Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful, sāvajjaṁ pajahati, anavajjaṁ bhāveti; they give up the blameworthy and develop the blameless,
Seyyathāpi, brāhmaṇa, gāvī vajjhā āghātanaṁ nīyamānā yaṁ yadeva pādaṁ uddharati, santikeva hoti vadhassa santikeva maraṇassa; It’s like a cow being led to the slaughterhouse. With every step she comes closer to the slaughter, closer to death. evamevaṁ kho, brāhmaṇa, govajjhūpamaṁ jīvitaṁ manussānaṁ parittaṁ lahukaṁ bahudukkhaṁ bahupāyāsaṁ mantāyaṁ boddhabbaṁ, kattabbaṁ kusalaṁ, caritabbaṁ brahmacariyaṁ, natthi jātassa amaraṇan’ti. In the same way, life as a human is like a cow being slaughtered. It’s brief and fleeting, full of suffering and distress. Be thoughtful and wake up! Do what’s good and lead the spiritual life, for no-one born can escape death.’ govajjhūpamaṁ → gāvīvajjhūpamaṁ (bj, sya-all) Tena kho pana, bhikkhave, samayena manussānaṁ saṭṭhivassasahassāni āyuppamāṇaṁ ahosi, pañcavassasatikā kumārikā alaṁpateyyā ahosi. Now, mendicants, at that time human beings had a life span of 60,000 years. Girls could be married at 500 years of age. Tena kho pana, bhikkhave, samayena manussānaṁ chaḷeva ābādhā ahesuṁ— And human beings only had six afflictions:
“Seyyathāpi, bhikkhave, gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ. “Mendicants, suppose there was a mountain cow who was foolish, incompetent, unskillful, and lacked common sense when roaming on rugged mountains. Tassā evamassa: She might think, ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ Sā purimaṁ pādaṁ na suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. She’d take a step with a fore-hoof; but before it was properly set down, she’d lift up a hind-hoof. Ayaṁ vuccati, bhikkhave, ‘bhikkhu ubhato bhaṭṭho ubhato parihīno, seyyathāpi sā gāvī pabbateyyā bālā abyattā akhettaññū akusalā visame pabbate carituṁ’. This is called a mendicant who has slipped and fallen from both sides. They’re like the mountain cow who was foolish, incompetent, unskillful, and lacking in common sense when roaming on rugged mountains. Seyyathāpi, bhikkhave, gāvī pabbateyyā paṇḍitā byattā khettaññū kusalā visame pabbate carituṁ. Suppose there was a mountain cow who was astute, competent, skillful, and used common sense when roaming on rugged mountains. Tassā evamassa: She might think, ‘yannūnāhaṁ agatapubbañceva disaṁ gaccheyyaṁ, akhāditapubbāni ca tiṇāni khādeyyaṁ, apītapubbāni ca pānīyāni piveyyan’ti. ‘Why don’t I go somewhere I’ve never been before? I could eat grass and drink water that I’ve never tried before.’ Sā purimaṁ pādaṁ suppatiṭṭhitaṁ patiṭṭhāpetvā pacchimaṁ pādaṁ uddhareyya. She’d take a step with a fore-hoof; and after it was properly set down, she’d lift up a hind-hoof.
