8.34. Thửa Ruộng

“Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ na mahapphalaṁ hoti na mahassādaṁ na phātiseyyaṁ.

Kathaṁ aṭṭhaṅgasamannāgate?

Idha, bhikkhave, khettaṁ unnāmaninnāmi ca hoti, pāsāṇasakkharikañca hoti, ūsarañca hoti, na ca gambhīrasitaṁ hoti, na āyasampannaṁ hoti, na apāyasampannaṁ hoti, na mātikāsampannaṁ hoti, na mariyādasampannaṁ hoti.

Evaṁ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ na mahapphalaṁ hoti na mahassādaṁ na phātiseyyaṁ.

Evamevaṁ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ na mahājutikaṁ na mahāvipphāraṁ.

Kathaṁ aṭṭhaṅgasamannāgatesu?

Idha, bhikkhave, samaṇabrāhmaṇā micchādiṭṭhikā honti, micchāsaṅkappā, micchāvācā, micchākammantā, micchāājīvā, micchāvāyāmā, micchāsatino, micchāsamādhino.

Evaṁ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṁ dinnaṁ na mahapphalaṁ hoti na mahānisaṁsaṁ na mahājutikaṁ na mahāvipphāraṁ.

Aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ mahapphalaṁ hoti mahassādaṁ phātiseyyaṁ.

Kathaṁ aṭṭhaṅgasamannāgate?

Idha, bhikkhave, khettaṁ anunnāmāninnāmi ca hoti, apāsāṇasakkharikañca hoti, anūsarañca hoti, gambhīrasitaṁ hoti, āyasampannaṁ hoti, apāyasampannaṁ hoti, mātikāsampannaṁ hoti, mariyādasampannaṁ hoti.

Evaṁ aṭṭhaṅgasamannāgate, bhikkhave, khette bījaṁ vuttaṁ mahapphalaṁ hoti mahassādaṁ phātiseyyaṁ.

Evamevaṁ kho, bhikkhave, aṭṭhaṅgasamannāgatesu samaṇabrāhmaṇesu dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsaṁ mahājutikaṁ mahāvipphāraṁ.

Kathaṁ aṭṭhaṅgasamannāgatesu?

Idha, bhikkhave, samaṇabrāhmaṇā sammādiṭṭhikā honti, sammāsaṅkappā, sammāvācā, sammākammantā, sammāājīvā, sammāvāyāmā, sammāsatino, sammāsamādhino.

Evaṁ aṭṭhaṅgasamannāgatesu, bhikkhave, samaṇabrāhmaṇesu dānaṁ dinnaṁ mahapphalaṁ hoti mahānisaṁsaṁ mahājutikaṁ mahāvipphāranti.

Yathāpi khette sampanne,

pavuttā bījasampadā;

Deve sampādayantamhi,

hoti dhaññassa sampadā.

Anītisampadā hoti,

virūḷhī bhavati sampadā;

Vepullasampadā hoti,

phalaṁ ve hoti sampadā.

Evaṁ sampannasīlesu,

dinnā bhojanasampadā;

Sampadānaṁ upaneti,

sampannaṁ hissa taṁ kataṁ.

Tasmā sampadamākaṅkhī,

sampannatthūdha puggalo;

Sampannapaññe sevetha,

evaṁ ijjhanti sampadā.

Vijjācaraṇasampanne,

laddhā cittassa sampadaṁ;

Karoti kammasampadaṁ,

labhati catthasampadaṁ.

Lokaṁ ñatvā yathābhūtaṁ,

pappuyya diṭṭhisampadaṁ;

Maggasampadamāgamma,

yāti sampannamānaso.

Odhunitvā malaṁ sabbaṁ,

patvā nibbānasampadaṁ;

Muccati sabbadukkhehi,

sā hoti sabbasampadā”ti.

Catutthaṁ.

SC 1“Bhikkhus, a seed sown in a field that possesses eight factors does not bring forth abundant fruits, its fruits are not delectable, and it does not yield a profit. What eight factors?

SC 2“Here, (1) the field has mounds and ditches; (2) it contains stones and gravel; (3) it is salty; (4) it is not deeply furrowed; (5) it does not have inlets for the water to enter; (6) it does not have outlets for excess water to flow out; (7) it does not have irrigation channels; and (8) it does not have boundaries. A seed sown in a field that possesses these eight factors does not bring forth abundant fruits, its fruits are not delectable, and it does not yield a profit.

SC 3“So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive. What eight factors? Here, the ascetics and brahmins are of wrong view, wrong intention, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong concentration. A gift given to ascetics and brahmins who possess these eight factors is not of great fruit and benefit, and it is not very brilliant or pervasive.

SC 4“Bhikkhus, a seed sown in a field that possesses eight factors brings forth abundant fruits, its fruits are delectable, and it yields a profit. What eight factors?

SC 5“Here, (1) the field does not have mounds and ditches; (2) it does not contain stones and gravel; (3) it is not salty; (4) it is deeply an.iv.238 furrowed; (5) it has inlets for the water to enter; (6) it has outlets for excess water to flow out; (7) it has irrigation channels; and (8) it has boundaries. A seed sown in a field that possesses these eight factors brings forth abundant fruits, its fruits are delectable, and it yields a profit.

SC 6“So too, bhikkhus, a gift given to ascetics and brahmins who possess eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive. What eight factors? Here, the ascetics and brahmins are of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration. A gift given to ascetics and brahmins who possess these eight factors is of great fruit and benefit, and it is extraordinarily brilliant and pervasive.”

SC 7When the field is excellent,
and the seed sown is excellent,
and there is an excellent supply of rain,
the yield of grain is excellent.

SC 8Its health is excellent;
its growth too is excellent;
its maturation is excellent;
its fruit truly is excellent.

SC 9So too when one gives excellent food
to those accomplished in virtuous behavior,
it arrives at several kinds of excellence,
for what one has done is excellent.

SC 10Therefore if one desires excellence
let a person here be accomplished;
one should resort to those accomplished in wisdom;
thus one’s own accomplishments flourish.

SC 11One accomplished in true knowledge and conduct,
having gained accomplishment of mind,
performs action that is accomplished
and accomplishes the good.

SC 12Having known the world as it is,
one should attain accomplishment in view.
One accomplished in mind advances
by relying on accomplishment in the path. an.iv.239

SC 13Having rubbed off all stains,
having attained nibbāna,
one is then freed from all sufferings:
this is total accomplishment.