Ghoṭamukhasutta

Majjhima Nikāya 94

With Ghoṭamukha · Translation: Bhikkhu Sujato, SuttaCentral

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this (masc. nom. sg.)Ayaṁ is calledvuccati, brahmin (voc. sg.)brāhmaṇa, an individual (nom. sg.)puggalo self-mortifyingattantapo committed to the practice of mortifying themselvesattaparitāpanānuyogamanuyutto.

This is called an individual who mortifies themselves, being committed to the practice of mortifying themselves.

whatKatamo andca, brahminbrāhmaṇa, individualpuggalo other·down·mortifyparantapo other·down·mortifying·practice·committedparaparitāpanānuyogamanuyutto?
hereIdha, brahminbrāhmaṇa, someekacco individualpuggalo a slaughterer of sheeporabbhiko ishoti a slaughterer of pigssūkariko a slaughterer of poultrysākuṇiko a slaughterer of deermāgaviko a hunterluddo fish·killermacchaghātako a banditcoro thief·killercoraghātako cattle·killergoghātako jailer + thosebandhanāgāriko—ye orvā and·other·alsopanaññepi anykeci cruel·livelihoodkurūrakammantā.
thisAyaṁ is calledvuccati, brahminbrāhmaṇa, individualpuggalo other·down·mortifyparantapo other·down·mortifying·practice·committedparaparitāpanānuyogamanuyutto.

And what individual mortifies others, committed to the practice of mortifying others? It’s when an individual is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood. This is called an individual who mortifies others, being committed to the practice of mortifying others.

whichKatamo andca, brahminbrāhmaṇa, individualpuggalo self-mortifyingattantapo andca committed to the practice of mortifying themselvesattaparitāpanānuyogamanuyutto, other-mortifyingparantapo andca committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto?
hereIdha, brahminbrāhmaṇa, a certainekacco individualpuggalo kingrājā orvā ishoti aristocratkhattiyo anointedmuddhāvasitto, brahminbrāhmaṇo orvā well-to-domahāsālo.
heSo to the eastpuratthimena of the citadelnagarassa newnavaṁ ceremonial hallsanthāgāraṁ make·causative gerundkārāpetvā hair·beardkesamassuṁ having shaved offohāretvā rough antelope hidekharājinaṁ having dressed innivāsetvā ghee·oilsappitelena bodykāyaṁ having smearedabbhañjitvā deer·hornmagavisāṇena backpiṭṭhiṁ scratchingkaṇḍuvamāno newnavaṁ ceremonial hallsanthāgāraṁ enterspavisati together withsaddhiṁ chief queenmahesiyā brahminbrāhmaṇena andca high priestpurohitena.
heSo theretattha not·coveredanantarahitāya on the groundbhūmiyā strewn with grassharitupalittāya bedseyyaṁ prepareskappeti.
of oneEkissāya cowgāviyā same-color·calfsarūpavacchāya whateveryaṁ in oneekasmiṁ teatthane milkkhīraṁ ishoti with thattena kingrājā feedsyāpeti, whateveryaṁ in the seconddutiyasmiṁ teatthane milkkhīraṁ ishoti with thattena chief queenmahesī feedsyāpeti, whateveryaṁ in the thirdtatiyasmiṁ teatthane milkkhīraṁ ishoti with thattena brahminbrāhmaṇo high priestpurohito feedsyāpeti, whateveryaṁ in the fourthcatutthasmiṁ teatthane milkkhīraṁ ishoti with thattena sacred flameaggiṁ servesjuhati, with the leftoversavasesena calfvacchako feedsyāpeti.
heSo says thusevamāha:

And what individual mortifies themselves and others, being committed to the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the hall with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is served to the sacred flame. The calf feeds on the leftovers. He says:

this many‘ettakā bullsusabhā let be slaughteredhaññantu for sacrificeyaññatthāya, this manyettakā bullocksvacchatarā let be slaughteredhaññantu for sacrificeyaññatthāya, this manyettakā heifersvacchatariyo let be slaughteredhaññantu for sacrificeyaññatthāya, this manyettakā goatsajā let be slaughteredhaññantu for sacrificeyaññatthāya, this manyettakā ramsurabbhā let be slaughteredhaññantu for sacrificeyaññatthāya, this manyettakā horsesassā let be slaughteredhaññantu for sacrificeyaññatthāya, this manyettakā treesrukkhā let be felledchijjantu for sacrificial postsyūpatthāya, this manyettakā grassesdabbhā let be reapedlūyantu for sacrificial grassbarihisatthāyā’ti.
who for himYepissa thesete arehonti bondservants‘dāsā’ti orvā servants‘pessā’ti orvā workers‘kammakarā’ti orvā they tootepi threatened by punishmentdaṇḍatajjitā threatened by dangerbhayatajjitā with tearful facesassumukhā weepingrudamānā jobsparikammāni dokaronti.
thisAyaṁ is calledvuccati, brahminbrāhmaṇa, individualpuggalo mortifying selfattantapo andca committed to the practice of mortifying selfattaparitāpanānuyogamanuyutto, mortifying othersparantapo andca committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto.

‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping with tearful faces. This is called an individual who mortifies themselves and others, being committed to the practice of mortifying themselves and others.

whichKatamo andca, brahminbrāhmaṇa, individualpuggalo not self-mortifyingnevattantapo not committed to the practice of mortifying themselvesnāttaparitāpanānuyogamanuyutto, notna other·not·mortifyingparantapo notna not committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto;
heso not·self·mortifyinganattantapo not·other·mortifyingaparantapo in this very lifediṭṭheva in the dhammadhamme without·wishesnicchāto quenchednibbuto cool·becomesītībhūto bliss·experiencingsukhappaṭisaṁvedī divine·becomebrahmabhūtena with selfattanā livesviharati?

