Ja 287 Lābhagarahajātaka
The Story about the Reproach of Gains

In the present one monk speaks against the qualities one has to develop in order to get material gains. The Buddha remarks that this is not the first time he spoke like this, he did so also in a previous life.

−−−−¦−⏑⏑−¦¦−⏑−−¦⏑−⏑− Siloka bhavipulā
1. Nānummatto nāpisuṇo nānaṭo nākutūhalo,
He who is mad, slanderous, an actor, who creates a commotion,

−−⏑⏑¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
Mūḷhesu labhate lābhaṁ, esā te anusāsanī ti.
Gains are received amongst the fools, this is my instruction to you.

Tattha, {2.421} nānummatto ti na anummatto.
In this connection, he who is mad means he who is mad. Lit: not not mad; English does not like double negatives, but such forms are fairly found frequently in Pāḷi.

Idaṁ vuttaṁ hoti:
This is what is said:

yathā ummattako nāma itthipurisadārikadārake disvā,
just as the one known as a madman, having seen women, men, girls and
boys,

tesaṁ vatthālaṅkārādīni vilumpati,
plunders their clothes, decorations and so on,

tato tato macchamaṁsapūvādīni balakkārena gahetvā khādati,
and having violently grabbed fish, meat, cakes and so on from here and there, eats it,

evam-eva yo gihibhūto,
so he who is in the state of a householder,

ajjhattabahiddhasamuṭṭhānaṁ hirottappaṁ pahāya,
having abandoned conscience and concern originating on the inside or outside,

kusalākusalaṁ agaṇetvā,
not reckoning what is wholesome and not wholesome,

nirayabhayaṁ abhāyanto,
not fearing the danger of hell,

lobhābhibhūto pariyādiṇṇacitto,
overcome with greed, being mentally obsessed,

kāmesu pamatto,
heedless regarding sense pleasures,

sandhicchedādīni sāhasikakammāni karoti.
(become) burglars and so on doing violent deeds.

Pabbajito pi hirottappaṁ pahāya,
One gone forth, having abandoned conscience and concern,

kusalākusalaṁ agaṇetvā,
not reckoning what is wholesome and not wholesome,

nirayabhayaṁ abhāyanto,
not fearing the danger of hell,

Satthārā paññattaṁ sikkhāpadaṁ maddanto,
trampling on the training rules laid down by the Teacher,

lobhena abhibhūto pariyādiṇṇacitto,
overcome with greed, being mentally obsessed,

cīvarādimattaṁ nissāya,
for the sake of a mere robe and so on,

attano sāmaññaṁ vijahitvā,
having given up his own monkhood,

pamatto, vejjakammadūtakammādīni karoti,
being heedless, he gives medical treatment or runs messages and so on,

veḷudānādīni nissāya jīvikaṁ kappeti,
making his living for the sake of gifts of bamboo and so on,

ayaṁ anummatto pi, ummattasadisattā, ummatto nāma, {2.422}
though this one is not mad, being like a madman, who is known as mad,

evarūpassa khippaṁ lābho uppajjati.
to such a one gains quickly arise.

Yo pana evaṁ anummatto lajjī kukkuccako,
So he who is not mad, abashed, principled,

esa mūḷhesu apaṇḍitesu purisesu lābhaṁ na labhati,
amongst people who are fools, not wise, does not receive gains,

tasmā lābhatthikena ummattakena viya bhavitabban-ti.
therefore for the sake of gains he should be like a madman.

Nāpisuṇo ti etthāpi yo pisuṇo hoti,
Slanderous means he who is a slanderer here,

“Asukena idaṁ nāma katan”-ti
“This is surely made with such and such,”

rājakule pesuññaṁ upasaṁharati,
he compares it to slander in the king’s family,

so aññesaṁ yasaṁ acchinditvā, attano gaṇhāti.
without cutting off the fame of others, he grasps at his own.

Rājāno pi naṁ:
Kings say to him:

“Ayaṁ amhesu sasasneho” ti, ucce ṭhāne ṭhapenti,
“This one amongst us is affectionate,” they set up a high place (for him),

amaccādayo pissa: “Ayaṁ no rājakule paribhindeyyā” ti,
also ministers thinking about him: “He could cause a split in the king’s family,”

bhayena dātabbaṁ maññanti,
through fear imagine it should be given,

evaṁ etarahi pisuṇassa lābho uppajjati.
so at present gains arise to the slanderer.

Yo pana apisuṇo so mūḷhesu lābhaṁ na labhatī ti,
He who is not a slanderer does not receive gains amongst the fools,

evam-attho veditabbo.
this is how the meaning should be understood.

Nānaṭo ti lābhaṁ uppādentena naṭena viya bhavitabbaṁ.
An actor means he should be like an actor generating gains.

Yathā naṭo hirottappaṁ pahāya,
Since an actor has abandoned conscience and concern,

naccagītavāditehi kīḷaṁ katvā, dhanaṁ saṁharati,
and acts by dancing, singing, playing, he collects wealth,

evam-eva lābhatthikena, hirottappaṁ bhinditvā,
so for the sake of wealth, having broken conscience and concern,

itthipurisadārikadārakānaṁ soṇḍasahāyena viya,
like a friend who is addicted to women, men, girls and boys,

nānappakāraṁ keḷiṁ karontena vicaritabbaṁ.
he should wander round acting in various ways.

