Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Kassapa, take the case of a senior mendicant who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other mendicants who don’t want to train to take up the training. And they don’t truthfully and correctly praise at the right time those mendicants who do want to train. I don’t praise that kind of senior mendicant. Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṁ bhaṇāmi. That’s why I don’t praise that kind of senior mendicant. navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. Take the case of a junior mendicant who doesn’t want to train … Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ ahitāya dukkhāyāti. an3.91 Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṁ bhaṇāmi. That’s why I don’t praise that kind of junior mendicant. Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, therassa bhikkhuno vaṇṇaṁ bhaṇāmi. Kassapa, take the case of a senior mendicant who does want to train and praises taking up the training. They encourage other mendicants who don’t want to train to take up the training. And they truthfully and correctly praise at the right time those mendicants who do want to train. I praise that kind of senior mendicant. Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. Because, hearing that I praised that mendicant, other mendicants might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness. Tasmāhaṁ, kassapa, evarūpassa therassa bhikkhuno vaṇṇaṁ bhaṇāmi. That’s why I praise that kind of senior mendicant. navo cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṁ bhaṇati bhūtaṁ tacchaṁ kālena, evarūpassāhaṁ, kassapa, navassa bhikkhuno vaṇṇaṁ bhaṇāmi. Take the case of a junior mendicant who wants to train … Satthā hissa vaṇṇaṁ bhaṇatīti aññe naṁ bhikkhū bhajeyyuṁ, ye naṁ bhajeyyuṁ tyāssa diṭṭhānugatiṁ āpajjeyyuṁ, yyāssa diṭṭhānugatiṁ āpajjeyyuṁ tesaṁ taṁ assa dīgharattaṁ hitāya sukhāyāti. an3.91 Tasmāhaṁ, kassapa, evarūpassa navassa bhikkhuno vaṇṇaṁ bhaṇāmī”ti. That’s why I praise that kind of junior mendicant.”
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. One wild colt is fast, but not beautiful or well proportioned. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Another wild colt is fast and beautiful, but not well proportioned. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. While another wild colt is fast, beautiful, and well proportioned. Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. One wild person is fast, but not beautiful or well proportioned. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Another wild person is fast and beautiful, but not well proportioned. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. While another wild person is fast, beautiful, and well proportioned. Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno? And how is a wild person fast, but not beautiful or well proportioned? Idamassa na vaṇṇasmiṁ vadāmi. This is how they’re not beautiful, I say. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno. This is how a wild person is fast, but not beautiful or well proportioned. Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno? And how is a wild person fast and beautiful, but not well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. This is how a wild person is fast and beautiful, but not well proportioned. Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? And how is a wild person fast, beautiful, and well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. This is how a wild person is fast, beautiful, and well proportioned.
Idha, bhikkhave, ekacco assaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. One excellent horse is fast, but not beautiful or well proportioned. Idha pana, bhikkhave, ekacco assaparasso javasampanno hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Another excellent horse is fast and beautiful, but not well proportioned. Idha pana, bhikkhave, ekacco assaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. While another excellent horse is fast, beautiful, and well proportioned. Idha, bhikkhave, ekacco purisaparasso javasampanno hoti; na vaṇṇasampanno na ārohapariṇāhasampanno. One excellent person is fast, but not beautiful or well proportioned. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno. Another excellent person is fast and beautiful, but not well proportioned. Idha pana, bhikkhave, ekacco purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. While another excellent person is fast, beautiful, and well proportioned. Kathañca, bhikkhave, purisaparasso javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno? And how is an excellent person fast, but not beautiful or well proportioned? Idamassa na vaṇṇasmiṁ vadāmi. This is how they’re not beautiful, I say. na vaṇṇasampanno, na ārohapariṇāhasampanno. but not beautiful or well proportioned. Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? And how is an excellent person fast and beautiful, but not well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno. This is how an excellent person is fast and beautiful, but not well proportioned. Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? And how is an excellent person fast, beautiful, and well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. This is how an excellent person is fast, beautiful, and well proportioned.
