I.GOTAMĪ
51(1)GotamiThis sutta,the canonical account of the founding of the Bhikkhuni Sangha,has been the subject of extensive scholarly investigations.The narrative also occurs at Vin II 253-56. Several recent studies on the sutta,from a critical perspective,are in Mohr and Tsedrocn 2010.Particularly instructive in this collection is UteHüsken,"The Eight Garudhammas," and Analayo, "Women's Renunciation in Early Buddhism:The Four Assemblies and the Foundation of the Order of Nuns,"which treats the chronological problem at pp.86-90.
This sutta,the canonical account of the founding of the Bhikkhuni Sangha,has been the subject of extensive scholarly investigations.The narrative also occurs at Vin II 253-56. Several recent studies on the sutta,from a critical perspective,are in Mohr and Tsedrocn 2010.Particularly instructive in this collection is UteHüsken,"The Eight Garudhammas," and Analayo, "Women's Renunciation in Early Buddhism:The Four Assemblies and the Foundation of the Order of Nuns,"which treats the chronological problem at pp.86-90.On one occasion the Blessed One was dwelling among the Sakyans at Kapilavatthu in the Banyan Tree Park.
The chronology is unclear to me.Mp says that at the time this sutta begins the Buddha was living among the Sakyans during his first return journey to Kapilavatthu(pathamagamanena gantvaviharati).Yet,given that Mahāpajāpatī could go forth only after the death of her husband,the Buddha's father Suddhodana,and that it seems improbable Suddhodana died during the Buddha's first return visit to Kapilavatthu,which took place soon after his enlightenment,this fact is hardly credible.It would also lead to an odd anachronism.The Culavagga reports that Ananda and other prominent Sakyans became monks after the Buddha's first journey to Kapilavatthu(Vin II 182-83).Ananda became the Buddha's attendant twenty years after the enlightenment,when the Buddha was fifty-five,and served the Buddha in this capacity for twenty-five years,right up until the end of his master's life(Th 1041-43).In this sutta,however,Ananda is depicted as the Buddha's attendant before the founding of the Bhikkhunī Sangha.Whether this event occurred shortly after the Buddha's first return trip to Kapilavatthu,or even five or ten years later,it would still be too early for Ananda to be serving as his attendant.Thus,unless Ananda was not actually the Buddha's attendant at the time,there seems to be a chronological tension between the situation depicted in the sutta and the likely period when women first obtained ordination.
Then Mahāpajāpatī Gotami approached the Blessed One,
paid homage to him,stood to one side,
and said to him:
"Bhante,it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
I summarize the sequence of events from Mp.When the Buddha returned to Kapilavatthu,he gave the going forth to Nanda and Rahula and later resolved a conflict between the Sakyans and their neighbors,the Koliyans(the Buddha's relatives on his mother's side).Following this,250 young men from each side left the home life under the Buddha.After a while,they began to pine for their wives.The Buddha brought them to the Kunāla Lake,where he taught them the Kunala Jātaka on the wiles and deceitfulness of women.On hearing this,the five hundred young monks attained stream-entry and shortly afterward became arahants.Their wives sent them messages entreating them to return home,but they replied that they were now incapable of living the household life.The women therefore went to Mahāpajāpatī and asked her to request the Buddha,her stepson,to allow women to go forth.Mahāpajāpatī took the women under her wing,went to the Buddha,and made this request.
"Enough, Gotami!
Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."
A second time...
...
...
...
A third time Mahāpajāpati Gotamī said to the Blessed One:
"Bhante,it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."
"Enough,Gotami!
Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."
Mp:"Why does he refuse her?Isn't it the case that all Buddhas have four assemblies?This,is true,but he refuses her with the thought that if women are given permission to go forth only after they have made repeated efforts,they will maintain their ordination and revere it,recollecting how difficult it was to obtain the going forth."Then Mahāpajāpati Gotami,thinking:"The Blessed One does not allow the going forth of women from the household life into homelessness,"miserable and saddened,wept with a tearful face.She then paid homage to the Blessed One,circumambulated him keeping the right side toward him,and departed.
Having stayed in Kapilavatthu as long as he wanted,the Blessed One set out on tour toward Vesali.
Wandering on tour,he eventually arrived at Vesali,
where he dwelled in the hall with the peaked roof in the Great Wood.
