2.8
And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.
3.1
When he said this, Udena stepped down from the walking path, entered his dwelling, and sat down on the seat spread out.
Evaṁ vutte, āyasmā udeno caṅkamā orohitvā vihāraṁ pavisitvā paññatte āsane nisīdi.
3.2
Ghoṭamukha also stepped down from the walking path and entered the dwelling, where he stood to one side.
Ghoṭamukhopi kho brāhmaṇo caṅkamā orohitvā vihāraṁ pavisitvā ekamantaṁ aṭṭhāsi.
3.3
Udena said to him,
Ekamantaṁ ṭhitaṁ kho ghoṭamukhaṁ brāhmaṇaṁ āyasmā udeno etadavoca:
3.4
“There are seats, brahmin.
“saṁvijjanti kho, brāhmaṇa, āsanāni.
3.5
Please sit if you wish.”
Sace ākaṅkhasi, nisīdā”ti.
3.6
“I was just waiting for you to sit down.
“Etadeva kho pana mayaṁ bhoto udenassa āgamayamānā nisīdāma.
3.7
For how could one such as I presume to sit first without being invited?”
Kathañhi nāma mādiso pubbe animantito āsane nisīditabbaṁ maññeyyā”ti?
4.1
Then he took a low seat and sat to one side,
Atha kho ghoṭamukho brāhmaṇo aññataraṁ nīcaṁ āsanaṁ gahetvā ekamantaṁ nisīdi.
4.2
where he said,
Ekamantaṁ nisinno kho ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca:
4.3
“Mister ascetic, there is no such thing as a principled renunciate life;
“ambho samaṇa, ‘natthi dhammiko paribbajo’—
4.4
that’s what I think.
evaṁ me ettha hoti.
4.5
And that’s without seeing gentlemen such as yourself, or a relevant teaching.”
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo”ti.
4.6
“Brahmin, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
“Sace kho pana me tvaṁ, brāhmaṇa, anuññeyyaṁ anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi; yassa ca pana me bhāsitassa atthaṁ na jāneyyāsi, mamaṁyeva tattha uttari paṭipuccheyyāsi:
4.7
‘Sir, why is this? What does that mean?’”
‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā siyā no ettha kathāsallāpo”ti.
4.8
“Let us discuss this. I will do as you say.”
“Anuññeyyaṁ khvāhaṁ bhoto udenassa anujānissāmi, paṭikkositabbañca paṭikkosissāmi; yassa ca panāhaṁ bhoto udenassa bhāsitassa atthaṁ na jānissāmi, bhavantaṁyeva tattha udenaṁ uttari paṭipucchissāmi: ‘idaṁ, bho udena, kathaṁ, imassa kvattho’ti? Evaṁ katvā hotu no ettha kathāsallāpo”ti.
5.1
“Brahmin, these four people are found in the world.
“Cattārome, brāhmaṇa, puggalā santo saṁvijjamānā lokasmiṁ.
5.2
What four?
Katame cattāro?
5.3
One person mortifies themselves, committed to the practice of mortifying themselves.
Idha, brāhmaṇa, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
5.4
One person mortifies others, committed to the practice of mortifying others.
Idha pana, brāhmaṇa, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
5.5
One person mortifies themselves and others, committed to the practice of mortifying themselves and others.
Idha pana, brāhmaṇa, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
5.6
One person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others.
Idha pana, brāhmaṇa, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
5.7
They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
5.8
Which one of these four people do you like the sound of?”
Imesaṁ, brāhmaṇa, catunnaṁ puggalānaṁ katamo te puggalo cittaṁ ārādhetī”ti?
5.9
“Sir, I don’t like the sound of the first three people.
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto ayaṁ me puggalo cittaṁ nārādheti;
5.10
yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;
5.11
yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto ayampi me puggalo cittaṁ nārādheti;
5.12
yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
5.13
I only like the sound of the last person, who doesn’t mortify either themselves or others.”
