Dhammadāyādasutta

Majjhima Nikāya 3

Heirs in the Teaching · Translation: Bhikkhu Sujato, SuttaCentral

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“Reverends, how do the disciples of a Teacher who lives in seclusion not train in seclusion? The disciples of a Teacher who lives in seclusion do not train in seclusion. They don’t give up what the Teacher tells them to give up. They’re indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior mendicants should be criticized on three grounds. ‘The disciples of a Teacher who lives in seclusion do not train in seclusion.’ This is the first ground. ‘They don’t give up what the Teacher tells them to give up.’ This is the second ground. ‘They’re indulgent and slack, leaders in backsliding, neglecting seclusion.’ This is the third ground. The senior mendicants should be criticized on these three grounds. In this case, the middle mendicants and the junior mendicants should be criticized on the same three grounds. This is how the disciples of a Teacher who lives in seclusion do not train in seclusion.

And how do the disciples of a Teacher who lives in seclusion train in seclusion? The disciples of a Teacher who lives in seclusion train in seclusion. They give up what the Teacher tells them to give up. They’re not indulgent and slack, leaders in backsliding, neglecting seclusion. In this case, the senior mendicants should be praised on three grounds. ‘The disciples of a Teacher who lives in seclusion train in seclusion.’ This is the first ground. ‘They give up what the Teacher tells them to give up.’ This is the second ground. ‘They’re not indulgent and slack, leaders in backsliding, neglecting seclusion.’ This is the third ground. The senior mendicants should be praised on these three grounds. In this case, the middle mendicants and the junior mendicants should be praised on the same three grounds. This is how the disciples of a Teacher who lives in seclusion train in seclusion.

in this case, reverendsTatrāvuso, greedlobho andca badpāpako hatedoso andca badpāpako.
of greedLobhassa andca for the giving uppahānāya of hatedosassa andca for the giving uppahānāya there isatthi middlemajjhimā way of practicepaṭipadā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya it leadssaṁvattati.
whatKatamā andca thatsā, reverendsāvuso, middlemajjhimā way of practicepaṭipadā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya it leadssaṁvattati?
just thisAyameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, that isseyyathidaṁ—
right viewsammādiṭṭhi right purposesammāsaṅkappo right speechsammāvācā right actionsammākammanto right livelihoodsammāājīvo right effortsammāvāyāmo right mindfulnesssammāsati right immersionsammāsamādhi.
thisAyaṁ indeedkho thatsā, reverendsāvuso, middlemajjhimā way of practicepaṭipadā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya it leadssaṁvattati.

The bad thing here is greed and hate. There is a middle way of practice for giving up greed and hate. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.

in this case, reverendsTatrāvuso, angerkodho andca badpāpako acrimonyupanāho andca badpāpako and so on…pe…
disdainmakkho andca badpāpako contemptpaḷāso andca badpāpako,
jealousyissā andca badpāpikā and stinginessmaccherañca badpāpakaṁ,
deceitmāyā andca badpāpikā and deviousnesssāṭheyyañca badpāpakaṁ,
obstinacythambho andca badpāpako aggressionsārambho andca badpāpako,
conceitmāno andca badpāpako arroganceatimāno andca badpāpako,
vanitymado andca badpāpako negligencepamādo andca badpāpako.
of vanityMadassa andca for the giving uppahānāya of negligencepamādassa andca for the giving uppahānāya there isatthi middlemajjhimā way of practicepaṭipadā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya it leadssaṁvattati.
whatKatamā andca thatsā, reverendsāvuso, middlemajjhimā way of practicepaṭipadā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya it leadssaṁvattati?
just thisAyameva nobleariyo eightfoldaṭṭhaṅgiko pathmaggo, that isseyyathidaṁ—
right viewsammādiṭṭhi right purposesammāsaṅkappo right speechsammāvācā right actionsammākammanto right livelihoodsammāājīvo right effortsammāvāyāmo right mindfulnesssammāsati right immersionsammāsamādhi.
thisAyaṁ indeedkho thatsā, reverendsāvuso, middlemajjhimā way of practicepaṭipadā giving visioncakkhukaraṇī giving knowledgeñāṇakaraṇī to peaceupasamāya to direct knowledgeabhiññāya to awakeningsambodhāya to extinguishmentnibbānāya it leads (quote)saṁvattatī”ti.
this said venerableIdamavocāyasmā Sāriputtasāriputto.
satisfiedAttamanā thosete monksbhikkhū of venerableāyasmato Sāriputtasāriputtassa the statementbhāsitaṁ approved (quote)abhinandunti.
the Discourse on Heirs in the TeachingDhammadāyādasuttaṁ is finishedniṭṭhitaṁ the thirdtatiyaṁ.

The bad thing here is anger and acrimony. … disdain and contempt … jealousy and stinginess … deceit and deviousness … obstinacy and aggression … conceit and arrogance … vanity and negligence. There is a middle way of practice for giving up vanity and negligence. It gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment. And what is that middle way of practice? It is simply this noble eightfold path, that is: right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is that middle way of practice, which gives vision and knowledge, and leads to peace, direct knowledge, awakening, and extinguishment.” That is what Venerable Sāriputta said. Satisfied, the mendicants approved what Sāriputta said.

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