Sāvatthinidānaṁ.
At Sāvatthi.
Ekamantaṁ nisinno kho rājā pasenadi kosalo bhagavantaṁ etadavoca: “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘svākkhāto bhagavatā dhammo, so ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassā’”ti.
Seated to one side, King Pasenadi of Kosala said this to the Blessed One: “Here, venerable sir, while I was alone in |seclusion::solitude, privacy [paṭisallāna]|, a reflection arose in my mind: ‘The |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| is well expounded by the Blessed One, and it is for one with good friends, good companions, and good associates, not for one with bad friends, bad companions, and bad associates.’”
“Evametaṁ, mahārāja, evametaṁ, mahārāja. Svākkhāto, mahārāja, mayā dhammo. So ca kho kalyāṇamittassa kalyāṇasahāyassa kalyāṇasampavaṅkassa, no pāpamittassa no pāpasahāyassa no pāpasampavaṅkassāti.
“That is so, great king, that is so. The Dhamma is well expounded by me, and it is for one with good friends, good companions, and good associates, not for one with bad friends, bad companions, and bad associates.
Ekamidāhaṁ, mahārāja, samayaṁ sakkesu viharāmi nagarakaṁ nāma sakyānaṁ nigamo. Atha kho, mahārāja, ānando bhikkhu yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho, mahārāja, ānando bhikkhu maṁ etadavoca: ‘upaḍḍhamidaṁ, bhante, brahmacariyassa—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.
Once, great king, I was dwelling among the Sakyans in a market town of the Sakyans named Nagaraka. Then, great king, the bhikkhu Ānanda approached me, paid homage to me, and sat down to one side. Seated to one side, great king, the bhikkhu Ānanda said to me: ‘Venerable sir, this is half of the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|, that is, good friendship, good companionship, and good association.’
Evaṁ vuttāhaṁ, mahārāja, ānandaṁ bhikkhuṁ etadavocaṁ: ‘mā hevaṁ, ānanda, mā hevaṁ, ānanda. Sakalameva hidaṁ, ānanda, brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā. Kalyāṇamittassetaṁ, ānanda, bhikkhuno pāṭikaṅkhaṁ kalyāṇasahāyassa kalyāṇasampavaṅkassa ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāvessati ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkarissati.
When this was said, great king, I said to the bhikkhu Ānanda: ‘Do not say so, Ānanda, do not say so, Ānanda. This is the entire spiritual life, Ānanda, that is, good friendship, good companionship, and good association. It can be expected, Ānanda, that a bhikkhu with good friends, good companions, and good associates will cultivate and frequently practice the Noble Eightfold Path.
Kathañca, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti? Idhānanda, bhikkhu sammādiṭṭhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, sammāsaṅkappaṁ bhāveti … sammāvācaṁ bhāveti … sammākammantaṁ bhāveti … sammāājīvaṁ bhāveti … sammāvāyāmaṁ bhāveti … sammāsatiṁ bhāveti … sammāsamādhiṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Evaṁ kho, ānanda, bhikkhu kalyāṇamitto kalyāṇasahāyo kalyāṇasampavaṅko ariyaṁ aṭṭhaṅgikaṁ maggaṁ bhāveti, ariyaṁ aṭṭhaṅgikaṁ maggaṁ bahulīkaroti. Tadamināpetaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatāti.
And how, Ānanda, does a bhikkhu with good friends, good companions, and good associates cultivate and frequently practice the Noble Eightfold Path? Here, Ānanda, a bhikkhu develops |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]| |dependent on seclusion::supported by detachment, by means of disengagement [vivekanissita]|, |supported by dispassion::based on fading of desire [virāganissita]|, |based on ending::supported by cessation [nirodhanissita]|, |culminating in complete relinquishment::ripening in release, culminating in letting go [vossaggapariṇāmī]|; |right intention::intention of renunciation, goodwill, and harmlessness; the resolve to let go of craving, ill will, and cruelty, cultivating thoughts that lead to peace and liberation [sammāsaṅkappa]|, |right speech::speech that is purified by abstaining from falsehood, divisive talk, harsh words, and idle chatter [sammāvācā]|, |right action::action that upholds ethical integrity by abstaining from killing, stealing, and sexual misconduct; bodily conduct aligned with harmlessness and honesty [sammākammanta]|, |right livelihood::means of living that does not cause harm to others or oneself; earning a living ethically without deceit, exploitation, or violence [sammāājīva]|, |right effort::energy and effort directed toward abandoning unwholesome mental states and qualities, and cultivating wholesome ones [sammāvāyāma]|, |right mindfulness::mindfulness that discerns the body, feelings, mind, and mental qualities clearly, grounded in diligent, non-forgetful attention to the present moment [sammāsati]|, and |right collectedness::perfect stability of mind, correct mental composure [sammāsamādhi]|, dependent on seclusion, supported by dispassion, based on ending, culminating in complete relinquishment. It is in this way, Ānanda, that a bhikkhu with good friends, good companions, and good associates cultivates and frequently practices the Noble Eightfold Path. In this way too, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, and good association.
