8.55. Bà-La-Môn Ujjaya

Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ujjayo brāhmaṇo bhagavantaṁ etadavoca:

“mayaṁ, bho gotama, pavāsaṁ gantukāmā.

Tesaṁ no bhavaṁ gotamo amhākaṁ tathā dhammaṁ desetu—ye amhākaṁ assu dhammā diṭṭhadhammahitāya, diṭṭhadhammasukhāya, samparāyahitāya, samparāyasukhāyā”ti.

“Cattārome, brāhmaṇa, dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti, diṭṭhadhammasukhāya.

Katame cattāro?

Uṭṭhānasampadā, ārakkhasampadā, kalyāṇamittatā, samajīvitā.

Katamā ca, brāhmaṇa, uṭṭhānasampadā?

Idha, brāhmaṇa, kulaputto yena kammaṭṭhānena jīvikaṁ kappeti—

yadi kasiyā, yadi vaṇijjāya, yadi gorakkhena, yadi issattena, yadi rājaporisena, yadi sippaññatarena—

tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato, alaṁ kātuṁ alaṁ saṁvidhātuṁ.

Ayaṁ vuccati, brāhmaṇa, uṭṭhānasampadā.

Katamā ca, brāhmaṇa, ārakkhasampadā?

Idha, brāhmaṇa, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā, bāhābalaparicitā, sedāvakkhittā, dhammikā dhammaladdhā.

Te ārakkhena guttiyā sampādeti:

‘kinti me ime bhoge neva rājāno hareyyuṁ, na corā hareyyuṁ, na aggi ḍaheyya, na udakaṁ vaheyya, na appiyā dāyādā hareyyun’ti.

Ayaṁ vuccati, brāhmaṇa, ārakkhasampadā.

Katamā ca, brāhmaṇa, kalyāṇamittatā?

Idha, brāhmaṇa, kulaputto yasmiṁ gāme vā nigame vā paṭivasati tatra ye te honti—gahapatī vā gahapatiputtā vā daharā vā vuddhasīlino, vuddhā vā vuddhasīlino, saddhāsampannā, sīlasampannā, cāgasampannā, paññāsampannā—tehi saddhiṁ santiṭṭhati sallapati sākacchaṁ samāpajjati; yathārūpānaṁ saddhāsampannānaṁ saddhāsampadaṁ anusikkhati, yathārūpānaṁ sīlasampannānaṁ sīlasampadaṁ anusikkhati, yathārūpānaṁ cāgasampannānaṁ cāgasampadaṁ anusikkhati, yathārūpānaṁ paññāsampannānaṁ paññāsampadaṁ anusikkhati.

Ayaṁ vuccati, brāhmaṇa, kalyāṇamittatā.

Katamā ca, brāhmaṇa, samajīvitā?

Idha, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.

Seyyathāpi, brāhmaṇa, tulādhāro vā tulādhārantevāsī vā tulaṁ paggahetvā jānāti: ‘ettakena vā onataṁ, ettakena vā unnatan’ti;

evamevaṁ kho, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti.

Sacāyaṁ, brāhmaṇa, kulaputto appāyo samāno uḷāraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘udumbarakhādīvāyaṁ kulaputto bhoge khādatī’ti.

Sace panāyaṁ, brāhmaṇa, kulaputto mahāyo samāno kasiraṁ jīvikaṁ kappeti, tassa bhavanti vattāro: ‘ajeṭṭhamaraṇaṁvāyaṁ kulaputto marissatī’ti.

Yato ca khoyaṁ, brāhmaṇa, kulaputto āyañca bhogānaṁ viditvā vayañca bhogānaṁ viditvā samaṁ jīvikaṁ kappeti nāccogāḷhaṁ nātihīnaṁ: ‘evaṁ me āyo vayaṁ pariyādāya ṭhassati, na ca me vayo āyaṁ pariyādāya ṭhassatī’ti,

ayaṁ vuccati, brāhmaṇa, samajīvitā.

Evaṁ samuppannānaṁ, brāhmaṇa, bhogānaṁ cattāri apāyamukhāni honti—

itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni, cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya; devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa parihāniyeva pāṭikaṅkhā, no vuddhi;

evamevaṁ kho, brāhmaṇa, evaṁ samuppannānaṁ bhogānaṁ cattāri apāyamukhāni honti—

itthidhutto, surādhutto, akkhadhutto, pāpamitto pāpasahāyo pāpasampavaṅko.

Evaṁ samuppannānaṁ, brāhmaṇa, bhogānaṁ cattāri āyamukhāni honti—

na itthidhutto, na surādhutto, na akkhadhutto, kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko.

Seyyathāpi, brāhmaṇa, mahato taḷākassa cattāri ceva āyamukhāni cattāri ca apāyamukhāni. Tassa puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya; devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassa, brāhmaṇa, mahato taḷākassa vuddhiyeva pāṭikaṅkhā, no parihāni;

evamevaṁ kho, brāhmaṇa, evaṁ samuppannānaṁ bhogānaṁ cattāri āyamukhāni honti—

na itthidhutto …pe… kalyāṇasampavaṅko.

Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa diṭṭhadhammahitāya saṁvattanti diṭṭhadhammasukhāya.

Cattārome, brāhmaṇa, kulaputtassa dhammā samparāyahitāya saṁvattanti samparāyasukhāya.

Katame cattāro?

Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.

Katamā ca, brāhmaṇa, saddhāsampadā?

Idha, brāhmaṇa, kulaputto saddho hoti, saddahati tathāgatassa bodhiṁ:

‘itipi so bhagavā …pe… satthā devamanussānaṁ buddho bhagavā’ti.