Ayameva me puggalo cittaṁ ārādhetī”ti.
6.1
“But why don’t you like the sound of those three people?”
“Kasmā pana te, brāhmaṇa, ime tayo puggalā cittaṁ nārādhentī”ti?
6.2
“Sir, the person who mortifies themselves does so even though they want to be happy and recoil from pain.
“Yvāyaṁ, bho udena, puggalo attantapo attaparitāpanānuyogamanuyutto so attānaṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
6.3
That’s why I don’t like the sound of that person.
iminā me ayaṁ puggalo cittaṁ nārādheti.
6.4
The person who mortifies others does so even though others want to be happy and recoil from pain.
Yopāyaṁ, bho udena, puggalo parantapo paraparitāpanānuyogamanuyutto so paraṁ sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
6.5
That’s why I don’t like the sound of that person.
iminā me ayaṁ puggalo cittaṁ nārādheti.
6.6
The person who mortifies themselves and others does so even though both themselves and others want to be happy and recoil from pain.
Yopāyaṁ, bho udena, puggalo attantapo ca attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ ātāpeti paritāpeti;
6.7
That’s why I don’t like the sound of that person.
iminā me ayaṁ puggalo cittaṁ nārādheti.
6.8
The person who doesn’t mortify either themselves or others—living without wishes, extinguished, cooled, experiencing bliss, having become holy in themselves—does not torment themselves or others, both of whom want to be happy and recoil from pain.
Yo ca kho ayaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati, so attānañca parañca sukhakāmaṁ dukkhapaṭikkūlaṁ neva ātāpeti na paritāpeti;
6.9
That’s why I like the sound of that person.”
iminā me ayaṁ puggalo cittaṁ ārādhetī”ti.
7.1
“There are, brahmin, these two groups of people.
“Dvemā, brāhmaṇa, parisā.
7.2
What two?
Katamā dve?
7.3
There’s one group of people who, being infatuated with jeweled earrings, seeks partners and children, male and female bondservants, fields and lands, and gold and money.
Idha, brāhmaṇa, ekaccā parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati, dāsidāsaṁ pariyesati, khettavatthuṁ pariyesati, jātarūparajataṁ pariyesati.
7.4
And there’s another group of people who, not being infatuated with jeweled earrings, has given up partner and children, male and female bondservants, fields and lands, and gold and money, and goes forth from the lay life to homelessness.
Idha pana, brāhmaṇa, ekaccā parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya, dāsidāsaṁ pahāya, khettavatthuṁ pahāya, jātarūparajataṁ pahāya, agārasmā anagāriyaṁ pabbajitā.
7.5
Now, brahmin, that person who doesn’t mortify either themselves or others—
Svāyaṁ, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
7.6
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.
7.7
in which of these two groups of people do you usually find such a person?”
Idha katamaṁ tvaṁ, brāhmaṇa, puggalaṁ katamāya parisāya bahulaṁ samanupassasi—
7.8
yā cāyaṁ parisā sārattarattā maṇikuṇḍalesu puttabhariyaṁ pariyesati dāsidāsaṁ pariyesati khettavatthuṁ pariyesati jātarūparajataṁ pariyesati, yā cāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā”ti?
7.9
“I usually find such a person in
“Yvāyaṁ, bho udena, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati;
7.10
the group that has gone forth from the lay life to homelessness.”
imāhaṁ puggalaṁ yāyaṁ parisā asārattarattā maṇikuṇḍalesu puttabhariyaṁ pahāya dāsidāsaṁ pahāya khettavatthuṁ pahāya jātarūparajataṁ pahāya agārasmā anagāriyaṁ pabbajitā imissaṁ parisāyaṁ bahulaṁ samanupassāmī”ti.
