Sutta Nipāta — Antologia de Discursos — 2.14 — With Dhammika

1So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the lay follower Dhammika, together with five hundred lay followers, went up to the Buddha, bowed, sat down to one side, and addressed him in verse:

2“I ask you, Gotama, whose wisdom is vast:
what does one do to become a good disciple,
both one who has left the home,
and the lay followers staying at home?

3For you understand the course and destiny
of the world with all its gods.
There is no equal to you who sees the subtle meaning,
for you are the Buddha most excellent, they say.

4Having experienced all knowledge,
you reveal the teaching out of sympathy for beings.
All-seer, you have cast off the veil,
and immaculate, you dazzle the whole world.

5The dragon king Erāvaṇa, <j>hearing you called ‘Victor’,
came into your presence.
He consulted with you then, <j>having heard your words,
left consoled, saying ‘Excellent!’

6And King Kuvera Vessavaṇa also
approached to ask about the teaching.
You also answered him, O attentive one,
and hearing you he too was consoled.

7Those monastics of other religions given to debate,
whether Ājīvakas or Jains,
all fail to overtake you in wisdom,
like a standing man next to a sprinter.

8Those brahmins given to debate,
some of whom are quite senior,
all end up beholden to you for the meaning,
and others too who think themselves debaters.

9So subtle and pleasant is the teaching
that is well proclaimed by you, Blessed One.
It’s all we long to hear. So when asked,
O Best of Buddhas, tell us!

10All these mendicants have gathered,
and the layfolk too are here to listen.
Let them hear the teaching <j>the immaculate one discovered,
like gods listening to the fine words of Vāsava.”

11“Listen to me, mendicants, I will educate you
in the cleansing teaching; all bear it in mind.
A thoughtful person, seeing the meaning,
would adopt the deportment <j>proper to a renunciate.

12No way would a mendicant go out at the wrong time;
at the right time, they’d walk the village for alms.
For chains bind one who wanders at the wrong time,
which is why the Buddhas avoid it.

13Sights, sounds, tastes, smells, and touches,
which drive beings mad—
dispel desire for such things,
and enter for the morning meal at the right time.

14After receiving alms for the day,
on returning a mendicant would sit in private alone.
Inwardly reflective, they’d curb their mind
from outside things, keeping themselves collected.

15Should they converse with a disciple,
with anyone else, or with a mendicant,
they’d bring up only the sublime teaching,
not dividing or blaming.

16For some contend in debate,
but we praise not those of little wisdom.
In place after place they are bound in chains,
for they send their mind over there far away.

17Alms, a dwelling, a bed and seat,
and water for rinsing the dust from the cloak—
after hearing the teaching of the Holy One,
a disciple of outstanding wisdom <j>would use these after appraisal.

18That’s why, when it comes to alms and lodgings,
and water for rinsing the dust from the cloak,
a mendicant is unsullied in the midst of these things,
like a droplet on a lotus-leaf.

19Now I shall tell you the householder’s duty,
doing which one becomes a good disciple.
For one burdened with possessions <j>does not get to realize
the whole of the mendicant’s practice.

20They’d not kill any creature, nor have them killed,
nor grant permission for others to kill.
They’ve laid aside violence toward all creatures
frail or firm that there are in the world.

21Next, a disciple would avoid knowingly
taking anything not given at all,
they’d not get others to do it, <j>nor grant them permission to steal;
they’d avoid <em>all</em> theft.

22A sensible person would avoid the unchaste life,
like a burning pit of coals.
But if unable to remain chaste,
they’d not transgress with another’s partner.

23In a council or assembly,
or one on one, they would not lie.
They’d not get others to lie, <j>nor grant them permission to lie;
they’d avoid <em>all</em> untruths.

24A householder espousing this teaching
would not consume liquor or drink.
They’d not get others to drink, <j>nor grant them permission to drink;
knowing that ends in intoxication.

25For drunken fools do bad things,
and encourage other heedless folk.
Shun this field of demerit,
the maddening, deluding frolic of fools.

26You shouldn’t kill living creatures, or steal,
or lie, or drink liquor.
Be chaste, refraining from sex,
and don’t eat at night, the wrong time.

27Not wearing garlands or applying fragrance,
you should sleep on a low bed, <j>or a mat on the ground.
This is the eight-factored sabbath, they say,
revealed by the Buddha, <j>who has gone to suffering’s end.

28Then having rightly undertaken the sabbath
complete in all its eight factors
on the fourteenth, fifteenth, <j>and eighth of the fortnight,
as well as on the fortnightly special displays,

29at daybreak after the sabbath
a clever person, rejoicing with confident heart,
would distribute food and drink
to the mendicant Saṅgha as is fitting.

30One should rightfully support one’s parents,
and undertake a legitimate business.
A diligent layperson observing these duties
ascends to the gods named ‘self-radiant’.”