Then Mahāpajāpati Gotamī had her hair cut off,put on ochre robes,and together with a number of Sakyan women,
These were the five hundred Sakyan women whose husbands had gone forth and attained arahantship.In a personal communication,Pruitt writes:"There's no indication of how much time elapsed between the Buddha's departure and what follows here.In Thi-a 3,[the commentator]Dhammapala says,'He had the young Nanda and the young Rahula go forth and then the Teacher returned again to Rajagaha.On a later occasion,when the Teacher was living in the Kūtagara Hall near Vesali,the great King Suddhodana attained final quenching [nibbāna],having realized arahantship even while he was still [reigning]under the white parasol.The inclination to go forth arose in MahaPajāpati'(Pruitt 1998:6-7).This is also given at Thī-a 141(Pruitt 1998:181).King Suddhodana is the only layman I know of who became an arahant and remained a layman,which means he could not have lived more that seven days after becoming an arahant."[275]set out toward Vesali.
Eventually,she reached Vesalī and [went to]the hall with the peaked roof in the Great Wood.
Then,with her feet swollen and her body covered with dust,miserable and saddened,weeping with a tearful face,she stood outside the entrance.
The Venerable Ananda saw her standing there in such a condition
and said to her:
"Gotamī,why are you standing outside the entrance with your feet swollen and your body covered with dust,miserable and saddened,weeping with a tearful face?"
"I do so,Bhante Ananda,because the Blessed One does not allow the going forth of women from the household life into homelessness."
"Well then,Gotamī,you wait right here [a moment]
Be has muhuttam,not in Ce or Ee. while I ask the Blessed One to grant women the going forth."
Then the Venerable Ananda approached the Blessed One,
paid homage to him,sat down to one side,
and said to him:
“Bhante,Mahāpajāpati Gotamī is standing outside the entrance with her feet swollen and her body covered with dust,miserable and saddened,weeping with a tearful face,
because the Blessed One does not allow the going forth of women.
Bhante,it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."
"Enough,Ananda!
Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."
A second time...A third time the Venerable Ananda said to the Blessed One:
"Bhante,it would be good if women couldobtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."
"Enough,Ananda!
Do not favor the going forth of women from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata."[276]
Then it occurred to the Venerable Ānanda:
"The Blessed One does not allow the going forth of women from the householdlife into homelessness.
Let me ask the Blessed One for the going forth of women in some other way."
Then the Venerable Ananda said to the Blessed One:
"Bhante,if a woman were to go forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata,would it be possible for her to realize the fruit of stream-entry,the fruit of once-returning,the fruit of non-returning,and the fruit of arahantship?"
"It would be,Ananda.“
"If,Bhante,it would be possible for a woman to realize the fruit of stream-entry,the fruit of once-returning,the fruit of non-returning,and the fruit of arahantship,[and considering that]Mahapajapati Gotami had been very helpful to the Blessed One—having been his maternal aunt,wet-nurse,
and foster mother who nurtured him with breast milk when his mother died—
it would be good if women could obtain the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathagata."
"If,Ananda,Mahāpajāpati Gotamī accepts eight principles of respect;Attha garudhamme.The term garudharmma is ambiguous.The word garu normally means"heavy,weighty,grave,"as for example in the expression garukā apatti,a grave or major offense.But garumkaroti,lit.,"to make weighty,"means"to respect,"and garukata," respected." Thus garudhamma can mean either a"heavy,grave rule"or"a rule to be respected,a principle of respect."Mp endorses the second interpretation:"The garudhammas are principles that are to be treated with respect by the bhikkhunis who accept them."The translators of the Vinaya into Chinese also lean toward this interpretation.Thus in the corresponding passage in the Sarvāstivada Vinaya(at T XXIII345b29-C33)they are referred to as八敬法，"eight principles of respect."The MūlasarvāstivadaVinaya(for instance atTXXIV350c29)calls them八尊敬法，"eight principles of honor and respect."But the Dharmaguptaka Viraya (at TXXII 923a27and elsewhere)designates them八盡形夀不可
過法，"eight principles not to be transgressed throughout life,"which corresponds to the Pali yavajivar anatikkamaniyo.And the
Mahisasaka Vinaya (at TxXII 185c19)likewise calls them八不可
越法，"eight principles not to be violated.`
let that itself be her full ordination. It is interesting to note how the subject of the discussion shifts almost imperceptibly from the going forth (pabbajjā)of women to their full ordination(upasampada).The former refers simply to their leaving the household life,the latter to a formal act of admission into the Sangha.
(1)"A bhikkhunī who has been ordained for a hundred years should pay homage to a bhikkhu who has been ordained that same day,should rise up for him,reverentially salute him,and behave courteously toward him.