Idha, bhikkhave, ekacco assakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. One wild colt is fast, but not beautiful or well proportioned. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Another wild colt is fast and beautiful, but not well proportioned. Idha pana, bhikkhave, ekacco assakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. While another wild colt is fast, beautiful, and well proportioned. Idha, bhikkhave, ekacco purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno, na ārohapariṇāhasampanno. One wild person is fast, but not beautiful or well proportioned. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. Another wild person is fast and beautiful, but not well proportioned. Idha pana, bhikkhave, ekacco purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. While another wild person is fast, beautiful, and well proportioned. Kathañca, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno? And how is a wild person fast, but not beautiful or well proportioned? Idamassa na vaṇṇasmiṁ vadāmi. This is how they’re not beautiful, I say. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti, na vaṇṇasampanno na ārohapariṇāhasampanno. This is how a wild person is fast, but not beautiful or well proportioned. Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno? And how is a wild person fast and beautiful, but not well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno. This is how a wild person is fast and beautiful, but not well proportioned. Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? And how is a wild person fast, beautiful, and well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. This is how a wild person is fast, beautiful, and well proportioned. javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. is fast, beautiful, and well proportioned. javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. is fast, beautiful, and well proportioned. javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? fast, beautiful, and well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. This is how an excellent person fast, beautiful, and well proportioned. javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. is fast, beautiful, and well proportioned. javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. is fast, beautiful, and well proportioned. javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca? fast, beautiful, and well proportioned? Idamassa vaṇṇasmiṁ vadāmi. This is how they’re beautiful, I say. Evaṁ kho, bhikkhave, bhaddo purisājānīyo javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca. This is how a fine thoroughbred person is fast, beautiful, and well proportioned.
“Idha, bhikkhave, bhikkhu adhikaraṇiko hoti, adhikaraṇasamathassa na vaṇṇavādī. “Firstly, a mendicant raises disciplinary issues and doesn’t praise the settlement of disciplinary issues. Yampi, bhikkhave, bhikkhu adhikaraṇiko hoti adhikaraṇasamathassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity. Puna caparaṁ, bhikkhave, bhikkhu na sikkhākāmo hoti, sikkhāsamādānassa na vaṇṇavādī. Furthermore, a mendicant doesn’t want to train, and doesn’t praise taking up the training. … sikkhāsamādānassa → sikkhākāmassa (mr) Yampi, bhikkhave, bhikkhu na sikkhākāmo hoti sikkhāsamādānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu pāpiccho hoti, icchāvinayassa na vaṇṇavādī. Furthermore, a mendicant has corrupt wishes, and doesn’t praise getting rid of wishes. … Yampi, bhikkhave, bhikkhu pāpiccho hoti icchāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu kodhano hoti, kodhavinayassa na vaṇṇavādī. Furthermore, a mendicant is irritable, and doesn’t praise getting rid of anger. … Yampi, bhikkhave, bhikkhu kodhano hoti kodhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu makkhī hoti, makkhavinayassa na vaṇṇavādī. Furthermore, a mendicant denigrates others, and doesn’t praise getting rid of denigration. … Yampi, bhikkhave, bhikkhu makkhī hoti makkhavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu saṭho hoti, sāṭheyyavinayassa na vaṇṇavādī. Furthermore, a