376 “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?

377 For 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.

378 Having experienced all knowledge,
you explain the teaching out of compassion for beings.
All-seer, you have drawn back the veil,
and immaculate, you shine on the whole world.

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

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

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

382 Those 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.

383 So 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!

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

Buddha

385 “Listen to me, mendicants, I will educate you
in the cleansing teaching; all bear it in mind.
An intelligent person, seeing the meaning,
would adopt the deportment proper to a renunciate.

386 No 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.

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

388 After 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.

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

390 For 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.

391 Alms, 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 splendid wisdom would use these after appraisal.

392 That’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.

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

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

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

396 A 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.

397 In a council or assembly,
or one on one, they would not lie.
They’d not get others to lie, nor grant them permission to lie;
they’d avoid all untruths.

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

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

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

401 Not wearing garlands or applying perfumes,
you should sleep on a low bed, or a mat on the ground.
This is the eight-factored sabbath, they say,
explained by the Buddha, who has gone to suffering’s end.

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

403 on the morning after the sabbath
a clever person, rejoicing with confident heart,
would distribute food and drink
to the mendicant Saṅgha as is fitting.

404 One should rightfully support one’s parents,
and undertake a legitimate business.
A diligent layperson observing these duties
ascends to the gods called Self-luminous.”

376"Pucchāmi taṁ gotama bhūripañña,
Kathaṅkaro sāvako sādhu hoti;
Yo vā agārā anagārameti,
Agārino vā panupāsakāse.

377 Tuvañhi lokassa sadevakassa,
Gatiṁ pajānāsi parāyaṇañca;
Na catthi tulyo nipuṇatthadassī,
Tuvañhi buddhaṁ pavaraṁ vadanti.

378 Sabbaṁ tuvaṁ ñāṇamavecca dhammaṁ,
Pakāsesi satte anukampamāno;
Vivaṭṭacchadosi samantacakkhu,
Virocasi vimalo sabbaloke.

379 Āgañchi te santike nāgarājā,
Erāvaṇo nāma jinoti sutvā;
Sopi tayā mantayitvājjhagamā,
Sādhūti sutvāna patītarūpo.

380 Rājāpi taṁ vessavaṇo kuvero,
Upeti dhammaṁ paripucchamāno;
Tassāpi tvaṁ pucchito brūsi dhīra,
So cāpi sutvāna patītarūpo.

381 Ye kecime titthiyā vādasīlā,
Ājīvakā vā yadi vā nigaṇṭhā;
Paññāya taṁ nātitaranti sabbe,
Ṭhito vajantaṁ viya sīghagāmiṁ.

382 Ye kecime brāhmaṇā vādasīlā,
Vuddhā cāpi brāhmaṇā santi keci;
Sabbe tayi atthabaddhā bhavanti,
Ye cāpi aññe vādino maññamānā.

383 Ayañhi dhammo nipuṇo sukho ca,
Yoyaṁ tayā bhagavā suppavutto;
Tameva sabbepi sussūsamānā,
Taṁ no vada pucchito buddhaseṭṭha.

384 Sabbepime bhikkhavo sannisinnā,
Upāsakā cāpi tatheva sotuṁ;
Suṇantu dhammaṁ vimalenānubuddhaṁ,
Subhāsitaṁ vāsavasseva devā".

 

385 "Suṇātha me bhikkhavo sāvayāmi vo,
Dhammaṁ dhutaṁ tañca carātha sabbe;
Iriyāpathaṁ pabbajitānulomikaṁ,
Sevetha naṁ atthadaso mutīmā.

386 No ve vikāle vicareyya bhikkhu,
Gāme ca piṇḍāya careyya kāle;
Akālacāriñhi sajanti saṅgā,
Tasmā vikāle na caranti buddhā.

387 Rūpā ca saddā ca rasā ca gandhā,
Phassā ca ye sammadayanti satte;
Etesu dhammesu vineyya chandaṁ,
Kālena so pavise pātarāsaṁ.

388 Piṇḍañca bhikkhu samayena laddhā,
Eko paṭikkamma raho nisīde;
Ajjhattacintī na mano bahiddhā,
Nicchāraye saṅgahitattabhāvo.