This principle should be honored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
Mahāpajapatī later asked the Buddha to permit bhikkhus and bhikkhunis to pay homage to one another(and show other signs of respect)exclusively on the basis of seniority,without distinction of gender.The Buddha refused and issued a rule:"Bhikkhus Should not pay homage to women,stand up for them,salute them reverentially,or behave respectfully toward them.One who does so commits an offense of wrong doing"(na bhikkhave matugamassa ubhivadanam paccutthanam anjalikammaim sāmicikammam katabbam; yo kareyya apatti dukkatassa).The incident is at Vin II257-58.(2)"A bhikkhuni should not enter upon the rains in a place where there are no bhikkhus.
This refers to the three months' fixed residence during the rainy season.This principle,too,should behonored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
(3)"Every half-month a bhikkhunī should ask the Sangha of bhikkhus about two things:about [the day]of the uposatha,and about coming for the exhortation.
Thus on the uposatha day a bhikkhu is assigned the task of giving the bhikkhunis an exhortation(ovada).See Thānissaro 2007b: 446-47.[277]This principle,too,should be honored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
(4)"When a bhikkhunī has observed the rains,she should invite correction before both Sanghas in regard to three things:in regard to anything seen,heard,or suspected.
The"invitation"(pavarana)is a ceremony held on the last day of the rains residence at which all the Sangha members in order of seniority ask the others to point out any fault they may have committed,whether seen,heard about,or suspected.Each bhikkhu extends the invitation to all the other bhikkhus.By this rule, however,bhikkhunis are obliged to invite correction from both the bhikkhus and the other bhikkhunis.See Thānissaro 2007b: 447-48.This principle,too,should be honored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
(5)"A bhikkhunī who has committed a grave offense should observe a half-month's penalty period before both Sanghas.
The penalty period(manatta)is imposed on a monastic guilty of a sanghadisesa offense.During this period,the offending bhikkhu must undergo penalization for a period of six days;each day he must also inform all his fellow bhikkhus of his transgression,a humiliating experience.In the case of bhikkhunis,however,the penalty period lasts two weeks and must be observed in relation to both bhikkhus and bhikkhunis.For details,see Thānissaro 2007b:358-73.In this rule,the word garudhamma has a different meaning from its use in relation to the eight principles as a set. Here,Mp glosses it as garukam sanghadisesapattim,that is,it is the breach of a sanghedisesa rule.Hüskin(in Mohr and Tsedroen 2010,p.144)conflates the two senses of the term and thus sees an inconsistency here where there is really none.This principle,too,should be honored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
(6)"A probationer who has completed two years of training in the six principles should seek full ordination from both Sanghas.
Aprobationer(sikkhamana)is a woman candidate for full ordination who has already gone forth.To complete the requirements for ordination,she is obliged to live for two years observing a special training in regard to six rules(cha dhamma).The six rules—specified at Vin IV319,24-29 in connection with Bhikkhuni Pacittiya63—involve observing without transgression the precepts of abstinence from killing any living being,taking what is not given,sexual activity,false speech,intoxicants,and eating at an improper time(between midday and the following daybreak). Breach of any of these rules presumably requires the candidate to revert to the beginning of her two years' training.This principle,too,should be honored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
(7)"A bhikkhunī must in no way insult or revile a bhikkhu.
This principle,too,should be honored,respected,esteemed,and venerated,and should not be transgressed as long as life lasts.
(8)"From today on,Ananda,bhikkhunis are prohibited from
admonishing bhikkhus,but bhikkhus are not prohibited from
admonishing bhikkhunis.
This principle,too,should be honored,respected,esteemed,and venerated,and should not be
transgressed as long as life lasts.
"If,Ananda,Mahāpajāpati Gotamī accepts these eight principles of respect,let that itself be her full ordination."
In the Vibhanga section of the Vinaya Pitaka,the rules of the Bhikkhunī Patimokkha are shown to have been laid down in response to specific incidents of misbehavior on the part of a certain bhikkhunī (or group of bhikkhunis).Several of these rules are already included among the garudhammas.Thus garudhammas 2,3,4,and 7 correspond to Bhikkhuni Pacittiyas 56,59,57,and 52.Garudhamma 6 has counterparts in Bhikkhunī Pacittiyas 63 and 64.The fact that the background stories to these rules show them originating at different points in the early history of the Bhikkhunī Sangha casts doubt on the historicity of the present account,which shows the eight garudhammas being laid down at the very beginning of the Bhikkhuni Sangha.If the eight garudhammas had been laid down at the birth of the Bhikkhuni Sangha,they would have already been in force and there would have been no need for the Buddha to issue rules to prohibit the same undesirable behavior.He could simply have pointed to the existing rule.The fact that he did issue new rules thus collides with the thesis that the eight garudhammas were laid down at the very start of the Bhikkhuni Sangha.Then the Venerable Ananda,having learned these eight principles of respect from the Blessed One,went to Mahāpajāpatī.