mendicant is devious, and doesn’t praise getting rid of deviousness. … Yampi, bhikkhave, bhikkhu saṭho hoti sāṭheyyavinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu māyāvī hoti, māyāvinayassa na vaṇṇavādī. Furthermore, a mendicant is deceitful, and doesn’t praise getting rid of deceitfulness. … Yampi, bhikkhave, bhikkhu māyāvī hoti māyāvinayassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti, dhammanisantiyā na vaṇṇavādī. Furthermore, a mendicant doesn’t pay attention to the teachings, and doesn’t praise attending to the teachings. … Yampi, bhikkhave, bhikkhu dhammānaṁ na nisāmakajātiko hoti dhammanisantiyā na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu na paṭisallīno hoti, paṭisallānassa na vaṇṇavādī. Furthermore, a mendicant is not in retreat, and doesn’t praise retreat. … Yampi, bhikkhave, bhikkhu na paṭisallīno hoti paṭisallānassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti, paṭisanthārakassa na vaṇṇavādī. Furthermore, a mendicant is inhospitable to their spiritual companions, and doesn’t praise hospitality. paṭisanthārako → paṭisandhārako (mr) Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ na paṭisanthārako hoti paṭisanthārakassa na vaṇṇavādī, ayampi dhammo na piyatāya na garutāya na bhāvanāya na sāmaññāya na ekībhāvāya saṁvattati. This quality doesn’t conduce to fondness, respect, esteem, harmony, and unity. Idha pana, bhikkhave, bhikkhu na adhikaraṇiko hoti, adhikaraṇasamathassa vaṇṇavādī. Next, a mendicant doesn’t raise disciplinary issues and praises the settlement of disciplinary issues. Yampi, bhikkhave, bhikkhu na adhikaraṇiko hoti adhikaraṇasamathassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. This quality conduces to fondness, respect, esteem, harmony, and unity. Puna caparaṁ, bhikkhave, bhikkhu sikkhākāmo hoti, sikkhāsamādānassa vaṇṇavādī. Furthermore, a mendicant wants to train, and praises taking up the training. … Yampi, bhikkhave, bhikkhu sikkhākāmo hoti sikkhāsamādānassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu appiccho hoti, icchāvinayassa vaṇṇavādī. Furthermore, a mendicant has few desires, and praises getting rid of desires. … Yampi, bhikkhave, bhikkhu appiccho hoti icchāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu akkodhano hoti, kodhavinayassa vaṇṇavādī. Furthermore, a mendicant is not irritable, and praises getting rid of anger. … Yampi, bhikkhave, bhikkhu akkodhano hoti kodhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu amakkhī hoti, makkhavinayassa vaṇṇavādī. Furthermore, a mendicant doesn’t denigrate others, and praises getting rid of denigration. … Yampi, bhikkhave, bhikkhu amakkhī hoti makkhavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu asaṭho hoti, sāṭheyyavinayassa vaṇṇavādī. Furthermore, a mendicant isn’t devious, and praises getting rid of deviousness. … Yampi, bhikkhave, bhikkhu asaṭho hoti sāṭheyyavinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu amāyāvī hoti, māyāvinayassa vaṇṇavādī. Furthermore, a mendicant isn’t deceitful, and praises getting rid of deceitfulness. … Yampi, bhikkhave, bhikkhu amāyāvī hoti māyāvinayassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti, dhammanisantiyā vaṇṇavādī. Furthermore, a mendicant pays attention to the teachings, and praises attending to the teachings. … Yampi, bhikkhave, bhikkhu dhammānaṁ nisāmakajātiko hoti dhammanisantiyā vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu paṭisallīno hoti, paṭisallānassa vaṇṇavādī. Furthermore, a mendicant is in retreat, and praises retreat. … Yampi, bhikkhave, bhikkhu paṭisallīno hoti paṭisallānassa vaṇṇavādī, ayampi dhammo …pe… ekībhāvāya saṁvattati. an10.87 Puna caparaṁ, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti, paṭisanthārakassa vaṇṇavādī. Furthermore, a mendicant is hospitable to their spiritual companions, and praises hospitality. Yampi, bhikkhave, bhikkhu sabrahmacārīnaṁ paṭisanthārako hoti paṭisanthārakassa vaṇṇavādī, ayampi dhammo piyatāya garutāya bhāvanāya sāmaññāya ekībhāvāya saṁvattati. This quality conduces to fondness, respect, esteem, harmony, and unity.
