At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
PL
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
EN
Then the local lay followers thought to themselves, “We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?”
PL
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
EN
Then the local lay followers thought to themselves, “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.
Why don’t we banish Venerable Dhammika?” Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave this monastery. You’ve stayed here long enough.”
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves,
PL
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
EN
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” Then the local lay followers went up to Venerable Dhammika and said to him,
“Sir, please leave all seven monasteries in our native land.” Then Venerable Dhammika thought, “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?”
He thought, “Why don’t I go to see the Buddha?” Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“So, Brahmin Dhammika, where have you come from?” “Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” “Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me. Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
PL
“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti? “Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. “Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi. Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.
EN
When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship.
PL
Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. Sace so samantā tīraṁ passati, tathāgatakova hoti. Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati.
EN
In the same way, now that you’ve been banished from all of those places, you have come to me. Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
PL
Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi. Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.
EN
Its fruits were as large as a rice pot. And they were as sweet as pure wild honey.
The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No one guarded the fruit, yet no one damaged another’s fruits.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, ‘Oh lord, how incredible, how amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’
Then the royal banyan tree gave no more fruit. Then King Koravya went up to Sakka, lord of gods, and said to him, ‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.
‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ ‘Because, my good fellow, a violent storm came and felled and uprooted my home.’ ‘Well, did you stand by your tree’s duty when the storm came?’ ‘But my good fellow, how does a tree stand by its duty?’
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’ ‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ ‘I will stand by a tree’s duty! May my home be as it was before!’ Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” “But sir, how do I stand by an ascetic’s duty?” “When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.
PL
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti? “Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti? “Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.
EN
That’s how an ascetic stands by an ascetic’s duty.” “I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.” “Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples.
He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
PL
Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
EN
Once upon a time, there was a teacher named Mūgapakkha … Aranemi … Kuddālaka … Hatthipāla …
Jotipāla. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm. What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?”
PL
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. Taṁ kiṁ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
EN
“Yes, sir.” “They would indeed. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.
PL
“Evaṁ, bhante”. “Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.
EN
Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. So you should train like this: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Now at that time Venerable Dhammika was a resident in all seven monasteries of his native land. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
PL
Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena āyasmā dhammiko jātibhūmiyaṁ āvāsiko hoti sabbaso jātibhūmiyaṁ sattasu āvāsesu. Tatra sudaṁ āyasmā dhammiko āgantuke bhikkhū akkosati paribhāsati vihiṁsati vitudati roseti vācāya. Te ca āgantukā bhikkhū āyasmatā dhammikena akkosiyamānā paribhāsiyamānā vihesiyamānā vitudiyamānā rosiyamānā vācāya pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ.
EN
Then the local lay followers thought to themselves, “We have supplied the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. But the visiting mendicants don’t stay. They leave, abandoning the monastery. What is the cause, what is the reason for this?”
PL
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
EN
Then the local lay followers thought to themselves, “This Venerable Dhammika abuses visiting mendicants; he insults, harms, attacks, and harasses them. The visiting mendicants who were treated in this way do not stay. They leave, abandoning the monastery.
Why don’t we banish Venerable Dhammika?” Then the local lay followers went up to Venerable Dhammika and said to him, “Sir, please leave this monastery. You’ve stayed here long enough.”
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then Venerable Dhammika left and went to another monastery. There he abused visiting mendicants; he insulted, harmed, attacked, and harassed them. The visiting mendicants who were treated in this way did not stay. They left, abandoning the monastery.
Then the local lay followers thought to themselves,
PL
Atha kho jātibhūmakānaṁ upāsakānaṁ etadahosi: “mayaṁ kho bhikkhusaṅghaṁ paccupaṭṭhitā cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena. Atha ca pana āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsaṁ. Ko nu kho hetu ko paccayo yena āgantukā bhikkhū pakkamanti, na saṇṭhanti, riñcanti āvāsan”ti?