Gotami
and said to her:
"If,Gotamī,you accept eight principles
of respect,that itself will be your full ordination:
(1)"A bhikkhunī who has been ordained for a hundred years
should pay homage to a bhikkhu who has been ordained that
same day,should rise up for him,reverentially salute him,and
behave properly toward him.
This principle should be honored,
respected,esteemed,and venerated,and should not be transgressed as long as life lasts....
(8)"From today bhikkhunis are prohibited from admonishing bhikkhus,[278]but bhikkhus are not prohibited from admonishing bhikkhunis.
This principle,too,should be honored,respected,esteemed,and venerated,and should not betransgressed as long as life lasts.
"If,Gotamī,you accept these eight principles of respect,that itself will be your full ordination."
"Bhante Ananda,if a woman or a man—young,youthful,and fond of ornaments,with head bathed—obtains a garland of blue lotuses,jasmine flowers,or lilies,
For atimuttaka,DOP gives"a kind of shrub(perhaps Ougeinia oojeinensis);its flower."Rather than use an obscure Pali or Latin term,I freely render the name of the flower as"lilies."she or he would accept it with both hands and place it on top of her or his head.In the same way,I accept these eight principles of respect as not to be transgressed as long as life lasts."
Then the Venerable Ananda approached the Blessed One,
paid homage to him,sat down to one side,
and said:
"Bhante,Mahāpajāpatī Gotamī has accepted the eight principles of respect as things not to be transgressed as long as life lasts."
"If,Ananda,women had not obtained the going forth from the household life into homelessness in the Dhamma and discipline proclaimed by theTathāgata,the spiritual life would have been of long duration;the good Dhamma would have stood firm even for a thousand years.
However,Ananda,because women have gone forth from the household life into homelessness in the Dhamma and discipline proclaimed by the Tathāgata,now the spiritual life will not be of long duration;
the good Dhamma will last only five hundred years.
Assuming the historical authenticity of this passage,if the Buddha had wished to proscribe the ordination of women,it seems he would likely have pointed out this danger to Ananda at the beginning of their conversation.Ananda would then have desisted from his effort and women would not have received the right to ordain."Just as,Ananda,prowling burglars
Corehi kumbhatthenakehi.Lit,"bandits who commit pot theft."Mp:"They make a lamp with a pot and by means of its light search for valuable goods in others' homes."easily assail those families that have many women and few men,
so in whatever Dhamma and discipline women obtain the going forth from the household life into homelessness,that spiritual life does not last long."
Just as,Ananda,when a field of hill rice has ripened,[279]if the bleaching disease attacks it
Setatthika rogajati nipatati.Mp:"A kind of insect pierces the stalk and enters the middle of the reed.When the stalk is pierced,the sap comes out and cannot reach the top of the paddy plant."that field of hill rice does not last long,so in whatever Dhamma and discipline women obtainthe going forth from the household life into homelessness,thatspiritual life does not last long.
"Just as,Ananda,when a field of sugar cane has ripened,if the rusting disease attacks it,
Manjitthika rogajati nipatati.Mp:"The internal reddening of the sugar cane."that field of sugar cane does not last long,
so in whatever Dhamma and discipline women obtain the going forth from the household life into homelessness,that spiritual life does not last long.
"Just as,Ananda,a man might build a dyke around a large reservoir as a precaution so that the water would not overflow,
so too,as a precaution I have prescribed for bhikkhunis the eight principles of respect as things not to be transgressed as long as life lasts."
Mp(Ce):"By this he shows the following:'When a causeway is not built around a large reservoir,whatever water would have remained there if the causeway had first been built does not remain because there is no causeway.So too,these principles of respect have been prescribed in advance,before an incident has arisen,for the purpose of preventing transgression.If they had not been prescribed,then,because women have gone forth,the good Dhamma would have lasted five hundred years.But because they have been laid down in advance,it will continue another five hundred years and thus last for the thousand years originally stated.'And this expression ‘a thousand years' is said with reference to arahants who have attained the analytic knowledges (patisambhidapabhedappattakhinasavanam vasen'eva vuttam). Following this,for another thousand years,there appear dry insight arahants;for another thousand years,non-returners;for another thousand years,once-returners;and for another thousand years,stream-enterers.Thus the good Dhamma of penetration (pativedhasaddhammo)will last five thousand years.The Dhamma of learning (pariyattidhammio) will also last this long.For without learning,there is no penetration,and as long as there is learning,there is penetration."From the above,we can see that according to the commentary,the allowance for women to go forth will not shorten the life span of the Dhamma;this isbecause the Buddha laid down the eight principles of respect,which serve as the dyke or causeway.