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati; They kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. They encourage others to do these things. They approve of these things. And they praise these things. attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati; an10.224 attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati; an10.224 attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati; an10.224 attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati; an10.224 attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati; an10.224 attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati; an10.224 attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati; an10.224 attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati; an10.224 attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati— an10.224 Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati; They don’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. They encourage others to do these things. They approve of these things. And they praise these things. attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati; an10.224 attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati; an10.224 attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati; an10.224 attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati; an10.224 attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā ca samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati; an10.224 attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati; an10.224 attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati; an10.224 attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati; an10.224 attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— an10.224
suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. but his pupil Brahmadatta praised them in many ways. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. but his pupil Brahmadatta praised them in many ways. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. while his pupil Brahmadatta praises them in many ways. suppiyassa pana paribbājakassa antevāsī brahmadatto māṇavo anekapariyāyena buddhassa vaṇṇaṁ bhāsati, dhammassa vaṇṇaṁ bhāsati, saṅghassa vaṇṇaṁ bhāsati. dn1 Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi na ānando na somanassaṁ na cetaso uppilāvitattaṁ karaṇīyaṁ. If others praise me, the teaching, or the Saṅgha, don’t make yourselves thrilled, elated, and excited. uppilāvitattaṁ → ubbilāvitattaṁ (bj, sya-all); ubbillāvitattaṁ (pts1ed) Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra ce tumhe assatha ānandino sumanā uppilāvitā tumhaṁ yevassa tena antarāyo. You’ll get thrilled, elated, and excited, which would be an obstacle for you alone. uppilāvitā → ubbilāvino (bj); ubbilāvitattā (sya-all); ubbillāvitā (pts1ed) Mamaṁ vā, bhikkhave, pare vaṇṇaṁ bhāseyyuṁ, dhammassa vā vaṇṇaṁ bhāseyyuṁ, saṅghassa vā vaṇṇaṁ bhāseyyuṁ, tatra tumhehi bhūtaṁ bhūtato paṭijānitabbaṁ: If others praise me, the teaching, or the Saṅgha, you should acknowledge that what is true is in fact true: Appamattakaṁ kho panetaṁ, bhikkhave, oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. When an ordinary person speaks praise of the Realized One, they speak only of trivial, insignificant details of mere ethics. Katamañca taṁ, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya? And what are the trivial, insignificant details of mere ethics that an ordinary person speaks of? iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. iti vā hi, bhikkhave, puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. Such is an ordinary person’s praise of the Realized One. Idaṁ kho, bhikkhave, appamattakaṁ oramattakaṁ sīlamattakaṁ, yena puthujjano tathāgatassa vaṇṇaṁ vadamāno vadeyya. These are the trivial, insignificant details of mere ethics that an ordinary person speaks of when they speak praise of the Realized One. Atthi, bhikkhave, aññeva dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. There are other principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. Those who genuinely praise the Realized One would rightly speak of these things. Katame ca te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ? And what are these principles? Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. Tatra, bhikkhave, yo so satto paṭhamaṁ upapanno, so dīghāyukataro ca hoti vaṇṇavantataro ca mahesakkhataro ca. And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. And those who genuinely praise the Realized One would rightly speak of these things. Ime kho te, bhikkhave, dhammā gambhīrā duddasā duranubodhā santā paṇītā atakkāvacarā nipuṇā paṇḍitavedanīyā, ye tathāgato sayaṁ abhiññā sacchikatvā pavedeti, yehi tathāgatassa yathābhuccaṁ vaṇṇaṁ sammā vadamānā vadeyyuṁ. These are the principles—deep, hard to see, hard to understand, peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute—which the Realized One makes known after realizing them with his own insight. And those who genuinely praise the Realized One would rightly speak of these things.
vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious. vaṇṇavanto yasassino; so beautiful and glorious.
