Ghoṭamukhasutta

Majjhima Nikāya 94

With Ghoṭamukha · Translation: Bhikkhu Sujato, SuttaCentral

Parallels & more translations on SuttaCentral

Glosses: Fluent · Literal · Off
Translation: Hide · Show

Tap any word for its dictionary entry.

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 mortifying othersparantapo committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto?
hereIdha, brahminbrāhmaṇa, someekacco individualpuggalo a slaughterer of sheeporabbhiko ishoti a slaughterer of pigssūkariko a slaughterer of poultrysākuṇiko a slaughterer of deermāgaviko a hunterluddo a fishermacchaghātako a banditcoro an executionercoraghātako a butcher of cattlegoghātako a jailer, or thosebandhanāgāriko—ye orvā and others alsopanaññepi anykeci of cruel livelihoodkurūrakammantā.
thisAyaṁ is calledvuccati, brahminbrāhmaṇa, individualpuggalo mortifying othersparantapo committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto.

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 having had builtkārāpetvā hair and beardkesamassuṁ having shaved offohāretvā rough antelope hidekharājinaṁ having dressed innivāsetvā with ghee and oilsappitelena bodykāyaṁ having smearedabbhañjitvā with antlersmagavisāṇena backpiṭṭhiṁ scratchingkaṇḍuvamāno newnavaṁ ceremonial hallsanthāgāraṁ enterspavisati together withsaddhiṁ chief queenmahesiyā brahminbrāhmaṇena andca high priestpurohitena.
heSo theretattha without a coveringanantarahitāya on the groundbhūmiyā strewn with grassharitupalittāya bedseyyaṁ prepareskappeti.
of oneEkissāya cowgāviyā having a calf of the same colorsarūpavacchāya 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 mortifying othersparantapo notna not committed to the practice of mortifying othersparaparitāpanānuyogamanuyutto;
heso not self-mortifyinganattantapo not mortifying othersaparantapo in this very lifediṭṭheva in the dhammadhamme without wishesnicchāto quenchednibbuto cooledsītībhūto experiencing blisssukhappaṭisaṁvedī with self become divinebrahmabhūtena 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 accomplished in knowledge and conductvijjācaraṇasampanno holysugato knower of the worldlokavidū supremeanuttaro guide for those fit for trainingpurisadammasārathi teachersatthā of gods and humansdevamanussānaṁ awakenedbuddho blessedbhagavā.
heSo thisimaṁ worldlokaṁ with its godssadevakaṁ with its Mārassamārakaṁ with its divinitiessabrahmakaṁ with its ascetics and brahminssassamaṇabrāhmaṇiṁ populationpajaṁ with gods and humanssadevamanussaṁ himselfsayaṁ with his own insightabhiññā having realizedsacchikatvā makes knownpavedeti.
heSo Dhammadhammaṁ teachesdeseti good in the beginningādikalyāṇaṁ good in the middlemajjhekalyāṇaṁ good in the endpariyosānakalyāṇaṁ meaningfulsātthaṁ well-phrasedsabyañjanaṁ, entirely fullkevalaparipuṇṇaṁ pureparisuddhaṁ spiritual practicebrahmacariyaṁ 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's songahapatiputto orvā in someaññatarasmiṁ orvā familykule rebornpaccājāto.
theySo thattaṁ teachingdhammaṁ having heardsutvā in the Realized Onetathāgate faithsaddhaṁ gainspaṭilabhati.
theySo with thattena gain of faithsaddhāpaṭilābhena endowedsamannāgato thusiti reflectspaṭisañcikkhati:
cramped‘sambādho life at homegharāvāso dustyrajopatho wide openabbhokāso going forthpabbajjā.
not thisNayidaṁ easysukaraṁ homeagāraṁ for one dwellingajjhāvasatā utterly fullekantaparipuṇṇaṁ utterly pureekantaparisuddhaṁ like a polished shellsaṅkhalikhitaṁ spiritual lifebrahmacariyaṁ to leadcarituṁ.
why don't IYannūnāhaṁ hair and beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from homeagārasmā to homelessnessanagāriyaṁ should go forthpabbajeyyan’ti.
theySo afteraparena timesamayena smallappaṁ orvā mass of wealthbhogakkhandhaṁ having given uppahāya largemahantaṁ orvā mass of wealthbhogakkhandhaṁ having given uppahāya, smallappaṁ orvā circle of relativesñātiparivaṭṭaṁ having given uppahāya largemahantaṁ orvā circle of relativesñātiparivaṭṭaṁ having given uppahāya, hair and beardkesamassuṁ having shaved offohāretvā ocherkāsāyāni robesvatthāni having dressedacchādetvā from homeagārasmā to homelessnessanagāriyaṁ goes forthpabbajati.
theySo thusevaṁ gone forthpabbajito beingsamāno of the mendicantsbhikkhūnaṁ undertaking the training and livelihoodsikkhāsājīvasamāpanno killing living creaturespāṇātipātaṁ having given uppahāya from killing living creaturespāṇātipātā abstainingpaṭivirato ishoti, rod laid downnihitadaṇḍo sword laid downnihitasattho scrupulouslajjī kinddayāpanno full of sympathy for all living beingssabbapāṇabhūtahitānukampī 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.

taking what is not givenAdinnādānaṁ having given uppahāya from taking what is not givenadinnādānā refrainingpaṭivirato ishoti one who takes what is givendinnādāyī expecting what is given.dinnapāṭikaṅkhī. by thisAthenena by a self made puresucibhūtena by oneselfattanā dwells.viharati.
unchastityAbrahmacariyaṁ having given uppahāya chastebrahmacārī ishoti set apartārācārī refrainingvirato from sexmethunā the vulgar act.gāmadhammā.
lyingMusāvādaṁ having given uppahāya from lyingmusāvādā refrainingpaṭivirato ishoti speaking truthsaccavādī sticking to truthsaccasandho honesttheto dependablepaccayiko not deceivingavisaṁvādako of the world.lokassa.
backbitingPisuṇaṁ speechvācaṁ having given uppahāya from backbitingpisuṇāya speechvācāya refrainingpaṭivirato 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 a supporter,anuppadātā, delighting in harmonysamaggārāmo loving harmonysamaggarato rejoicing in harmonysamagganandī making harmonysamaggakaraṇiṁ speechvācaṁ one who speaksbhāsitā is.hoti.
harshPharusaṁ speechvācaṁ having given uppahāya from harshpharusāya speechvācāya refrainingpaṭivirato is.hoti. whichYā thatsā speechvācā mellownelā pleasing to the earkaṇṇasukhā endearingpemanīyā going to the hearthadayaṅgamā politeporī likable to the peoplebahujanakantā agreeable to the peoplebahujanamanāpā suchtathārūpiṁ 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.

Lite mode — plain HTML for e-readers and old browsers. Full version