52(2)Exhortation
On one occasion the Blessed One was dwelling at Vesali in the hall with the peaked roof in the Great Wood.
Then the Venerable Ananda approached the Blessed One,
paid homage to him,sat down to one side,
and said to him:
"Bhante,how many qualities should a bhikkhu possess to be agreed upon as an exhorter of bhikkhunis?"
This is evidently referring to the third garudhamma. Another anachronism appears here,at least in relation to the commentarial chronology.The Bhikkhunī Sangha,on this chronology,was founded soon after the Buddha's first visit to Kapilavatthu(or,on other chronologies,perhaps five or ten years after the enlightenment),yet it requires the bhikkhu who is to give the exhortation to have twenty years' seniority.This,of course,would not have been possible until at least twenty years after the founding of the Bhikkhu Sangha.By that time,however,.Mahāpajāpatī would likely have been too old to make the long journey to Vesali by foot.
"Ananda,a bhikkhu should possess eight qualities to be agreed upon as an exhorter of bhikkhunis.
What eight?
(1)"Here,Ananda,a bhikkhu is virtuous....[as in 8:2S4]...Having undertaken the training rules,he trains in them.
(2)"He has learned much...[as in 8:2 S5]...and penetrated well by view.
(3)"Both Patimokkhas have been well transmitted to him in detail,well analyzed,well mastered,well determined in terms of the rules and their detailed explication.
(4)"He is a good speaker with a good delivery;he is gifted with speech that is polished,clear,articulate,expressive of the meaning.
(5)"He is capable [280]of instructing,encouraging,inspiring,and gladdening the Sangha of bhikkhunis with a Dhamma talk.
(6)"He is pleasing and agreeable to most of the bhikkhunis.
(7)"He has never before committed a grave offense against a woman wearing the ochre robe who has gone forth under the Blessed One.
(8)"He has seniority of twenty years or more.
"A bhikkhu should possess these eight qualities to be agreed upon as an exhorter of bhikkhunis."
53(3)Brief
Also at Vin IⅡ258-59.The sutta mirrors 7:83.
On one occasion the Blessed One was dwelling at Vesalī in the hall with the peaked roof in the Great Wood.
Then Mahāpajāpatī Gotamī approached the Blessed One,
paid homage to him,stood to one side,
and said to him:
"Bhante,it would be good if the Blessed One would teach me the Dhamma in brief,so that,having heard the Dhamma from the Blessed One,I might dwell alone,withdrawn,heedful,ardent,and resolute."
"Gotamī,those things of which you might know:
'These things
lead (1)to passion,not to dispassion;
(2)to bondage,not to detachment;
(3)to building up,not to dismantling;
(4)to strong desires,not to fewness of desires;
(5)to non-contentment,not to contentment;
(6)to company,not to solitude;
(7)to laziness,not to the arousing of energy;
(8)to being difficult to support,not to being easy to support,'you should definitely recognize:
'This is not the Dhamma;this is not the discipline;this is not the teaching of the Teacher.'
But,Gotamī,those things of which you might know:
"These things lead(1)to dispassion,not to passion;
(2)to detachment,not to bondage;
(3)to dismantling,not to building up;
(4)to fewness of desires,not to strong desires;
(5)to contentment,not to non-contentment;
(6)to solitude,not[281]to company;
(7)to the arousing of energy,not to laziness;
(8)to being easy to support,not to being difficult to support,'you should definitely recognize:
This is the Dhamma;this is the discipline;this is the teaching of the Teacher.'"
54(4)Dīghajānu
On one occasion the Blessed One was dwelling among the Koliyans near the Koliyan town named Kakkarapatta.
There the young Koliyan Dighajānu approached the Blessed One,
paid homage to him,sat down to one side,
and said to him:
"Bhante,we are laymen enjoying sensual pleasures,living at home in a house full of children.We use sandalwood from Kasi;we wear garlands,scents,and unguerits;we receive gold and silver.
Let the Blessed One teach us the Dhamma in a way that will lead to our welfare and happiness in this present life and in future lives."
"There are,Byagghapajja,
Though Ce spells the name"Vyagghapajja,"I use this spelling to be consistent with the spelling of the name at 4:194.This must have been his clan name,Dighajānu his personal name.these four things that lead to the welfare and happiness of a clansman in this present life.