8.1
“Just now I understood you to say:
“Idāneva kho pana te, brāhmaṇa, bhāsitaṁ: ‘mayaṁ evaṁ ājānāma—
8.2
‘Mister ascetic, there is no such thing as a principled renunciate life;
ambho samaṇa, natthi dhammiko paribbajo,
8.3
that’s what I think.
evaṁ me ettha hoti.
8.4
And that’s without seeing gentlemen such as yourself, nor a relevant teaching.’”
Tañca kho bhavantarūpānaṁ vā adassanā, yo vā panettha dhammo’”ti.
8.5
“Well, I obviously had my reasons for saying that, master Udena.
“Addhā mesā, bho udena, sānuggahā vācā bhāsitā.
8.6
But there is such a thing as a principled renunciate life;
‘Atthi dhammiko paribbajo’—
8.7
that’s what I think.
evaṁ me ettha hoti.
8.8
Please remember me as saying this.
Evañca pana maṁ bhavaṁ udeno dhāretu.
8.9
Now, these four kinds of people that you’ve spoken of in a brief summary: please explain them to me in detail, out of compassion.”
Ye ca me bhotā udenena cattāro puggalā saṅkhittena vuttā vitthārena avibhattā, sādhu me bhavaṁ, udeno ime cattāro puggale vitthārena vibhajatu anukampaṁ upādāyā”ti.
9.1
“Well then, brahmin, listen and pay close attention, I will speak.”
“Tena hi, brāhmaṇa, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
9.2
“Yes, sir,” replied Ghoṭamukha.
“Evaṁ, bho”ti kho ghoṭamukho brāhmaṇo āyasmato udenassa paccassosi.
9.3
Udena said this:
Āyasmā udeno etadavoca:
10.1
“What person mortifies themselves, committed to the practice of mortifying themselves?
“Katamo ca, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto?
10.2
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
Idha, brāhmaṇa, ekacco puggalo acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko, nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati.
10.3
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ, na daṇḍamantaraṁ, na musalamantaraṁ, na dvinnaṁ bhuñjamānānaṁ, na gabbhiniyā, na pāyamānāya, na purisantaragatāya, na saṅkittīsu, na yattha sā upaṭṭhito hoti, na yattha makkhikā saṇḍasaṇḍacārinī, na macchaṁ na maṁsaṁ, na suraṁ na merayaṁ na thusodakaṁ pivati.
10.4
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
So ekāgāriko vā hoti ekālopiko, dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko;
10.5
They feed on one saucer a day, two saucers a day, up to seven saucers a day.
ekissāpi dattiyā yāpeti, dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti;
10.6
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live committed to the practice of eating food at set intervals.
ekāhikampi āhāraṁ āhāreti, dvīhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti—iti evarūpaṁ addhamāsikaṁ pariyāyabhattabhojanānuyogamanuyutto viharati.
10.7
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
So sākabhakkho vā hoti, sāmākabhakkho vā hoti, nīvārabhakkho vā hoti, daddulabhakkho vā hoti, haṭabhakkho vā hoti, kaṇabhakkho vā hoti, ācāmabhakkho vā hoti, piññākabhakkho vā hoti, tiṇabhakkho vā hoti, gomayabhakkho vā hoti, vanamūlaphalāhāro yāpeti pavattaphalabhojī.
10.8
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
So sāṇānipi dhāreti, masāṇānipi dhāreti, chavadussānipi dhāreti, paṁsukūlānipi dhāreti, tirīṭānipi dhāreti, ajinampi dhāreti, ajinakkhipampi dhāreti, kusacīrampi dhāreti, vākacīrampi dhāreti, phalakacīrampi dhāreti, kesakambalampi dhāreti, vāḷakambalampi dhāreti, ulūkapakkhampi dhāreti;
10.9
They tear out their hair and beard, committed to this practice.
kesamassulocakopi hoti kesamassulocanānuyogamanuyutto,
10.10
They constantly stand, refusing seats.
ubbhaṭṭhakopi hoti āsanapaṭikkhitto,
10.11
They squat, committed to persisting in the squatting position.
ukkuṭikopi hoti ukkuṭikappadhānamanuyutto,
10.12
They lie on a mat of thorns, making a mat of thorns their bed.
kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti;
10.13
They’re committed to the practice of samādhi in water three times a day, including the evening.
sāyatatiyakampi udakorohanānuyogamanuyutto viharati—
10.14
And so they live committed to practicing these various ways of mortifying and tormenting the body.
iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati.
