5.179. Gia Chủ

Atha kho anāthapiṇḍiko gahapati pañcamattehi upāsakasatehi parivuto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Atha kho bhagavā āyasmantaṁ sāriputtaṁ āmantesi:

“yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ pañcasu sikkhāpadesu saṁvutakammantaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

Katamesu pañcasu sikkhāpadesu saṁvutakammanto hoti?

Idha, sāriputta, ariyasāvako pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti.

Imesu pañcasu sikkhāpadesu saṁvutakammanto hoti.

Katamesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?

Idha, sāriputta, ariyasāvako buddhe aveccappasādena samannāgato hoti:

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti.

Ayamassa paṭhamo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

Puna caparaṁ, sāriputta, ariyasāvako dhamme aveccappasādena samannāgato hoti:

‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti.

Ayamassa dutiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

Puna caparaṁ, sāriputta, ariyasāvako saṅghe aveccappasādena samannāgato hoti:

‘suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti.

Ayamassa tatiyo ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

Puna caparaṁ, sāriputta, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi.

Ayamassa catuttho ābhicetasiko diṭṭhadhammasukhavihāro adhigato hoti avisuddhassa cittassa visuddhiyā apariyodātassa cittassa pariyodapanāya.

Imesaṁ catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

Yaṁ kañci, sāriputta, jāneyyātha gihiṁ odātavasanaṁ—imesu pañcasu sikkhāpadesu saṁvutakammantaṁ, imesañca catunnaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhiṁ akicchalābhiṁ akasiralābhiṁ, so ākaṅkhamāno attanāva attānaṁ byākareyya:

‘khīṇanirayomhi khīṇatiracchānayoni khīṇapettivisayo khīṇāpāyaduggativinipāto, sotāpannohamasmi avinipātadhammo niyato sambodhiparāyaṇo’ti.

Nirayesu bhayaṁ disvā,

pāpāni parivajjaye;

Ariyadhammaṁ samādāya,

paṇḍito parivajjaye.

Na hiṁse pāṇabhūtāni,

vijjamāne parakkame;

Musā ca na bhaṇe jānaṁ,

adinnaṁ na parāmase.

Sehi dārehi santuṭṭho,

paradārañca ārame;

Merayaṁ vāruṇiṁ jantu,

na pive cittamohaniṁ.

Anussareyya sambuddhaṁ,

dhammañcānuvitakkaye;

Abyāpajjaṁ hitaṁ cittaṁ,

devalokāya bhāvaye.

Upaṭṭhite deyyadhamme,

puññatthassa jigīsato;

Santesu paṭhamaṁ dinnā,

vipulā hoti dakkhiṇā.

Santo have pavakkhāmi,

sāriputta suṇohi me;

Iti kaṇhāsu setāsu,

rohiṇīsu harīsu vā.

Kammāsāsu sarūpāsu,

gosu pārevatāsu vā;

Yāsu kāsuci etāsu,

danto jāyati puṅgavo.

Dhorayho balasampanno,

kalyāṇajavanikkamo;

Tameva bhāre yuñjanti,

nāssa vaṇṇaṁ parikkhare.

Evamevaṁ manussesu,

yasmiṁ kismiñci jātiye;

Khattiye brāhmaṇe vesse,

sudde caṇḍālapukkuse.

Yāsu kāsuci etāsu,

danto jāyati subbato;

Dhammaṭṭho sīlasampanno,

saccavādī hirīmano.

Pahīnajātimaraṇo,

brahmacariyassa kevalī;

Pannabhāro visaṁyutto,

katakicco anāsavo.

Pāragū sabbadhammānaṁ,

anupādāya nibbuto;

Tasmiñca viraje khette,

vipulā hoti dakkhiṇā.

Bālā ca avijānantā,

dummedhā assutāvino;

Bahiddhā dadanti dānāni,

na hi sante upāsare.

Ye ca sante upāsanti,

sappaññe dhīrasammate;

Saddhā ca nesaṁ sugate,

mūlajātā patiṭṭhitā.

Devalokañca te yanti,

kule vā idha jāyare;

Anupubbena nibbānaṁ,

adhigacchanti paṇḍitā”ti.

Navamaṁ.

Then Anathapindika the householder, surrounded by about 500 lay followers, went to the Blessed One and, on arrival, having bowed down to him, sat to one side. So the Blessed One said to Ven. Sariputta: “Sariputta, when you know of a householder clothed in white, that he is restrained in terms of the five training rules and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!’

“Now, in terms of which five training rules is he restrained?

“There is the case where a disciple of the noble ones abstains from taking life, abstains from taking what is not given, abstains from illicit sex, abstains from lying, abstains from distilled & fermented drinks that cause heedlessness.

“These are the five training rules in terms of which he is restrained.

“And which four pleasant mental abidings in the here & now does he obtain at will, without difficulty, without hardship?

“There is the case where the disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’ This is the first pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“Furthermore, he is endowed with verified confidence in the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’ This is the second pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“Furthermore, he is endowed with verified confidence in the Sangha: ‘The Sangha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four pairs, the eight individuals —they are the Sangha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’ This is the third pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“Furthermore, he is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration. This is the fourth pleasant mental abiding in the here & now that he has attained, for the purification of the mind that is impure, for the cleansing of the mind that is unclean.

“These are the four pleasant mental abidings in the here & now that he obtains at will, without difficulty, without hardship.

“Sariputta, when you know of a householder clothed in white, that he is restrained in terms of the five training rules and that he obtains at will, without difficulty, without hardship, four pleasant mental abidings in the here & now, then if he wants he may state about himself: ‘Hell is ended; animal wombs are ended; the state of the hungry shades is ended; states of deprivation, destitution, the bad bourns are ended! I am a stream-winner, steadfast, never again destined for states of woe, headed for self-awakening!’

Seeing the danger in hells,
the wise would shun evils,
would shun them,
taking on the noble Dhamma.
You shouldn’t kill living beings
existing, striving;
shouldn’t grasp what isn’t given.
Content with your own wife,
don’t delight in the wives of others.
You shouldn’t drink drinks,
distilled, fermented,
that confuse the mind.
Recollect
the self-awakened one.
Think often of the Dhamma.
Develop a mind
useful, devoid of ill will,
for the sake of the heavenly world.
When hoping for merit,
provide gifts first
to those peaceful ones, ideal,
to whom what is offered, given, becomes abundant [in fruit].

I will tell you of those peaceful ones,
Sariputta.
Listen to me.
In a herd of cattle,
whether black, white,
ruddy, brown,
dappled, uniform,
or pigeon gray:
if a bull is born—
tame, enduring,
consummate in strength,
& swift—
people yoke him to burdens,
regardless of his color.
In the same way,
wherever one is born
among human beings—
noble warriors, brahmans,
merchants, workers,
outcastes, or scavengers—
if one is tame, with good practices,
righteous, consummate in virtue,
a speaker of truth, with conscience at heart,
one
who’s abandoned birth & death,
completed the holy life
put down the burden,
done the task
fermentation-free,
gone beyondall dhammas,
through lack of clinging unbound:
offerings to this spotless field
bear an abundance of fruit.

But fools, unknowing,
dull, uninformed,
give gifts outside and don’t come near the good.
While those who docome near the good
—regarded as enlightened,
wise—
whose trust in the One Well-gone
has taken root,
is established & firm:
they go to the world of the devas
or are reborn here in good family.
Step by step
they reach
Unbinding
: they
who are wise.”