What four?
Accomplishment in initiative,accomplishment in protection,good friendship,and balanced living.
(1)"And what is accomplishment in initiative?
Here;whatever may be the means by which a clansman earns his living whether by farming,trade,raising cattle,archery,government
service,or some other craft—he is skillful and diligent;he possesses sound judgment about it in order to carry out and arrange it properly.
This is called accomplishment in initiative.
(2)"And what is accomplishment in protection?
Here,a clansman sets up protection and guard over the wealth he has[282]acquired by initiative and energy,amassed by the strength of his arms,earned by the sweat of his brow,righteous wealth righteously gained,
thinking:
'How can I prevent kings and thieves from taking it,fire from burning it,floods from sweeping it off,and displeasing heirs from taking it?'
This is called accomplishment in protection.
(3)"And what is good friendship?
Here,in whatever village or town a clansman lives,he associates with householders or their sons-—whether young but of mature virtue,or old and of mature virtue——who are accomplished in faith,virtuous behavior,generosity,and wisdom;he converses with them and engages in discussions with them.
Insofar as they are accomplished in faith,he emulates them with respect to their accomplishment in faith;insofar as they are accomplished in virtuous behavior,he emulates them with respect to their accomplishment in virtuous behavior;insofar as they are accomplished in generosity,he emulates them with respect to their accomplishment in generosity;insofar as they are accomplished in wisdom,he emulates them with respect to their accomplishment in wisdom.
This is called good friendship.
(4)"And what is balanced living?
Here,a clansman knows his income and expenditures and leads a balanced life,neither too extravagant nor too frugal,[aware]:
In this way my income will exceed my expenditures rather than the reverse.'
Just as an appraiser or his apprentice,holding up a scale,knows:
'By so much it has dipped down,by so much it has gone up,'
so a clansman knows his income and expenditures and leads a balanced life,neither too extravagant nor too frugal,[aware]:
'In this way my income will exceed niy expenditures [283]rather than the reverse.'
"If this clansman has a small income but lives luxuriously,others would say of him:
'This clansman eats his wealth just like an eater of figs.'
Ce and Ee udumbarakhadikam va;Be udumbarakhadivayam.The intended meaning is obscure.Mp explains:"One wishing to eat figs might shake a ripe fig tree and with one effort knock down many fruits.He would eat the ripe fruits and depart,leaving behind the rest;just so,one who spends the greater part of his earnings enjoys his wealth by dissipating it,so it is said:'This clansman eats his wealth just like an eater of figs.'"A Chinese parallel,SA91(TI23a22-C17),reads atTII23b17:人皆名為優层钵果， 無有種子。愚凝食欲。不顧其後;"Everyone calls him a fig without seeds.The foolish man,a prey to craving,does not consider those who come after."But if he has a large income but lives sparingly,others would say of him:
"This clansman may even starve himself.'
Ce and Ee ajaddhumarikam;Be ajetthamaranam.DOP relates the compound to Skt jagdhva,"having eaten,"and defines ajaddhumarika as"death by starvation."See PED sv jaddhu,said to occur only as negative ajaddhu,"not eating,abstaining from food."Mp(Ce) glosses with anathamaranam,"death without a protector,"Mp(Be) anayakamaranam,"death without a leader."It Seems Mp(Ce) is glossing the reading found in Be.The Chinese at TIⅡ23b19-20 has傍人皆言是愚癡人如餓死狗，“Other people will all say that foolish man is like a dog starving to death."But it is called balanced living when a clansman knows his income and expenditures and leads a balanced life,neither too extravagant nor too frugal,[aware]:
'In this way my income will exceed my expenditures rather than the reverse.'
This is called balanced living.
"The wealth thus amassed has four sources of dissipation:womanizing,drunkenness,gambling,and bad friendship,bad companionship,bad comradeship.
Just as if there were a large reservoir with four inlets and four outlets,
and a man would close the inlets and open the outlets,
and sufficient rain does not fall,
one could expect the water in the reservoir to decrease rather than increase;
so the wealth thus amassed has four sources of dissipation:womanizing...bad comradeship.
"The wealth thus amassed has four sources of accretion:one avoids womanizing,drunkenness,and [284]gambling,and cultivates good friendship,good companionship,good comradeship.
Just as if there were a large reservoir with four inlets and four outlets,
and a man would open the inlets and closethe outlets,
and sufficient rain falls;
one could expect the water in the reservoir to increase rather than decrease,
so the wealth amassed has four sources of accretion:one avoids womanizing...and cultivates good friendship.
"These are the four things that lead to the welfare and happiness of a clansman in this very life.