10.15
This is called a person who mortifies themselves, being committed to the practice of mortifying themselves.
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo attaparitāpanānuyogamanuyutto.
11.1
And what person mortifies others, committed to the practice of mortifying others?
Katamo ca, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto?
11.2
It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
Idha, brāhmaṇa, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko—ye vā panaññepi keci kurūrakammantā.
11.3
This is called a person who mortifies others, being committed to the practice of mortifying others.
Ayaṁ vuccati, brāhmaṇa, puggalo parantapo paraparitāpanānuyogamanuyutto.
12.1
And what person mortifies themselves and others, being committed to the practice of mortifying themselves and others?
Katamo ca, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto?
12.2
It’s when a person is an anointed aristocratic king or a well-to-do brahmin.
Idha, brāhmaṇa, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā mahāsālo.
12.3
He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati saddhiṁ mahesiyā brāhmaṇena ca purohitena.
12.4
There he lies on the bare ground strewn with grass.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti.
12.5
The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the remainder.
Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti, yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti, yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti, yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati, avasesena vacchako yāpeti.
12.6
He says:
So evamāha:
12.7
‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti.
12.8
His bondservants, employees, and workers do their jobs under threat of punishment and danger, weeping with tearful faces.
Yepissa te honti ‘dāsā’ti vā ‘pessā’ti vā ‘kammakarā’ti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
12.9
This is called a person who mortifies themselves and others, being committed to the practice of mortifying themselves and others.
Ayaṁ vuccati, brāhmaṇa, puggalo attantapo ca attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
13.1
And what person doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others,
Katamo ca, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto;
13.2
living without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves?
so anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati?
14.1
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
Idha, brāhmaṇa, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.
14.2
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
14.3
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
15.1
A householder hears that teaching, or a householder’s child, or someone reborn in some clan.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.
15.2
They gain faith in the Realized One,
So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.
15.3
and reflect:
So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:
15.4
‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.
‘sambādho gharāvāso rajopatho abbhokāso pabbajjā.
15.5
It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.
Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
15.6
Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’
Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
15.7
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.
15.8
Once they’ve gone forth, they take up the training and livelihood of the bhikkhū. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti, nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.
16.1
They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī. Athenena sucibhūtena attanā viharati.
16.2
They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.
16.3
They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.
16.4
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.
16.5
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
16.6
They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti, kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.
16.7
They avoid injuring plants and seeds.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
16.8
They eat in one part of the day, abstaining from eating at night and food at the wrong time.
Ekabhattiko hoti rattūparato virato vikālabhojanā.
16.9
They avoid dancing, singing, music, and seeing shows.
Naccagītavāditavisūkadassanā paṭivirato hoti.
16.10
They avoid beautifying and adorning themselves with garlands, perfumes, and makeup.
Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.
16.11
They avoid high and luxurious beds.
Uccāsayanamahāsayanā paṭivirato hoti.
16.12
They avoid receiving gold and money,
Jātarūparajatapaṭiggahaṇā paṭivirato hoti.
16.13
raw grains,
Āmakadhaññapaṭiggahaṇā paṭivirato hoti.
16.14
raw meat,
Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.
16.15
women and girls,
Itthikumārikapaṭiggahaṇā paṭivirato hoti.
16.16
male and female bondservants,
Dāsidāsapaṭiggahaṇā paṭivirato hoti.
16.17
goats and sheep,
Ajeḷakapaṭiggahaṇā paṭivirato hoti.