Ayaṁ vuccati, brāhmaṇa, saddhāsampadā.

Katamā ca, brāhmaṇa, sīlasampadā?

Idha, brāhmaṇa, kulaputto pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti.

Ayaṁ vuccati, brāhmaṇa, sīlasampadā.

Katamā ca, brāhmaṇa, cāgasampadā?

Idha, brāhmaṇa, kulaputto vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato.

Ayaṁ vuccati, brāhmaṇa, cāgasampadā.

Katamā ca, brāhmaṇa, paññāsampadā?

Idha, brāhmaṇa, kulaputto paññavā hoti …pe… sammā dukkhakkhayagāminiyā.

Ayaṁ vuccati, brāhmaṇa, paññāsampadā.

“Ime kho, brāhmaṇa, cattāro dhammā kulaputtassa samparāyahitāya saṁvattanti samparāyasukhāyāti.

Uṭṭhātā kammadheyyesu,

appamatto vidhānavā;

Samaṁ kappeti jīvikaṁ,

sambhataṁ anurakkhati.

Saddho sīlena sampanno,

vadaññū vītamaccharo;

Niccaṁ maggaṁ visodheti,

sotthānaṁ samparāyikaṁ.

Iccete aṭṭha dhammā ca,

saddhassa gharamesino;

Akkhātā saccanāmena,

ubhayattha sukhāvahā.

Diṭṭhadhammahitatthāya,

samparāyasukhāya ca;

Evametaṁ gahaṭṭhānaṁ,

cāgo puññaṁ pavaḍḍhatī”ti.

Pañcamaṁ.

Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him.

When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

“Worthy Gotama, we wish to travel abroad.

May the Buddha please teach us the Dhamma in a way that leads to our welfare and happiness in this life and in future lives.”

“Brahmin, these four things lead to the welfare and happiness of a gentleman in this life.

What four?

Accomplishment in initiative, protection, good friendship, and balanced finances.

And what is accomplishment in initiative?

A gentleman may earn a living by means such as

farming, trade, raising cattle, archery, government service, or one of the professions.

He understands how to go about these things in order to complete and organize the work.

This is called accomplishment in initiative.

And what is accomplishment in protection?

It’s when a gentleman owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.

He ensures it is guarded and protected, thinking:

‘How can I prevent my wealth from being taken by rulers or bandits, consumed by fire, swept away by flood, or taken by unloved heirs?’

This is called accomplishment in protection.

And what is accomplishment in good friendship?

It’s when a gentleman resides in a town or village. And in that place there are householders or their children who may be young or old, but are mature in conduct, accomplished in faith, ethics, generosity, and wisdom. He associates with them, converses and engages in discussion. And he emulates the same kind of accomplishment in faith, ethics, generosity, and wisdom.

This is called accomplishment in good friendship.

And what is accomplishment in balanced finances?

It’s when a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’

It’s like an appraiser or their apprentice who, holding up the scales, knows that it’s low by this much or high by this much.

In the same way, a gentleman, knowing his income and expenditure, balances his finances, being neither too extravagant nor too frugal. He thinks, ‘In this way my income will exceed my expenditure, not the reverse.’

If a gentleman has little income but an opulent life, people will say: ‘This gentleman eats their wealth like a fig-eater!’

If a gentleman has a large income but a spartan life, people will say: ‘This gentleman is starving themselves to death!’

But a gentleman, knowing his income and expenditure, leads a balanced life, neither too extravagant nor too frugal, thinking, ‘In this way my income will exceed my expenditure, not the reverse.’

This is called accomplishment in balanced finances.

There are four drains on wealth that has been gathered in this way.

Womanizing, drinking, gambling, and having bad friends, companions, and associates.

Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the drains and close off the inlets, and the heavens don’t provide enough rain. You’d expect that large reservoir to dwindle, not expand.

In the same way, there are four drains on wealth that has been gathered in this way.

Womanizing, drinking, gambling, and having bad friends, companions, and associates.

There are four inlets for wealth that has been gathered in this way.

Not womanizing, drinking, or gambling, and having good friends, companions, and associates.

Suppose there was a large reservoir with four inlets and four drains. And someone was to open up the inlets and close off the drains, and the heavens provide plenty of rain. You’d expect that large reservoir to expand, not dwindle.

In the same way, there are four inlets for wealth that has been gathered in this way.

Not womanizing, drinking, or gambling, and having good friends, companions, and associates.

These are the four things that lead to the welfare and happiness of a gentleman in this life.

These four things lead to the welfare and happiness of a gentleman in future lives.

What four?

Accomplishment in faith, ethics, generosity, and wisdom.

And what is accomplishment in faith?

It’s when a gentleman has faith in the Realized One’s awakening:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’

This is called accomplishment in faith.

And what is accomplishment in ethics?

It’s when a gentleman doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants.

This is called accomplishment in ethics.

And what is accomplishment in generosity?

It’s when a gentleman lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.

This is called accomplishment in generosity.

And what is accomplishment in wisdom?

It’s when a gentleman is wise. He has the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.

This is called accomplishment in wisdom.

These are the four things that lead to the welfare and happiness of a gentleman in future lives.

They’re enterprising in the workplace,

diligent in managing things,

they balance their finances,

and preserve their wealth.

Faithful, accomplished in ethics,

bountiful, rid of stinginess,

they always purify the path

to well-being in lives to come.

And so these eight qualities

of a faithful householder of discernment

are declared by the one who is truly named

to lead to happiness in both spheres,

welfare and benefit in this life,

and happiness in the next.

This is how, for a householder,

merit grows by generosity.”