Te tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā, yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce. You’ve both abandoned the best caste to join an inferior caste, namely these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman. Tayidaṁ na sādhu, tayidaṁ nappatirūpaṁ, yaṁ tumhe seṭṭhaṁ vaṇṇaṁ hitvā hīnamattha vaṇṇaṁ ajjhupagatā yadidaṁ muṇḍake samaṇake ibbhe kaṇhe bandhupādāpacce’ti. This is not right, it’s not proper!’ Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. It was beautiful, fragrant, and delicious, like ghee or butter. Yathā yathā kho te, vāseṭṭha, sattā rasapathaviṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ rasapathaviṁ paribhuñjantānaṁ kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; rasapathaviṁ paribhuñjantānaṁ → etthantare pāṭho sya-all, pts1ed potthakesu natthi | vaṇṇavevaṇṇatā → vaṇṇavevajjatā (ṭīkā) Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. some beautiful, some ugly. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. ‘We’re more beautiful, they’re the ugly ones!’ So ahosi vaṇṇasampanno gandhasampanno rasasampanno, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇo ahosi. It was beautiful, fragrant, and delicious, like ghee or butter. Yathā yathā kho te, vāseṭṭha, sattā bhūmipappaṭakaṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. some beautiful, some ugly. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. ‘We’re more beautiful, they’re the ugly ones!’ Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā, seyyathāpi nāma sampannaṁ vā sappi sampannaṁ vā navanītaṁ evaṁvaṇṇā ahosi. They were beautiful, fragrant, and delicious, like ghee or butter. Yathā yathā kho te, vāseṭṭha, sattā padālataṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; Ekidaṁ sattā vaṇṇavanto honti, ekidaṁ sattā dubbaṇṇā. some beautiful, some ugly. Tattha ye te sattā vaṇṇavanto, te dubbaṇṇe satte atimaññanti: And the beautiful beings looked down on the ugly ones: ‘mayametehi vaṇṇavantatarā, amhehete dubbaṇṇatarā’ti. ‘We’re more beautiful, they’re the ugly ones!’ Yathā yathā kho te, vāseṭṭha, sattā akaṭṭhapākaṁ sāliṁ paribhuñjantā tambhakkhā tadāhārā ciraṁ dīghamaddhānaṁ aṭṭhaṁsu tathā tathā tesaṁ sattānaṁ bhiyyoso mattāya kharattañceva kāyasmiṁ okkami, vaṇṇavevaṇṇatā ca paññāyittha, itthiyā ca itthiliṅgaṁ pāturahosi purisassa ca purisaliṅgaṁ. But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. dn27 So ahosi vaṇṇasampanno gandhasampanno rasasampanno. dn27 Sā ahosi vaṇṇasampannā gandhasampannā rasasampannā. dn27
appasaddakāmo kho pana so āyasmā appasaddassa vaṇṇavādī. The venerable likes quiet and praises quiet. Yepi samaṇassa gotamassa sāvakā sabrahmacārīhi sampayojetvā sikkhaṁ paccakkhāya hīnāyāvattanti tepi satthu ceva vaṇṇavādino honti, dhammassa ca vaṇṇavādino honti, saṅghassa ca vaṇṇavādino honti, attagarahinoyeva honti anaññagarahino, “mayamevamhā alakkhikā mayaṁ appapuññā te mayaṁ evaṁ svākkhāte dhammavinaye pabbajitvā nāsakkhimhā yāvajīvaṁ paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ caritun”ti. Even when a disciple of the ascetic Gotama resigns the training and returns to a lesser life, having been overly attached to their spiritual companions, they speak only praise of the teacher, the teaching, and the Saṅgha. They blame only themselves, not others: “We were unlucky, we had little merit. For even after going forth in such a well explained teaching and training we weren’t able to practice for life the perfectly full and pure spiritual life.” Bhagavā hi, bhante, appāhāro, appāhāratāya ca vaṇṇavādī. The Buddha eats little and praises eating little. Yampi, bhante, bhagavā appāhāro, appāhāratāya ca vaṇṇavādī imaṁ kho ahaṁ, bhante, bhagavati paṭhamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the first such quality I see in the Buddha. Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī. Furthermore, the Buddha is content with any kind of robe, and praises such contentment. Yampi, bhante, bhagavā santuṭṭho itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati dutiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the second such quality I see in the Buddha. Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī. Furthermore, the Buddha is content with any kind of almsfood, and praises such contentment. Yampi, bhante, bhagavā santuṭṭho itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati tatiyaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the third such quality I see in the Buddha. Puna caparaṁ, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī. Furthermore, the Buddha is content with any kind of lodging, and praises such contentment. Yampi, bhante, bhagavā santuṭṭho itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati catutthaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the fourth such quality I see in the Buddha. Puna caparaṁ, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī. Furthermore, the Buddha is secluded, and praises seclusion. Yampi, bhante, bhagavā pavivitto, pavivekassa ca vaṇṇavādī, imaṁ kho ahaṁ, bhante, bhagavati pañcamaṁ dhammaṁ samanupassāmi yena bhagavantaṁ sāvakā sakkaronti garuṁ karonti mānenti pūjenti, sakkatvā garuṁ katvā upanissāya viharanti. This is the fifth such quality I see in the Buddha. “‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi. “Suppose, Udāyī, my disciples were loyal to me because I eat little. Well, there are disciples of mine who eat a cupful of food, or half a cupful; they eat a wood apple, or half a wood apple. ‘Appāhāro samaṇo gotamo, appāhāratāya ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā kosakāhārāpi aḍḍhakosakāhārāpi beluvāhārāpi aḍḍhabeluvāhārāpi na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I eat little, then those disciples who eat even less would not be loyal to me. ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti. Suppose my disciples were loyal to me because I’m content with any kind of robe. Well, there are disciples of mine who have rag robes, wearing shabby robes. They gather scraps from charnel grounds, rubbish dumps, and shops, make them into a patchwork robe and wear it. uccinitvā → ucciṇitvā (si); ucchinditvā (mr) | saṅkārakūṭā vā pāpaṇikā vā nantakāni → pāpaṇikāni vā nantakāni vā (si) ‘Santuṭṭho samaṇo gotamo itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā paṁsukūlikā lūkhacīvaradharā te susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṁ karitvā dhārenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m content with any kind of robe, then those disciples who wear rag robes would not be loyal to me. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā, te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti. Suppose my disciples were loyal to me because I’m content with any kind of almsfood. Well, there are disciples of mine who eat only almsfood, wander indiscriminately for almsfood, happy to eat whatever they glean. When they’ve entered an inhabited area, they don’t consent when invited to sit down. ‘Santuṭṭho samaṇo gotamo itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā piṇḍapātikā sapadānacārino uñchāsake vate ratā te antaragharaṁ paviṭṭhā samānā āsanenapi nimantiyamānā na sādiyanti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m content with any kind of almsfood, then those disciples who eat only almsfood would not be loyal to me. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā rukkhamūlikā abbhokāsikā, te aṭṭhamāse channaṁ na upenti. Suppose my disciples were loyal to me because I’m content with any kind of lodging. Well, there are disciples of mine who stay at the root of a tree, in the open air. For eight months they don’t go under a roof. ‘Santuṭṭho samaṇo gotamo itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, ye te, udāyi, mama sāvakā rukkhamūlikā abbhokāsikā te aṭṭhamāse channaṁ na upenti, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m content with any kind of lodging, then those disciples who stay at the root of a tree would not be loyal to me. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ, santi kho pana me, udāyi, sāvakā āraññikā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti, te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya. Suppose my disciples were loyal to me because I’m secluded and I praise seclusion. Well, there are disciples of mine who live in the wilderness, in remote lodgings. Having ventured deep into remote lodgings in the wilderness and the forest, they live there, coming down to the midst of the Saṅgha each fortnight for the recitation of the monastic code. ‘Pavivitto samaṇo gotamo, pavivekassa ca vaṇṇavādī’ti, iti ce maṁ, udāyi, sāvakā sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. Ye te, udāyi, mama sāvakā āraññakā pantasenāsanā araññavanapatthāni pantāni senāsanāni ajjhogāhetvā viharanti te anvaddhamāsaṁ saṅghamajjhe osaranti pātimokkhuddesāya, na maṁ te iminā dhammena sakkareyyuṁ garuṁ kareyyuṁ māneyyuṁ pūjeyyuṁ, sakkatvā garuṁ katvā upanissāya vihareyyuṁ. So if it were the case that my disciples are loyal to me because I’m secluded and praise seclusion, then those disciples who live in the wilderness would not be loyal to me.