16.18
chickens and pigs,
Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.
16.19
elephants, cows, horses, and mares,
Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.
16.20
and fields and land.
Khettavatthupaṭiggahaṇā paṭivirato hoti.
16.21
They avoid running errands and messages;
Dūteyyapahiṇagamanānuyogā paṭivirato hoti.
16.22
buying and selling;
Kayavikkayā paṭivirato hoti.
16.23
falsifying weights, metals, or measures;
Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.
16.24
bribery, fraud, cheating, and duplicity;
Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.
16.25
mutilation, murder, abduction, banditry, plunder, and violence.
Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
17.1
They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
So santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
17.2
They’re like a bird: wherever it flies, wings are its only burden.
Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti sapattabhārova ḍeti;
17.3
In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.
evameva bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati.
17.4
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.
18.1
When they see a sight with their eyes, they don’t get caught up in the features and details.
So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
18.2
If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.
18.3
When they hear a sound with their ears …
Sotena saddaṁ sutvā …pe…
18.4
When they smell an odor with their nose …
ghānena gandhaṁ ghāyitvā …
18.5
When they taste a flavor with their tongue …
jivhāya rasaṁ sāyitvā …
18.6
When they feel a touch with their body …
kāyena phoṭṭhabbaṁ phusitvā …
18.7
When they know a thought with their mind, they don’t get caught up in the features and details.
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
18.8
If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.
18.9
When they have this noble sense restraint, they experience an unsullied bliss inside themselves.
So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.
19.1
They act with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.
20.1
When they have this noble spectrum of ethics, this noble sense restraint, and this noble mindfulness and situational awareness,
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
20.2
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.
21.1
After the meal, they return from almsround, sit down cross-legged with their body straight, and establish mindfulness right there.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya, parimukhaṁ satiṁ upaṭṭhapetvā.
21.2
Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti;
21.3
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti;
21.4
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.
thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti;
21.5
Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.
uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti;
21.6
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.
vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
22.1
They give up these five hindrances, corruptions of the heart that weaken wisdom.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
22.2
Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.
vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.
23.1
As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected.
Vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.
24.1
And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’
Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati.
25.1
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.
Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.
26.1
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.
26.2
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi, anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe: ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto; so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
27.1
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.
27.2
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they chose to act out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā …pe… ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā …pe… ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti.
28.1
When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of cravings.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti.
28.2
They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti;
28.3
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
‘ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.
29.1
Knowing and seeing like this, their mind is freed from the cravings of sensuality, desire to be reborn, and ignorance.
Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.
29.2
When they’re freed, they know they’re freed.
Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.
29.3
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.
30.1
This is called a person who neither mortifies themselves or others, being committed to the practice of not mortifying themselves or others.
Ayaṁ vuccati, brāhmaṇa, puggalo nevattantapo nāttaparitāpanānuyogamanuyutto, na parantapo na paraparitāpanānuyogamanuyutto.
30.2
They live without wishes in the present life, extinguished, cooled, experiencing bliss, having become holy in themselves.”
So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharatī”ti.
31.1
When he had spoken, Ghoṭamukha said to him,
Evaṁ vutte, ghoṭamukho brāhmaṇo āyasmantaṁ udenaṁ etadavoca:
31.2
“Excellent, Master Udena! Excellent!
“abhikkantaṁ, bho udena, abhikkantaṁ, bho udena.
31.3
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Udena has made the teaching clear in many ways.
Seyyathāpi, bho udena, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā udenena anekapariyāyena dhammo pakāsito.
31.4
I go for refuge to Master Udena, to the teaching, and to the bhikkhu Saṅgha.
Esāhaṁ bhavantaṁ udenaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
31.5
From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.”
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
32.1
“Brahmin, don’t go for refuge to me.
“Mā kho maṁ tvaṁ, brāhmaṇa, saraṇaṁ agamāsi.