EN
“Why don’t we banish Venerable Dhammika from all seven monasteries in our native land?” Then the local lay followers went up to Venerable Dhammika and said to him,
“Sir, please leave all seven monasteries in our native land.” Then Venerable Dhammika thought, “I’ve been banished by the local lay followers from all seven monasteries in my native land. Where am I to go now?”
He thought, “Why don’t I go to see the Buddha?” Then Venerable Dhammika took his bowl and robe and set out for Rājagaha. Eventually he came to Rājagaha and the Vulture’s Peak. He went up to the Buddha, bowed, and sat down to one side. The Buddha said to him,
“So, Brahmin Dhammika, where have you come from?” “Sir, I’ve been banished by the local lay followers from all seven monasteries in my native land.” “Enough, Brahmin Dhammika, what’s that to you? Now that you’ve been banished from all of those places, you have come to me. Once upon a time, some sea-merchants set sail for the ocean deeps, taking with them a land-spotting bird.
PL
“handa kuto nu tvaṁ, brāhmaṇa dhammika, āgacchasī”ti? “Pabbājito ahaṁ, bhante, jātibhūmakehi upāsakehi sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti. “Alaṁ, brāhmaṇa dhammika, kiṁ te iminā, yaṁ taṁ tato tato pabbājenti, so tvaṁ tato tato pabbājito mameva santike āgacchasi. Bhūtapubbaṁ, brāhmaṇa dhammika, sāmuddikā vāṇijā tīradassiṁ sakuṇaṁ gahetvā nāvāya samuddaṁ ajjhogāhanti.
EN
When their ship was out of sight of land, they released the bird. It flew right away to the east, the west, the north, the south, upwards, and in-between. If it saw land on any side, it went there and stayed. But if it saw no land on any side it returned to the ship.
PL
Te atīradakkhiṇiyā nāvāya tīradassiṁ sakuṇaṁ muñcanti. So gacchateva puratthimaṁ disaṁ, gacchati pacchimaṁ disaṁ, gacchati uttaraṁ disaṁ, gacchati dakkhiṇaṁ disaṁ, gacchati uddhaṁ, gacchati anudisaṁ. Sace so samantā tīraṁ passati, tathāgatakova hoti. Sace pana so samantā tīraṁ na passati tameva nāvaṁ paccāgacchati.
EN
In the same way, now that you’ve been banished from all of those places, you have come to me. Once upon a time, King Koravya had a royal banyan tree with five trunks called ‘Well Planted’. It was shady and lovely. Its canopy spread over twelve leagues, while the network of roots spread for five leagues.
PL
Evamevaṁ kho, brāhmaṇa dhammika, yaṁ taṁ tato tato pabbājenti so tvaṁ tato tato pabbājito mameva santike āgacchasi. Bhūtapubbaṁ, brāhmaṇa dhammika, rañño korabyassa suppatiṭṭho nāma nigrodharājā ahosi pañcasākho sītacchāyo manoramo. Suppatiṭṭhassa kho pana, brāhmaṇa dhammika, nigrodharājassa dvādasayojanāni abhiniveso ahosi, pañca yojanāni mūlasantānakānaṁ.
EN
Its fruits were as large as a rice pot. And they were as sweet as pure wild honey.
The king and harem made use of one trunk, the troops another, the people of town and country another, ascetics and brahmins another, and beasts and birds another. No one guarded the fruit, yet no one damaged another’s fruits.
Then a certain person ate as much as he liked of the fruit, then broke off a branch and left. Then the deity haunting the royal banyan tree thought, ‘Oh lord, how incredible, how amazing! How wicked this person is, to eat as much as they like, then break off a branch and leave! Why don’t I make sure that the royal banyan tree gives no fruit in future?’
Then the royal banyan tree gave no more fruit. Then King Koravya went up to Sakka, lord of gods, and said to him, ‘Please good fellow, you should know that the royal banyan tree called Well Planted gives no fruit.’ Then Sakka used his psychic powers to will that a violent storm come. And it felled and uprooted the royal banyan tree.