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Yampi, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, an10.17 ayampi dhammo nāthakaraṇo. This is a quality that serves as protector. Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. sātthaṁ sabyañjanaṁ → sātthā sabyañjanā (bj) | bahussutā → bahū sutā (?) "
‘Sīlavā vatāyaṁ bhikkhu pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesū’ti therāpi naṁ bhikkhū vattabbaṁ anusāsitabbaṁ maññanti, majjhimāpi bhikkhū … navāpi bhikkhū vattabbaṁ anusāsitabbaṁ maññanti. Knowing this, the mendicants—whether senior, middle, or junior—think that mendicant is worth advising and instructing. Tassa therānukampitassa majjhimānukampitassa navānukampitassa vuddhiyeva pāṭikaṅkhā kusalesu dhammesu, no parihāni. Being treated with such kindness by the senior, middle, and junior mendicants, that mendicant can expect only growth, not decline. Ayampi dhammo nāthakaraṇo. This is a quality that serves as protector. Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Ekadhamme, āvuso, bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. Katamasmiṁ ekadhamme? What one thing? Sabbe sattā āhāraṭṭhitikā— ‘All sentient beings are sustained by food.’ imasmiṁ kho, āvuso, ekadhamme bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding this one thing, seeing its limits and fully comprehending its meaning, a mendicant makes an end of suffering in this very life. ‘Eko pañho eko uddeso ekaṁ veyyākaraṇan’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. ‘One thing: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it. ‘Dve pañhā dve uddesā dve veyyākaraṇānī’ti iti, kho panetaṁ vuttaṁ bhagavatā. an10.28 Kiñcetaṁ paṭicca vuttaṁ? an10.28 Dvīsu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. an10.28 Katamesu dvīsu? What two? Nāme ca rūpe ca …pe… Name and form. … katamesu tīsu? What three? imesu kho, āvuso, tīsu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. an10.28 ‘Tayo pañhā tayo uddesā tīṇi veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. an10.28 ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. an10.28 Kiñcetaṁ paṭicca vuttaṁ? an10.28 Catūsu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. With a mind well developed in four things—seeing their limits and fully comprehending their meaning—a mendicant makes an end of suffering in this very life. Katamesu catūsu? What four? Catūsu satipaṭṭhānesu— The four kinds of mindfulness meditation. … imesu kho, āvuso, catūsu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. With a mind well developed in these four things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. … ‘Cattāro pañhā cattāro uddesā cattāri veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. an10.28 ‘Pañca pañhā pañcuddesā pañca veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. an10.28 Kiñcetaṁ paṭicca vuttaṁ? an10.28 Pañcasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. an10.28 Katamesu pañcasu? What five? Pañcasu indriyesu …pe… The five faculties. … katamesu chasu? What six? imesu kho, āvuso, aṭṭhasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. an10.28 ‘Aṭṭha pañhā aṭṭhuddesā aṭṭha veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. an10.28 ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. an10.28 Kiñcetaṁ paṭicca vuttaṁ? an10.28 Navasu, āvuso, dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. Katamesu navasu? What nine? Navasu sattāvāsesu— The nine abodes of sentient beings. imesu kho, āvuso, navasu dhammesu bhikkhu sammā nibbindamāno sammā virajjamāno sammā vimuccamāno sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming completely disillusioned, dispassionate, and freed regarding these nine things, seeing their limits and fully comprehending their meaning, a mendicant makes an end of suffering in this very life. ‘Nava pañhā navuddesā nava veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. an10.28 ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti kho panetaṁ vuttaṁ bhagavatā. ‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, Kiñcetaṁ paṭicca vuttaṁ? but why did he say it? Dasasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. Becoming well developed in ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. Katamesu dasasu? What ten? Dasasu kusalesu kammapathesu— The ten ways of performing skillful deeds. imesu kho, āvuso, dasasu dhammesu bhikkhu sammā subhāvitacitto sammā pariyantadassāvī sammadatthaṁ abhisamecca diṭṭheva dhamme dukkhassantakaro hoti. With a mind well developed in these ten things—seeing their limits and fully fathoming their meaning—a mendicant makes an end of suffering in this very life. ‘Dasa pañhā dasuddesā dasa veyyākaraṇānī’ti, iti yaṁ taṁ vuttaṁ bhagavatā idametaṁ paṭicca vuttaṁ. ‘Ten things: question, passage for recitation, and answer.’ That’s what the Buddha said, and this is why he said it. Iti kho, āvuso, yaṁ taṁ vuttaṁ bhagavatā saṅkhittena bhāsitāsu mahāpañhāsu: That’s how I understand the detailed meaning of what the Buddha said in brief in ‘The Great Questions’. bhāsitāsu mahāpañhāsu → bhagavatā mahāpañhesu (sya-all, pts1ed) ‘eko pañho eko uddeso ekaṁ veyyākaraṇaṁ …pe… an10.28
Idhupāli, bhikkhu sīlavā hoti; pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. sātthaṁ sabyañjanaṁ → satthā sabyañjanā (bj) " ubhayāni kho panassa pātimokkhāni vitthārena svāgatāni honti suvibhattāni suppavattīni suvinicchitāni suttaso anubyañjanaso; Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. vinaye kho pana ṭhito hoti asaṁhīro; They’re firm and unfaltering in the training.
Idhupāli, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu; It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā; They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. pātimokkhaṁ kho panassa vitthārena svāgataṁ hoti suvibhattaṁ suppavattaṁ suvinicchitaṁ suttaso anubyañjanaso; Both monastic codes have been passed down to them in detail, well analyzed, well mastered, well evaluated in both the rules and accompanying material. paṭibalo hoti gilānaṁ upaṭṭhātuṁ vā upaṭṭhāpetuṁ vā; They’re able to care for the sick or get someone else to do so.