32.2
You should go for refuge to that same Blessed One to whom I have gone for refuge.”
Tameva bhagavantaṁ saraṇaṁ gacchāhi yamahaṁ saraṇaṁ gato”ti.
32.3
“But Master Udena, where is the Blessed One at present, the perfected one, the fully awakened Buddha?”
“Kahaṁ pana, bho udena, etarahi so bhavaṁ gotamo viharati arahaṁ sammāsambuddho”ti?
32.4
“Brahmin, the Buddha has already become fully extinguished.”
“Parinibbuto kho, brāhmaṇa, etarahi so bhagavā arahaṁ sammāsambuddho”ti.
32.5
“Master Udena, if I heard that the Buddha was within ten leagues, or twenty, or even up to a hundred leagues away, I’d go a hundred leagues to see him.
“Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ dasasu yojanesu, dasapi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
32.6
Sacepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ vīsatiyā yojanesu …
32.7
tiṁsāya yojanesu …
32.8
cattārīsāya yojanesu …
32.9
paññāsāya yojanesu, paññāsampi mayaṁ yojanāni gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
32.10
Yojanasate cepi mayaṁ, bho udena, suṇeyyāma taṁ bhavantaṁ gotamaṁ, yojanasatampi mayaṁ gaccheyyāma taṁ bhavantaṁ gotamaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
32.11
But since the Buddha has become fully extinguished, I go for refuge to that fully extinguished Buddha, to the teaching, and to the Saṅgha.
Yato ca kho, bho udena, parinibbuto so bhavaṁ gotamo, parinibbutampi mayaṁ taṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
32.12
From this day forth, may Master Udena remember me as a lay follower who has gone for refuge for life.
Upāsakaṁ maṁ bhavaṁ udeno dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
33.1
Master Udena, the king of Aṅga gives me a regular daily allowance. I will give you one portion of that.”
Atthi ca me, bho udena, aṅgarājā devasikaṁ niccabhikkhaṁ dadāti, tato ahaṁ bhoto udenassa ekaṁ niccabhikkhaṁ dadāmī”ti.
33.2
“But brahmin, what does the king of Aṅga give you as a regular daily allowance?”
“Kiṁ pana te, brāhmaṇa, aṅgarājā devasikaṁ niccabhikkhaṁ dadātī”ti?
33.3
“Five hundred dollars.”
“Pañca, bho udena, kahāpaṇasatānī”ti.
33.4
“It’s not proper for us to receive gold and money.”
“Na kho no, brāhmaṇa, kappati jātarūparajataṁ paṭiggahetun”ti.
33.5
“If that’s not proper, I will have a dwelling built for Master Udena.”
“Sace taṁ bhoto udenassa na kappati vihāraṁ bhoto udenassa kārāpessāmī”ti.
33.6
“If you want to build me a dwelling, then build an assembly hall for the Saṅgha at Pāṭaliputta.”
“Sace kho me tvaṁ, brāhmaṇa, vihāraṁ, kārāpetukāmo, pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpehī”ti.
33.7
“Now I’m even more delighted and satisfied with Master Udena, since he encourages me to give to the Saṅgha.
“Imināpāhaṁ bhoto udenassa bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhavaṁ udeno saṅghe dāne samādapeti.
33.8
So with this allowance and another one I will have an assembly hall built for the Saṅgha at Pāṭaliputta.”
Esāhaṁ, bho udena, etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpessāmī”ti.
33.9
And so he had that hall built.
Atha kho ghoṭamukho brāhmaṇo etissā ca niccabhikkhāya aparāya ca niccabhikkhāya pāṭaliputte saṅghassa upaṭṭhānasālaṁ kārāpesi.
33.10
And these days it’s called the “Ghoṭamukhī”.
Sā etarahi “ghoṭamukhī”ti vuccatīti.
33.11
Ghoṭamukhasuttaṁ niṭṭhitaṁ catutthaṁ.