"There are,Byagghapajja,these four [other]things that lead to a clansman's welfare and happiness in future lives.
What four?
Accomplishment in faith,accomplishment in virtuous behavior,accomplishment in generosity,and accomplishment in wisdom.
(5)"And what is accomplishment in faith?
Here,a clansmanis endowed with faith.He places faith in the enlightenment of the Tathāgata thus:
"The Blessed One is an arahant...teacher of devas and humans,the Enlightened One,the Blessed One.'
This is called accomplislment in faith.
(6)"And what is accomplishment in virtuous behavior?
Here,a clansman abstains from the destruction of life,from taking what is not given,from sexual misconduct,from false speech,and from liquor,wine,and intoxicants,the basis for heedlessness.
This is called accomplishment in virtuous behavior.
(7)"And what is accomplishment in generosity?
Here,a clansman dwells at home with a heart devoid of the stain of miserliness,freely generous,open handed,delighting in relinquishment,one devoted to charity,delighting in giving and sharing.
This is called accomplishment in generosity.
(8)"And what is accomplishment in wisdom?
[285]Here,a clansman is wise;he possesses the wisdom that discerns arising and passing away,which is noble and penetrative and leads to the complete destruction of suffering.
This is called accomplishment in wisdom.
"These are the four [other]things that lead to the welfare and happiness of a clansman in future lives."
Enterprising in his occupations,heedful in his arrangements,
balanced in his way of living,he safeguards the wealth he earns.
Endowed with faith,accomplished in virtue,charitable and devoid of miserliness,
he constantly purifies the path that leads to safety in future lives.
Thus these eight qualities
of the faithful seeker of the household life
are said by the one who is truly named
Akkhata saccanamena.The one"truly named"is the Buddha,since the name"Buddha"corresponds to his real stature as an enlightened one.See too p.1757,note 1320. to lead to happiness in both states:to good and welfare in this very life,and to happiness in future lives.
Thus for those dwelling at home,their generosity and merit increase.
55(5)Ujjaya
Then the brahmin Ujjaya approached the Blessed One
and exchanged greetings with him.
When they had concluded their greetings and cordial talk,he sat down to one side
and said to the Blessed One:
"Master Gotama,I wish to go abroad.
Let Master Gotama teach me the Dhamma about things tha't would lead to my welfare and happiness in this present life and in future lives."
[What follows is identical with 8:54,inclusive of the four verses,but addressed to the brahmin.][286-89].
56(6)Perill
An expanded parallel of 6:23.The additional designations for sensual pleasures are "dart" (salla) and "womb" (gabbha). The verses differ from those at 6:23.The whole sutta,with verses,is cited at Nidd II62,29-38(VRI ed.240).
"Bhikkhus,(1)'peril'is a designation for sensual pleasures.
(2)Suffering'is a designation for sensual pleasures.
(3)'Disease'isa designation for sensual pleasures.
(4)'Aboil'is a designationfor sensual pleasures.
(5)'A dart'is a designation for sensual pleasures.
(6)'A tie'is a designation for sensual pleasures.
(7)'A swamp'is a designation for sensual pleasures.
(8)'A womb'is a designation for sensual pleasures.
"And why,bhikkhus,is 'peril'a designation for sensual pleasures?
One excited by sensual lust,bound by desire and lust;is not freed from the peril pertaining to this present life [290]or from the peril pertaining to future lives;therefore'peril'is a designation for sensual pleasures.
“And why is'suffering'...'disease'...'a boil'...'a dart'...'a tie'..'a swamp'...'a womb'a designation for sensual pleasures?
One excited by sensual lust,bound by desire and lust,is not freed from the womb pertaining to this present life or from the womb pertaining to future lives;
Ditthadhammikapi gabbhā na parimuccati,samparayikapi gabbha naparimuccati.Mp:"The womb pertaining to the present life is a human womb;the womb pertaining to future lives is a womb other than the human."therefore 'a womb'is a designation for sensual pleasures."
Peril,suffering,and disease,a boil,a dart,and a tie,
a swamp and a womb:these describe the sensual pleasures
to which the worldling is attached.
Being immersed in what is enjoyable,he again goes to the womb.
But when a bhikkhu is ardent
and does not neglect clear comprehension,
in such a way he transcends this miserable bog;
he surveys this trembling population that has fallen into birth and old age.
57(7)Worthy of Offerings(1)
"Bhikkhus,possessing eight qualities,a bhikkhu is worthy of
gifts,worthy of hospitality,worthy of offerings,worthy of reverential salutation,an unsurpassed field of meritfor the world.