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Yampi, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, When a mendicant is ethical, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṁvattati. this warm-hearted quality makes for fondness and respect, conducing to inclusion, harmony, and unity, without quarreling. Puna caparaṁ, bhikkhave, bhikkhu bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. …
Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. gathito → gadhito (cck, sya2ed, pts1ed, mr) | ajjhosanno → ajjhāpanno (sabbattha) Idha pana, gahapati, ekacco kāmabhogī dhammena bhoge pariyesati asāhasena; Next, a pleasure seeker seeks wealth using legitimate, non-coercive means. dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti. They make themselves happy and pleased, and they share it and make merit. Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. Tatra, gahapati, yvāyaṁ kāmabhogī adhammena bhoge pariyesati sāhasena, adhammena bhoge pariyesitvā sāhasena na attānaṁ sukheti na pīṇeti na saṁvibhajati na puññāni karoti, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi gārayho. Now, consider the pleasure seeker who seeks wealth using illegitimate, coercive means, and who doesn’t make themselves happy and pleased, nor share it and make merit. They may be criticized on three grounds. ‘Adhammena bhoge pariyesati sāhasenā’ti, iminā paṭhamena ṭhānena gārayho. They seek for wealth using illegitimate, coercive means. This is the first ground for criticism. ‘Na attānaṁ sukheti na pīṇetī’ti, iminā dutiyena ṭhānena gārayho. They don’t make themselves happy and pleased. This is the second ground for criticism. Tatra, gahapati yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī tīhi ṭhānehi pāsaṁso ekena ṭhānena gārayho. Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. But they enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. They may be praised on three grounds and criticized on one. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise. ‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. They share it and make merit. This is the third ground for praise. ‘Te ca bhoge gathito mucchito ajjhosanno anādīnavadassāvī anissaraṇapañño paribhuñjatī’ti, iminā ekena ṭhānena gārayho. They enjoy that wealth tied, infatuated, attached, blind to the drawbacks, and not understanding the escape. This is the one ground for criticism. Ayaṁ, gahapati, kāmabhogī imehi tīhi ṭhānehi pāsaṁso iminā ekena ṭhānena gārayho. This pleasure seeker may be praised on these three grounds, and criticized on this one. Tatra, gahapati, yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ, gahapati, kāmabhogī catūhi ṭhānehi pāsaṁso. Now, consider the pleasure seeker who seeks wealth using legitimate, non-coercive means, and who makes themselves happy and pleased, and shares it and makes merit. And they enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. They may be praised on four grounds. ‘Dhammena bhoge pariyesati asāhasenā’ti, iminā paṭhamena ṭhānena pāsaṁso. They seek for wealth using legitimate, non-coercive means. This is the first ground for praise. ‘Attānaṁ sukheti pīṇetī’ti, iminā dutiyena ṭhānena pāsaṁso. They make themselves happy and pleased. This is the second ground for praise. ‘Saṁvibhajati puññāni karotī’ti, iminā tatiyena ṭhānena pāsaṁso. They share it and make merit. This is the third ground for praise. ‘Te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjatī’ti, iminā catutthena ṭhānena pāsaṁso. They enjoy that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape. This is the fourth ground for praise. Ayaṁ, gahapati, kāmabhogī imehi catūhi ṭhānehi pāsaṁso. This pleasure seeker may be praised on these four grounds. Ime kho, gahapati, dasa kāmabhogī santo saṁvijjamānā lokasmiṁ. These are the ten pleasure seekers found in the world. Imesaṁ kho, gahapati, dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca. The pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten. pāmokkho → mokkho (si) Seyyathāpi, gahapati, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo. Sappimaṇḍo tattha aggamakkhāyati. From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these. Evamevaṁ kho, gahapati, imesaṁ dasannaṁ kāmabhogīnaṁ yvāyaṁ kāmabhogī dhammena bhoge pariyesati asāhasena, dhammena bhoge pariyesitvā asāhasena attānaṁ sukheti pīṇeti saṁvibhajati puññāni karoti, te ca bhoge agathito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati, ayaṁ imesaṁ dasannaṁ kāmabhogīnaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro cā”ti. In the same way, the pleasure seeker who seeks wealth using legitimate, non-coercive means, who makes themselves happy and pleased, and shares it and makes merit, and who uses that wealth untied, uninfatuated, unattached, seeing the drawbacks, and understanding the escape is the foremost, best, chief, highest, and finest of the ten.” "pāmokkho → mokkho (si) " Paṭhamaṁ. "
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. They’re very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. They have good friends, companions, and associates. Sammādiṭṭhiko hoti sammādassanena samannāgato. They have right view, possessing right perspective.
