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Lifestyle

Jīvikasutta

Why reasonable people take up the life of alms-going, and the dangers that lie in wait if they do not train their minds.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Itivuttaka 91So It Was Said 91
  • 0.2TikanipātaThe Book of the Threes
  • 0.3PañcamavaggaChapter Five

0.4JīvikasuttaLifestyle

1.1Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:This was said by the Buddha, the Perfected One: that is what I heard.

2.1“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ.“This is the last of lifestyles, mendicants, namely relying on alms.12.2Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti.The world curses you: ‘You beggar, walking bowl in hand!’2.3Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca;Yet earnest gentlemen take it up for a good reason.2.4neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā.Not to escape a summons by a king or a summons for a bandit, or because you were in debt or in fear, or in order to make a living.22.5Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā,Rather, because they think: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.2.6appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.Hopefully I can make an end to this entire mass of suffering.’2.7Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto.That’s how this gentleman has gone forth.2.8So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo.Yet they covet sensual pleasures; they’re infatuated, full of ill will and malicious intent. They are unmindful, lacking situational awareness and immersion, with straying minds and undisciplined faculties.2.9Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe;Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.2.10tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti.I say that individual is just like this. They’ve missed out on the pleasures of the lay life, and haven’t fulfilled the goal of the ascetic life.”

2.11Etamatthaṁ bhagavā avoca.The Buddha spoke this matter.2.12Tatthetaṁ iti vuccati:On this it is said:

3.1“Gihibhogā parihīno,“They’ve left behind the pleasures of the lay life,3.2Sāmaññatthañca dubbhago;and miss out on the goal of the ascetic life.3.3Paridhaṁsamāno pakireti,Ruining it, they throw it away,3.4Chavālātaṁva nassati.and perish like a funeral firebrand.

4.1Kāsāvakaṇṭhā bahavo,Many who wear a scrap of ocher cloth4.2pāpadhammā asaññatā;are unrestrained and wicked.4.3Pāpā pāpehi kammehi,Being wicked, they are reborn in hell4.4nirayaṁ te upapajjare.due to their bad deeds.

5.1Seyyo ayoguḷo bhutto,It’d be better for the immoral and unrestrained5.2tatto aggisikhūpamo;to eat an iron ball,5.3Yañce bhuñjeyya dussīlo,scorching, like a burning flame,5.4raṭṭhapiṇḍamasaññato”ti.than to eat the nation’s alms.”

6.1Ayampi attho vutto bhagavatā, iti me sutanti.This too is a matter that was spoken by the Blessed One: that is what I heard.

6.2Dutiyaṁ.

Translator’s notes

  1. The unusual use of anta here is, I believe, a play on words. Per the commentary, it suggests the “least” of lifestyles, but it is also that which “makes an end” of suffering and future lives, as said just a few sentences below.

    ↩ iti91:2.1

  2. The terms here follow the same sequence as in the Vinaya account of ordination. Generally, ordination should not be given in such cases, but if it is given, those performing it incur an offense of wrong-doing.

    Soldiers joined the Saṅgha to escape military service, so the Buddha said one should not ordain those in service to a king (Kd 1:40.1.1).

    Several rules regarding ordination of criminals were passed, the thrust of which is that wanted outlaws should not be ordained (Kd 1:41.1.1).

    Another man ordained to escape debt (Kd 1:46.1.1).

    Seventeen boys ordained as novices to get a nice livelihood (Kd 1:49.1.1).

    The only item that does not straightforwardly correspond is “in fear” (bhayaṭṭa). In the Vinaya sequence, the ordination of slaves appears at this point (Kd 1:47.1.1). The connection is suggested by the verses of the water-carrier Puṇṇikā, who speaks of living “in fear” of her masters’ abuse and beatings.

    ↩ iti91:2.4