What eight?
(1)"Here,a bhikkhu is virtuous....Having undertaken the
training rules,he trains in them.
(2)"He has learned much...and penetrated well by view.
(3)"He has good friends,good companions,good
comrades.
(4)"He is one of right view,[291] possessing a right
perspective.
(5)"He gains at will,without trouble or difficulty,the four
jhānas that constitute the higher mind and are dwellings in
happiness in this very life.
(6)"He recollects his manifold past abodes,that is,one birth,
two births...[as in 8:11]..thus he recollects his manifold past
abodes with their aspects and details.
(7)"With the divine eye,which is purified and surpassesthe human...[as in 8:11]...he understands how beings fare in accordance with their kamma.
(8)"With the destruction of the taints,he has realized for himself with direct knowledge,in this very life,the taintless liberation of mind,liberation by wisdom,and having entered upon it,he dwells in it.
"Possessing these eight qualities,a bhikkhu is worthy of gifts,worthy of hospitality,worthy of offerings,worthy of reverential salutation,an unsurpassed field of merit for the world."
58(8)Wortlry of Offerings(2)
"Bhikkhus,possessing eight qualities,a bhikkhu is worthy of gifts,worthy of hospitality,worthy of offerings,worthy of reverential salutation,an unsurpassed field of merit for the world.
What eight?
(1)"Here,a bhikkhu is virtuous....Having undertaken the
training rules,he trains in them.
(2)"He has learned much...and penetrated well by view.
(3)"He has aroused energy;
The usual phrase,"for the abandoning of unwholesome qualities and for the acquisition of wholesome qualities,"is omitted,perhaps deliberately because this bhikkhu is an arahant. he is strong,firm in exertion,and has not cast off the duty of cultivating wholesome
qualities.
(4)"He is a forest dweller,one who resorts to remote
lodgings.
(5)"He has vanquished discontent and delight;he overcame
discontent whenever it arose.
(6)"He has vanquished fear and terror;he overcame fear and terror whenever they arose.[292]
(7)"He gains at will,without trouble or difficulty,the four jhānas that constitute the higher mind and are dwellings in happiness in this very life.
(8)"With the destruction of the taints,he has realized for himself with direct knowledge,in this very life,the taintless liberation of mind,liberation by wisdom,and having entered upon it,he dwells in it.
"Possessing these eight qualities,abhikkhuis worthy of gifts,worthy of hospitaity,worthy of offerings,worthy of reverential salutation,an unsurpassed field of merit for the world."
59(9)Eiglit Persons(1)·
"Bhikkhus,these eight persons are worthy of gifts,worthy ofhospitality,worthy of offerings,worthy of reverential salutation,an unsurpassed field of merit for the world.
What eight?
The stream-enterer,the one practicing for realization of the fruit of stream-entry;the once-returner,the one practicing for realization of the fruit of once-returning;the non-returner,the one practicing for realization of the fruit of non-returning;thearahant,the onepracticing for realization of the fruit of arahantship.
Text here has arahattaphalasacchikiriyaya patipanno,whereas 8:19has arahatfaya patipanno.
These eight persons,bhikkhus,are worthy of gifts,worthy of hospitality,worthy of offerings,worthy of reverential salutation,an unsurpassed field of merit for the world."
The four practicing the way
The verses are also-at SN11:16,I233.
and the four established in the fruit:
this is the upright Sangha—composed in wisdom and virtuous behavior.
Pannasilasamahito.Mp glosses:pannaya ca silena ca samannagato.Though this takes samahito to mean"possessing"rather than attainment of samadhi,by translating it as "composed" we can see how the word indirectly refers to samadhi.
For people intent on sacrifice,for living beings seeking merit,
making merit that ripens in the acquisitions,
Karotam opadhikam purinam.The word opadhikam means that the merit ripens in upadhi,a future acquisition of the five aggregates, and that the deed conduces to well-being in the round of rebirths rather than to liberation.what is given to the Sangha bears great fruit.60(10)Eight Persors(2)
"Bhikkhus,these eight persons are worthy of gifts...an unsurpassed field of merit for the world.
What eight?
[293]The stream-enterer,the one practicing for realization of the fruit of stream-entry...the arahant,the one practicing for realizationof the fruit of arahantship.
These eight persons,bhikkhus,are worthy of gifts..an unsurpassed field of merit for the world."
The four practicing the way
and the four established in the fruit:
the eight persons among beings-—this is the foremost Sangha.
For people intent on sacrifice,for living beings seeking merit,
making merit that ripens in the acquisitions,what is given here bears great fruit.