“Idha, subhūti, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. “Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Yampi, subhūti, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. When a mendicant is ethical, this is an outcome of faith. Puna caparaṁ, subhūti, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Yampi, subhūti, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā, idampi, subhūti, saddhassa saddhāpadānaṁ hoti. When a mendicant is learned, this is an outcome of faith. Ayaṁ, bhante, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. This mendicant is ethical … Ayaṁ, bhante, bhikkhu bahussuto hoti sutadharo sutasannicayo; ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. This mendicant is learned … Ayaṁ, bhante, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. This mendicant has good friends … Ayaṁ, bhante, bhikkhu suvaco hoti …pe… anusāsaniṁ. This mendicant is easy to admonish …
Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. A mendicant is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. And on account of that they don’t glorify themselves or put others down. agadhito → agathito (bj, pts1ed) Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition. Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Furthermore, a mendicant is content with any kind of almsfood … Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. dn33 Puna caparaṁ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati; aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti na paraṁ vambheti. Furthermore, a mendicant is content with any kind of lodgings … Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. dn33 Puna caparaṁ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṁseti na paraṁ vambheti. Furthermore, a mendicant enjoys giving up and loves to give up. They enjoy meditation and love to meditate. But they don’t glorify themselves or put down others on account of their love for giving up and meditation. Yo hi tattha dakkho analaso sampajāno paṭissato ayaṁ vuccatāvuso: ‘bhikkhu porāṇe aggaññe ariyavaṁse ṭhito’. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble tradition. Asaṭho hoti amāyāvī, yathābhūtaṁ attānaṁ āvikattā satthari vā viññūsu vā sabrahmacārīsu. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya kusalānaṁ dhammānaṁ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammādukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Pañca suddhāvāsā— Five pure abodes: saṭho hoti māyāvī … They’re devious and deceitful … pāpiccho hoti micchādiṭṭhī … They have corrupt wishes and wrong view … sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī …pe… They’re attached to their own views, holding them tight, and refusing to let go. yo so, āvuso, bhikkhu sandiṭṭhiparāmāsī hoti ādhānaggāhī duppaṭinissaggī, so sattharipi agāravo viharati appatisso, dhammepi agāravo viharati appatisso, saṅghepi agāravo viharati appatisso, sikkhāyapi na paripūrakārī hoti. dn33 Idhāvuso, bhikkhu sīlavā hoti. Pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Firstly, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Yaṁpāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati, ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. dn33 Ayampi dhammo nāthakaraṇo. This is a quality that serves as protector. Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. sātthā sabyañjanā → sātthaṁ sabyañjanaṁ (sya-all); sātthaṁ savyañjanaṁ (pts1ed) | dhātā → dhatā (bj, sya-all, km, pts1ed) Yaṁpāvuso, bhikkhu bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. dn33
Asaṭho hoti amāyāvī yathābhūtamattānaṁ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. They’re not devious or deceitful. They reveal themselves honestly to the Teacher or sensible spiritual companions. Āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. They’re wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. Ime pañca dhammā bahukārā. dn34 Puna caparaṁ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. Furthermore, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Ayaṁ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. This is the fourth cause. Puna caparaṁ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is very learned, remembering and keeping what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically. Ayaṁ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṁvattati. This is the fifth cause. idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. First, a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. Yaṁpāvuso, bhikkhu sīlavā hoti …pe… sikkhati sikkhāpadesu. dn34 Ayampi dhammo nāthakaraṇo. This is a quality that serves as protector. Puna caparaṁ, āvuso, bhikkhu bahussuto …pe… diṭṭhiyā suppaṭividdhā. Furthermore, a mendicant is learned.