And what individual doesn’t mortify either themselves or others, committed to the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine?

hereIdha, brahminbrāhmaṇa, a Realized Onetathāgato in the worldloke arisesuppajjati perfectedarahaṁ fully awakened Buddhasammāsambuddho knowledge·conduct·accomplishedvijjācaraṇasampanno holysugato world·knowerlokavidū supremeanuttaro person·tamable·charioteerpurisadammasārathi teachersatthā god·humandevamanussānaṁ awakenedbuddho blessedbhagavā.
heSo thisimaṁ worldlokaṁ with·godssadevakaṁ with·Mārassamārakaṁ with·Brahmāsabrahmakaṁ with ascetics·brahminssassamaṇabrāhmaṇiṁ populationpajaṁ with·gods and humanssadevamanussaṁ himselfsayaṁ higher·knowledgeabhiññā with own eyes·having madesacchikatvā makes knownpavedeti.
heSo Dhammadhammaṁ teachesdeseti beginning·goodādikalyāṇaṁ middle·goodmajjhekalyāṇaṁ end·goodpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entire·fullkevalaparipuṇṇaṁ pureparisuddhaṁ divine·conductbrahmacariyaṁ revealspakāseti.

It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

thatTaṁ teachingdhammaṁ hearssuṇāti householdergahapati orvā householder·songahapatiputto orvā in someaññatarasmiṁ orvā familykule rebornpaccājāto.
theySo thattaṁ teachingdhammaṁ having heardsutvā in the Realized Onetathāgate faithsaddhaṁ gainspaṭilabhati.
theySo with thattena faith·gainsaddhāpaṭilābhena with·gonesamannāgato thusiti reflectspaṭisañcikkhati:
cramped‘sambādho house·livinggharāvāso dust·pathrajopatho wide openabbhokāso going forthpabbajjā.
not + thisNayidaṁ easy·dosukaraṁ homeagāraṁ on·dwellajjhāvasatā utter·fullekantaparipuṇṇaṁ utter·pureekantaparisuddhaṁ shell·polishedsaṅkhalikhitaṁ holy·conductbrahmacariyaṁ to leadcarituṁ.
which + nowYannūnāhaṁ hair·beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from homeagārasmā no·home-lifeanagāriyaṁ should go forthpabbajeyyan’ti.
theySo afteraparena timesamayena smallappaṁ orvā wealth·massbhogakkhandhaṁ forth·give-uppahāya largemahantaṁ orvā wealth·massbhogakkhandhaṁ having given uppahāya, smallappaṁ orvā relative·circleñātiparivaṭṭaṁ forth·give-uppahāya largemahantaṁ orvā relative·circleñātiparivaṭṭaṁ having given uppahāya, hair·beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from homeagārasmā no·home-lifeanagāriyaṁ goes forthpabbajati.
theySo thusevaṁ gone forthpabbajito beingsamāno of the mendicantsbhikkhūnaṁ training·livelihood·undertakensikkhāsājīvasamāpanno killing living creaturespāṇātipātaṁ forth·give-uppahāya from killing living creaturespāṇātipātā against·abstainedpaṭivirato ishoti, laid-down·rodnihitadaṇḍo laid-down·swordnihitasattho scrupulouslajjī kindness·endoweddayāpanno all·living-being·being·sympathizersabbapāṇabhūtahitānukampī livesviharati.

A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One, and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings.

not·given·takingAdinnādānaṁ forth·leavepahāya not·given·takingadinnādānā against·refrainpaṭivirato ishoti given·takerdinnādāyī given·expectingdinnapāṭikaṅkhī. by thisAthenena pure·becomesucibhūtena by oneselfattanā apart·dwellviharati.
not·holy·conductAbrahmacariyaṁ forth·leavepahāya holy·livingbrahmacārī ishoti far·livingārācārī refrainingvirato from sexmethunā village·practicegāmadhammā.
lyingMusāvādaṁ forth·leavepahāya false·speechmusāvādā against·refrainpaṭivirato ishoti true·speakingsaccavādī true·joinedsaccasandho honesttheto dependablepaccayiko not·apart·deceiving·makeravisaṁvādako of the world.lokassa.
backbitingPisuṇaṁ speechvācaṁ forth·leavepahāya from backbitingpisuṇāya speechvācāya against·refrainpaṭivirato is;hoti; from hereito having heardsutvā notna thereamutra tellakkhātā of theseimesaṁ for division,bhedāya, thereamutra orvā having heardsutvā notna of theseimesaṁ tellakkhātā of thoseamūsaṁ for division.bhedāya. ThusIti of the dividedbhinnānaṁ orvā a reconcilersandhātā of the unitedsahitānaṁ orvā along·forth·giveanuppadātā, delighting in harmonysamaggārāmo harmony·lovingsamaggarato harmony·rejoicingsamagganandī harmony·makingsamaggakaraṇiṁ speechvācaṁ one who speaksbhāsitā is.hoti.
harshPharusaṁ speechvācaṁ forth·leavepahāya from harshpharusāya speechvācāya against·refrainpaṭivirato is.hoti. whichYā thatsā speechvācā mellownelā ear·pleasantkaṇṇasukhā endearingpemanīyā heart·goinghadayaṅgamā politeporī many people·pleasingbahujanakantā many people·agreeablebahujanamanāpā so·formedtathārūpiṁ speechvācaṁ one who speaksbhāsitā is.hoti.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up backbiting. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided and support those who are united, delighting in harmony, loving harmony, speaking words that promote harmony. They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, endearing, going to the heart, polite, and likable and agreeable to the people.

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