Yo evaṁ anaṭo so mūḷhesu lābhaṁ na labhati.
So he who is not an actor does not receive gains amongst the fools.

Nākutūhalo ti kutūhalo nāma vippakiṇṇavāco.
Who creates a commotion, commotion is known as scattered talk.

Rājāno hi amacce pucchanti:
Therefore kings ask their ministers:

“Asukaṭṭhāne kira manusso mārito,
“It seems that in such and such a place there is a dead man,

gharaṁ viluttaṁ, paresaṁ dārā padhaṁsitā ti suyyati,
a plundered house, another’s wife has been assaulted,

kesaṁ nu kho idaṁ kamman”-ti?
who did this deed?”

Tattha sesesu akathentesu yeva yo uṭṭhahitvā:
There he who, having risen up amongst the others who didn’t speak out,

“Asuko ca asuko ca nāmā” ti vadati, ayaṁ kutūhalo nāma.
says: “Such and such a one,” this is known as a commotion.

Rājāno tassa vacanena te purise pariyesitvā nisedhetvā:
The king’s men, having investigated and prohibited those persons with his word:

“Imaṁ nissāya no nagaraṁ niccoraṁ jātan”-ti,
thinking: “Depending on this our market town will have no thieves,”

tassa mahantaṁ yasaṁ denti.
give him a great deal of fame.

Sesā pi janā: “Ayaṁ no rājapurisehi puṭṭho suyuttaduyuttaṁ katheyyā” ti,
Also other people think: “When questioned by the king’s men he might speak what is suitable or unsuitable,”

bhayena tasseva dhanaṁ denti,
give wealth to him through fear,

evaṁ kutūhalassa lābho uppajjati.
and so gains arise to the one who creates a commotion.

Yo pana akutūhalo esa na mūḷhesu labhati lābhaṁ.
But he who does not create a commotion does not receive gains amongst the fools.

Esā te anusāsanī ti esā amhākaṁ santikā tuyhaṁ lābhānusiṭṭhī ti.
This is my instruction to you means this is our instruction to those nearby about gains.

⏑−⏑−¦⏑⏑−−¦¦⏑⏑−−¦⏑−⏑− Siloka savipulā
2. Dhi-r-atthu taṁ yasalābhaṁ dhanalābhañ-ca brāhmaṇa,
Cursed be those gains of fame and those gains of wealth, O brahmin,

−−⏑⏑¦⏑−−−¦¦⏑−⏑⏑¦⏑−⏑− Siloka pathyā
Yā vutti vinipātena adhammacaraṇena vā.
Whatever livelihood is gained through destruction or wrong living.

⏑⏑−−¦⏑−−−¦¦⏑⏑−−¦⏑−⏑− Siloka pathyā
3. Api ce pattam-ādāya anagāro paribbaje,
If taking up a bowl and without a home I would wander forth,

−−⏑−¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
Esā va jīvikā seyyo yā cādhammena esanā ti.
That life is surely better than seeking out whatever is wrong.

Tattha, yā vuttī ti yā jīvitavutti.
In this connection, whatever livelihood means whatever livelihood. The definition clarifies the meaning of vutti here.

Vinipātenā ti attano vinipātena.
Through destruction means through one’s own destruction.

Adhammacaraṇenā ti,
Through … wrong living,

adhammakiriyāya visamakiriyāya,
through doing wrong, through doing what is unsuitable,

vadhabandhanagarahādīhi attānaṁ vinipātetvā,
destroying himself through killing, binding, blaming and so forth,

adhammaṁ caritvā,
doing wrong,

yā vutti tañ-ca yasadhanalābhañ-ca {2.423} sabbaṁ dhi-r-atthu,
whatever livelihood all of that fame, wealth and gains, be cursed,

nindāmi garahāmi, na me etenattho, ti adhippāyo.
I find fault in it, I blame it, this is not the aim for me, this is the intention.

Pattam-ādāyā ti bhikkhābhājanaṁ gahetvā.
Taking up a bowl means having taken up a bowl for begging.

Anagāro paribbaje ti ageho pabbajito hutvā careyya,
Without a home I would wander forth means without a house, having gone forth, I would live,

na ca sappuriso kāyaduccaritādivasena adhammacariyaṁ careyya.
a good person does not live having a wrong livelihood gained through bodily wrong action and so on.

Kiṁkāraṇā?
What is the reason?

Esā va jīvikā seyyo yā cādhammena esanā ti,
That life is surely better than seeking out whatever is wrong,

yā esā adhammena jīvikapariyesanā,
whatever seeking of a livelihood there is through wrongdoing,

tato esā pattahatthassa parakulesu bhikkhācariyā va seyyo,
the living on alms amongst the families by those with bowl in hand is better than that,

sataguṇena sahassaguṇena sundarataro, ti dasseti.
it is a hundred-fold, a thousand-fold more agreeable, this he shows.