389 Sacepi so sallape sāvakena,
Aññena vā kenaci bhikkhunā vā;
Dhammaṁ paṇītaṁ tamudāhareyya,
Na pesuṇaṁ nopi parūpavādaṁ.

390 Vādañhi eke paṭiseniyanti,
Na te pasaṁsāma parittapaññe;
Tato tato ne pasajanti saṅgā,
Cittañhi te tattha gamenti dūre.

391 Piṇḍaṁ vihāraṁ sayanāsanañca,
Āpañca saṅghāṭirajūpavāhanaṁ;
Sutvāna dhammaṁ sugatena desitaṁ,
Saṅkhāya seve varapaññasāvako.

392 Tasmā hi piṇḍe sayanāsane ca,
Āpe ca saṅghāṭirajūpavāhane;
Etesu dhammesu anūpalitto,
Bhikkhu yathā pokkhare vāribindu.

393 Gahaṭṭhavattaṁ pana vo vadāmi,
Yathākaro sāvako sādhu hoti;
Na hesa labbhā sapariggahena,
Phassetuṁ yo kevalo bhikkhudhammo.

394 Pāṇaṁ na hane na ca ghātayeyya,
Na cānujaññā hanataṁ paresaṁ;
Sabbesu bhūtesu nidhāya daṇḍaṁ,
Ye thāvarā ye ca tasā santi loke.

395 Tato adinnaṁ parivajjayeyya,
Kiñci kvaci sāvako bujjhamāno;
Na hāraye harataṁ nānujaññā,
Sabbaṁ adinnaṁ parivajjayeyya.

396 Abrahmacariyaṁ parivajjayeyya,
Aṅgārakāsuṁ jalitaṁva viññū;
Asambhuṇanto pana brahmacariyaṁ,
Parassa dāraṁ na atikkameyya.

397 Sabhaggato vā parisaggato vā,
Ekassa veko na musā bhaṇeyya;
Na bhāṇaye bhaṇataṁ nānujaññā,
Sabbaṁ abhūtaṁ parivajjayeyya.

398 Majjañca pānaṁ na samācareyya,
Dhammaṁ imaṁ rocaye yo gahaṭṭho;
Na pāyaye pivataṁ nānujaññā,
Ummādanantaṁ iti naṁ viditvā.

399 Madā hi pāpāni karonti bālā,
Kārenti caññepi jane pamatte;
Etaṁ apuññāyatanaṁ vivajjaye,
Ummādanaṁ mohanaṁ bālakantaṁ.

400 Pāṇaṁ na hane na cādinnamādiye,
Musā na bhāse na ca majjapo siyā;
Abrahmacariyā virameyya methunā,
Rattiṁ na bhuñjeyya vikālabhojanaṁ.

401 Mālaṁ na dhāre na ca gandhamācare,
Mañce chamāyaṁ va sayetha santhate;
Etañhi aṭṭhaṅgikamāhuposathaṁ,
Buddhena dukkhantagunā pakāsitaṁ.

402 Tato ca pakkhassupavassuposathaṁ,
Cātuddasiṁ pañcadasiñca aṭṭhamiṁ;
Pāṭihāriyapakkhañca pasannamānaso,
Aṭṭhaṅgupetaṁ susamattarūpaṁ.

403 Tato ca pāto upavutthuposatho,
Annena pānena ca bhikkhusaṅghaṁ;
Pasannacitto anumodamāno,
Yathārahaṁ saṁvibhajetha viññū.

404 Dhammena mātāpitaro bhareyya,
Payojaye dhammikaṁ so vaṇijjaṁ;
Etaṁ gihī vattayamappamatto,
Sayampabhe nāma upeti deve"ti.

Ratanāmagandho hiri ca,
maṅgalaṁ sūcilomena;
Dhammacariyañca brāhmaṇo,
nāvā kiṁsīlamuṭṭhānaṁ.

Rāhulo puna kappo ca,
paribbājaniyaṁ tathā;
Dhammikañca viduno āhu,
cūḷavagganti cuddasāti.