‘Why, god, are you standing to one side, miserable and sad, weeping, with a tearful face?’ ‘Because, my good fellow, a violent storm came and felled and uprooted my home.’ ‘Well, did you stand by your tree’s duty when the storm came?’ ‘But my good fellow, how does a tree stand by its duty?’
‘It’s when those who need the tree’s roots, bark, leaves, flowers, or fruit take what they need. Yet the deity is not displeased or upset because of this. This is how a tree stands by its duty.’ ‘I was not standing by a tree’s duty when the storm came and felled and uprooted my home.’
‘God, if you were to stand by a tree’s duty, your home may be as it was before.’ ‘I will stand by a tree’s duty! May my home be as it was before!’ Then Sakka used his psychic power to will that a violent storm come. And it raised up that mighty banyan tree and the bark of the roots was healed.
In the same way, Brahmin Dhammika, were you standing by an ascetic’s duty when the local lay followers banished you from all seven of the monasteries in your native land?” “But sir, how do I stand by an ascetic’s duty?” “When someone abuses, annoys, or argues with an ascetic, the ascetic doesn’t abuse, annoy, or argue back at them.
PL
Evamevaṁ kho, brāhmaṇa dhammika, api nu taṁ samaṇadhamme ṭhitaṁ jātibhūmakā upāsakā pabbājesuṁ sabbaso jātibhūmiyaṁ sattahi āvāsehī”ti? “Kathaṁ pana, bhante, samaṇo samaṇadhamme ṭhito hotī”ti? “Idha, brāhmaṇa dhammika, samaṇo akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati.
EN
That’s how an ascetic stands by an ascetic’s duty.” “I was not standing by an ascetic’s duty when the local lay followers banished me from all seven of the monasteries in my native land.” “Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples.
He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Sunetta were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell. Those full of confidence in Sunetta were—when their body broke up, after death—reborn in a good place, a heavenly realm.
PL
Sunetto satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni na pasādesuṁ te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjiṁsu. Ye kho pana, brāhmaṇa dhammika, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu.
EN
Once upon a time, there was a teacher named Mūgapakkha … Aranemi … Kuddālaka … Hatthipāla …
Jotipāla. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those lacking confidence in Jotipāla were—when their body broke up, after death—reborn in a place of loss, a bad place, the underworld, hell.
Those full of confidence in Jotipāla were—when their body broke up, after death—reborn in a good place, a heavenly realm. What do you think, Brahmin Dhammika? If someone with malicious intent were to abuse and insult these six teachers with their hundreds of followers, would they not brim with much wickedness?”
PL
Ye kho pana, brāhmaṇa dhammika, jotipālassa satthuno brahmalokasahabyatāya dhammaṁ desentassa cittāni pasādesuṁ te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjiṁsu. Taṁ kiṁ maññasi, brāhmaṇa dhammika, yo ime cha satthāre titthakare kāmesu vītarāge, anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyyā”ti?
EN
“Yes, sir.” “They would indeed. But someone who abuses and insults a single individual accomplished in view with malicious intent brims even more with wickedness.
PL
“Evaṁ, bhante”. “Yo kho, brāhmaṇa dhammika, ime cha satthāre titthakare kāmesu vītarāge anekasataparivāre sasāvakasaṅghe paduṭṭhacitto akkoseyya paribhāseyya, bahuṁ so apuññaṁ pasaveyya. Yo ekaṁ diṭṭhisampannaṁ puggalaṁ paduṭṭhacitto akkosati paribhāsati, ayaṁ tato bahutaraṁ apuññaṁ pasavati.
EN
Why is that? Brahmin Dhammika, I say that any injury done by those outside of the Buddhist community does not compare with what is done to one’s own spiritual companions. So you should train like this: ‘We will have no malicious intent for those who we want to have as our spiritual companions.’
Sutraya