[333] "I ask you, O Gotama of vast wisdom (bhūripañña):
how must a disciple act to be good —
whether one who goes from home into homelessness,
or those lay followers who dwell in homes?
For you understand the destination of the world with its devas,
and its final goal (parāyana);
there is none your equal in seeing the subtle meaning:
it is you they call the excellent Buddha.
Having penetrated all things with knowledge (ñāṇa),
you make the Dhamma known, having compassion on beings;
you have drawn away the veil, O All-seeing One (samantacakkhu);
stainless, you shine in all the world.
The nāga king named Erāvaṇa,
having heard [of you as] 'the Conqueror (Jina)', came into your presence;
he too, having taken counsel with you, attained [understanding]:
having listened, [saying] 'Excellent!', he was gratified.
King Vessavaṇa Kuvera too
approaches you, questioning you about the Dhamma;
questioned by him also, you speak;
and he too, having listened, is gratified.
Whatever sectarian teachers (titthiya) there are, given to debate,
whether Ājīvakas or Nigaṇṭhas,
none of them all surpass you in wisdom,
as one standing still [cannot overtake] a swift walker going on his way.
Whatever brahmins there are, given to debate,
and whatever elder brahmins there are,
all of them stand bound to you for the meaning [they seek],
as do others too who fancy themselves debaters.
For this Dhamma, subtle and conducive to happiness,
has been well proclaimed by you, O Blessed One;
it is that very [Dhamma] we all long to hear:
questioned, speak it to us, O supreme Buddha.
All these bhikkhus are seated together,
and the lay followers likewise, right there, to listen:
let them hear the Dhamma awakened to by the Stainless One,
as the devas [hear] the well-spoken [word] of Vāsava."
"Listen to me, bhikkhus: I shall proclaim to you
the Dhamma that shakes off (dhuta) [defilement] — and practise it, all of you;
let the thoughtful one who sees the goal pursue
the postures (iriyāpatha) that befit one gone forth.
Truly a bhikkhu should not wander abroad at the wrong time;
at the right time he should walk in the village for alms;
for ties (saṅga) ensnare one who goes at the wrong time —
therefore the awakened (buddhā) do not go about at the wrong time.
Forms, sounds, tastes, smells,
and contacts (phassa), which intoxicate beings —
having dispelled desire (chanda) for these things,
he should enter at the [proper] time for the morning meal.
And a bhikkhu, having obtained almsfood in due season,
returning, should sit down alone in seclusion;
inwardly reflective, with his whole being held collected,
he should not let his mind (mano) stray outward.
If he should converse with a disciple,
or with anyone else, or with a bhikkhu,
he should utter the sublime Dhamma,
neither divisive speech (pesuṇa) nor blame of others.
For some set themselves in opposition in debate;
those of little wisdom we do not praise;
ties from here and there entangle them,
for in that they send their mind (citta) far away.
Almsfood, a dwelling, a bed and seat,
and water, and the washing of dust from the saṅghāṭi robe —
having heard the Dhamma taught by the Sublime One (Sugata),
a disciple of excellent wisdom should use these upon reflection.
Therefore, as to almsfood, bed and seat,
and water, and the washing of dust from the saṅghāṭi robe,
a bhikkhu remains unsullied amid these things,
as a drop of water on a lotus leaf.
Now I shall tell you the householder's duty (gahaṭṭhavatta):
acting in what way a disciple becomes good;
for the bhikkhu's practice in its entirety
cannot be attained by one encumbered with possessions.
He should not kill a living being, nor cause to kill,
nor approve of others' killing,
having laid aside the rod toward all creatures,
both the firm and the trembling that are in the world.
Then the disciple, understanding, should avoid
[taking] anything not given, anywhere;
he should not cause [another] to take, nor approve of those taking:
he should avoid everything not given.
The discerning man should avoid unchastity
as [he would] a blazing pit of coals;
but if incapable of the holy life (brahmacariya),
he should not transgress against another's wife.
Gone to a hall or gone to an assembly,
one should not speak falsely to another;
he should not cause [others] to speak [falsely], nor approve of their speaking:
he should avoid all untruth.
And the householder who approves of this Dhamma
should not engage in the drinking of intoxicants;
he should not make [others] drink, nor approve of [their] drinking,
knowing that it ends in madness.
For through intoxication fools commit evils,
and make other, heedless people commit them too;
one should shun this ground of demerit (apuññāyatana),
maddening, deluding, dear to fools.
One should not kill a living being, nor take what is not given,
nor speak falsehood, nor be a drinker of intoxicants;
one should refrain from unchastity, from sexual intercourse;
one should not eat at night, a meal at the wrong time;
one should not wear garlands nor apply scents;
one should sleep on a bed, or on the ground, with a mat spread:
this indeed they call the eightfold Uposatha,
made known by the Buddha, who has gone to the end of suffering (dukkha).
Then, with a confident mind, having observed the Uposatha of the fortnight —
on the fourteenth, the fifteenth, and the eighth [day],
and during the pāṭihārika fortnight —
complete with its eight factors, perfectly fulfilled in form;
and then in the morning, the Uposatha observed,
a discerning man, with confident mind, rejoicing,
should share out food and drink
to the Saṅgha of bhikkhus, as is fitting.
He should support mother and father righteously,
and he should engage in righteous trade:
a householder practising this duty with heedfulness
goes to the devas called Self-Radiant (Sayampabha)."
The Dhammika Sutta, the fourteenth.
The Cūḷavagga, the second.
Its summary (uddāna):
Ratana, Āmagandha, and Hiri,
Maṅgala together with Sūciloma, Kapila and the Brāhmaṇa too,
Nāvā, Kiṃsīla, Uṭṭhāna, Rāhula, then Vaṅgīsa,
likewise the Paribbājaniya, and Dhammika —
so the wise have held: the Cūḷavagga is fourteen [suttas].
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In the Sutta Nipāta: the Mahāvagga, the third [chapter].
First: the Pabbajā Sutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.