Mamañhi, ānanda, kalyāṇamittaṁ āgamma jātidhammā sattā jātiyā parimuccanti, jarādhammā sattā jarāya parimuccanti, byādhidhammā sattā byādhito parimuccanti, maraṇadhammā sattā maraṇena parimuccanti, sokaparidevadukkhadomanassupāyāsadhammā sattā sokaparidevadukkhadomanassupāyāsehi parimuccanti. Iminā kho etaṁ, ānanda, pariyāyena veditabbaṁ yathā sakalamevidaṁ brahmacariyaṁ—yadidaṁ kalyāṇamittatā kalyāṇasahāyatā kalyāṇasampavaṅkatā’ti.
By relying on me as a good friend, Ānanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to illness are freed from illness; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. In this way too, Ānanda, it may be understood how the entire spiritual life is good friendship, good companionship, and good association.’
Tasmātiha te, mahārāja, evaṁ sikkhitabbaṁ: ‘kalyāṇamitto bhavissāmi kalyāṇasahāyo kalyāṇasampavaṅko’ti. Evañhi te, mahārāja, sikkhitabbaṁ.
Therefore, great king, you should train yourself thus: ‘I will be one who has good friends, good companions, and good associates.’ It is in this way, great king, that you should train yourself.
Kalyāṇamittassa te, mahārāja, kalyāṇasahāyassa kalyāṇasampavaṅkassa ayaṁ eko dhammo upanissāya vihātabbo— appamādo kusalesu dhammesu.
When, great king, you have good friends, good companions, and good associates, you should dwell with one Dhamma for support: |diligence::quality of wishing to do one’s work or duty well, with alertness, carefulness and care [appamāda]| in |wholesome::healthy, beneficial, useful [kusala]| states.
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, itthāgārassa anuyantassa evaṁ bhavissati: ‘rājā kho appamatto viharati, appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, khattiyānampi anuyantānaṁ evaṁ bhavissati: ‘rājā kho appamatto viharati appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, balakāyassapi evaṁ bhavissati: ‘rājā kho appamatto viharati appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti. Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, negamajānapadassapi evaṁ bhavissati: ‘rājā kho appamatto viharati, appamādaṁ upanissāya. Handa mayampi appamattā viharāma, appamādaṁ upanissāyā’ti?
When you dwell diligently, great king, with diligence for support, the royal women in your retinue will think: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’ When you dwell diligently, great king, with diligence for support, the aristocrats in your retinue will think: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’ When you dwell diligently, great king, with diligence for support, your troops will think: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’ When you dwell diligently, great king, with diligence for support, the townspeople and country folk will think: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’
Appamattassa te, mahārāja, viharato appamādaṁ upanissāya, attāpi gutto rakkhito bhavissati— itthāgārampi guttaṁ rakkhitaṁ bhavissati, kosakoṭṭhāgārampi guttaṁ rakkhitaṁ bhavissatī”ti.
When you dwell diligently, great king, with diligence for support, you yourself will be guarded and protected—the royal women will also be guarded and protected, and the treasury and storehouses will also be guarded and protected.”
Idamavoca …pe…
The Blessed One said this. Having spoken thus, the Accomplished One further said this:
Verse
“Bhoge patthayamānena,
uḷāre aparāpare;
Appamādaṁ pasaṁsanti,
puññakiriyāsu paṇḍitā;
Appamatto ubho atthe,
adhiggaṇhāti paṇḍito.
“For one aspiring to |lofty::eminent, noble [uḷāra]| wealth
one after another,
the wise praise diligence
in doing deeds of merit.
The wise and diligent person
gains both benefits:
Diṭṭhe dhamme ca yo attho,
yo cattho samparāyiko;
Atthābhisamayā dhīro,
paṇḍitoti pavuccatī”ti.
The benefit visible in this life,
and the benefit pertaining to the hereafter.
Understanding what is good, the |steadfast one::firm, stable, wise [dhīra]|
is rightly called ‘wise.’”