“Idhāvuso visākha, assutavā puthujjano, ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto, sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto, “It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. Vedanaṁ …pe… They regard feeling … saññaṁ … perception … “Idhāvuso visākha, sutavā ariyasāvako, ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto, sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto, “It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. Na vedanaṁ …pe… They don’t regard feeling … na saññaṁ … perception …
Seyyathāpi, bhikkhave, gāvī taruṇavacchā thambañca ālumpati vacchakañca apacinati; Suppose there was a cow with a baby calf. She keeps the calf close as she grazes. evameva kho, bhikkhave, dhammatā esā diṭṭhisampannassa puggalassa: In the same way, this is the nature of a person accomplished in view. kiñcāpi yāni tāni sabrahmacārīnaṁ uccāvacāni kiṅkaraṇīyāni tattha ussukkaṁ āpanno hoti, atha khvāssa tibbāpekkhā hoti adhisīlasikkhāya adhicittasikkhāya adhipaññāsikkhāya. Though they might manage a diverse spectrum of duties for their spiritual companions, they still feel a keen regard for the training in higher ethics, higher mind, and higher wisdom. So evaṁ pajānāti: They understand,
Seyyathāpi, sunakkhatta, puriso manuññabhojanaṁ bhuttāvī chaḍḍeyya. Suppose someone had eaten some delectable food and thrown it up. chaḍḍeyya → chaddeyya (?) Taṁ kiṁ maññasi, sunakkhatta, What do you think, Sunakkhatta? api nu tassa purisassa tasmiṁ bhatte puna bhottukamyatā assā”ti? Would that person want to eat that food again?” bhatte → vante (si); bhutte (mr) “No hetaṁ, bhante”. “No, sir.
Idhāvuso, assutavā puthujjano ariyānaṁ adassāvī ariyadhammassa akovido ariyadhamme avinīto sappurisānaṁ adassāvī sappurisadhammassa akovido sappurisadhamme avinīto It’s when an unlearned ordinary person has not seen the noble ones, and is neither skilled nor trained in the teaching of the noble ones. They’ve not seen true persons, and are neither skilled nor trained in the teaching of the true persons. rūpaṁ attato samanupassati rūpavantaṁ vā attānaṁ attani vā rūpaṁ rūpasmiṁ vā attānaṁ. They regard form as self, self as having form, form in self, or self in form. Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. But that form of theirs decays and perishes, Tassa rūpavipariṇāmaññathābhāvā rūpavipariṇāmānuparivatti viññāṇaṁ hoti. and consciousness latches on to the perishing of form. Idhāvuso, sutavā ariyasāvako ariyānaṁ dassāvī ariyadhammassa kovido ariyadhamme suvinīto sappurisānaṁ dassāvī sappurisadhammassa kovido sappurisadhamme suvinīto It’s when a learned noble disciple has seen the noble ones, and is skilled and trained in the teaching of the noble ones. They’ve seen true persons, and are skilled and trained in the teaching of the true persons. na rūpaṁ attato samanupassati na rūpavantaṁ vā attānaṁ na attani vā rūpaṁ na rūpasmiṁ vā attānaṁ. They don’t regard form as self, self as having form, form in self, or self in form. Tassa taṁ rūpaṁ vipariṇamati, aññathā hoti. When that form of theirs decays and perishes, Tassa rūpavipariṇāmaññathābhāvā na ca rūpavipariṇāmānuparivatti viññāṇaṁ hoti. consciousness doesn’t latch on to the perishing of form.
Atha kho āyasmantaṁ pukkusātiṁ pattacīvarapariyesanaṁ carantaṁ vibbhantā gāvī jīvitā voropesi. But while he was wandering in search of a bowl and robes, a stray cow took his life. vibbhantā gāvī → bhantagāvī (si, pts1ed), vibhantagāvī (si), gāvī (sya-all, km) Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “yo so, bhante, pukkusāti nāma kulaputto bhagavatā saṅkhittena ovādena ovadito so kālaṅkato. “Sir, the gentleman named Pukkusāti, who was advised in brief by the Buddha, has passed away. Tassa kā gati, ko abhisamparāyo”ti? Where has he been reborn in his next life?”
Seyyathāpi, bhikkhave, gāvī niccammā kuṭṭañce nissāya tiṭṭheyya. Ye kuṭṭanissitā pāṇā te naṁ khādeyyuṁ. Suppose there was a flayed cow. If she stands by a wall, the creatures on the wall bite her. kuṭṭañce → kuḍḍañce (bj, sya-all, km, pts1ed, pts2ed) Rukkhañce nissāya tiṭṭheyya, ye rukkhanissitā pāṇā te naṁ khādeyyuṁ. If she stands under a tree, the creatures in the tree bite her. Udakañce nissāya tiṭṭheyya, ye udakanissitā pāṇā te naṁ khādeyyuṁ. If she stands in some water, the creatures in the water bite her. Ākāsañce nissāya tiṭṭheyya, ye ākāsanissitā pāṇā te naṁ khādeyyuṁ. If she stands in the open, the creatures in the open bite her.