Other Translations: Deutsch , Italiano , ру́сский язы́к , Srpski
From: ,
Majjhima Nikāya 33 Middle Discourses 33
Mahāgopālakasutta The Longer Discourse on the Cowherd
Evaṁ me sutaṁ—So I have heard. Thus I heard:
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. On one occasion the Blessed One was living at Sāvatthi in Jetā’s Grove, Anāthapiṇḍika’s Park.
Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the mendicants, There he addressed the bhikkhus thus:
“bhikkhavo”ti. “Mendicants!” ‘Bhikkhus.’
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Venerable sir,” they replied. ‘Venerable sir,’ they replied.
Bhagavā etadavoca: The Buddha said this: The Blessed One said this:
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. “Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle. ‘Bhikkhus, when a herdsman is endowed with eleven factors he is incapable of rearing and keeping a herd of cattle.
Katamehi ekādasahi? What eleven? With what eleven?
Idha, bhikkhave, gopālako na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti anavasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te na atirekapūjāya pūjetā hoti. It’s when a cowherd doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to the bulls who are fathers and captains of the herd. Here a herdsman has no knowledge of form, he is unskilled in characteristics, he fails to pick out flies’ eggs, he fails to cover up wounds, he fails to smoke out (the byres), he does not know the watering-place, he does not know what it is to have drunk, he does not know the road, he is unskilled in pastures, as a milker he leaves none, and he makes no extra offering to those bulls who are the fathers and leaders of the herd.
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. A cowherd with these eleven factors can’t maintain and expand a herd of cattle. When a herdsman is endowed with these eleven factors, he is incapable of rearing and keeping a herd of cattle.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. ‘So too, when a bhikkhu is endowed with eleven dhammas, he is incapable of growth, increase and fulfilment in this Dhamma and Discipline.
Katamehi ekādasahi? What eleven? With what eleven?
Idha, bhikkhave, bhikkhu na rūpaññū hoti, na lakkhaṇakusalo hoti, na āsāṭikaṁ hāretā hoti, na vaṇaṁ paṭicchādetā hoti, na dhūmaṁ kattā hoti, na titthaṁ jānāti, na pītaṁ jānāti, na vīthiṁ jānāti, na gocarakusalo hoti, anavasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. It’s when a mendicant doesn’t know form, is unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t spread smoke, doesn’t know the ford, doesn’t know satisfaction, doesn’t know the trail, is not skilled in ranges, milks dry, and doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. Here a bhikkhu has no knowledge of form, he is unskilled in characteristics, he fails to pick out flies’ eggs, he fails to cover up wounds, he fails to smoke out (the byres), he does not know the watering-place, he does not know what it is to have drunk, he does not know the road, he is unskilled in pastures, as a milker he leaves none, and he makes no extra offerings to those elder bhikkhus of long-standing knowledge and long gone forth, who are the fathers and leaders of the Sangha.
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? And how does a mendicant not know form? ‘How has a bhikkhu no knowledge of form?
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t truly understand that all form is the four principal states, or form derived from the four principal states. Here a bhikkhu fails to understand any kind (of form) as it actually is thus: “All form of whatever kind consists of the four great primary elements and any form derived from the four great primary elements.”
Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti. That’s how a mendicant doesn’t know form. That is how a bhikkhu has no knowledge of form.
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? And how is a mendicant not skilled in characteristics? ‘How is a bhikkhu unskilled in characteristics?
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t understand that a fool is characterized by their deeds, and an astute person is characterized by their deeds. Here a bhikkhu fails to understand (a characteristic) as it actually is thus: “A fool is characterized by his acts, a wise man is characterized by his acts”.
Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. That’s how a mendicant isn’t skilled in characteristics. That is how a hhikkhu is unskilled in characteristics.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? And how does a mendicant not pick out flies’ eggs? ‘How does a bhikkhu fail to pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme adhivāseti, nappajahati na vinodeti na byantī karoti na anabhāvaṁ gameti. It’s when a mendicant tolerates a sensual, malicious, or cruel thought that has arisen. They tolerate any bad, unskillful qualities that have arisen. They don’t give them up, get rid of them, eliminate them, and obliterate them. Here when thinking with sensual desire has arisen, a bhikkhu endures it, he does not abandon it, remove it, do away with and annihilate it. When thinking with ill-will has arisen … When thinking with cruelty has arisen … When evil unprofitable dhammas have arisen, a bhikkhu endures them, he does not abandon them, remove them, do away with and annihilate them.
Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti. That’s how a mendicant doesn’t pick out flies’ eggs. That is how a bhikkhu fails to pick out flies’ eggs.
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? And how does a mendicant not dress wounds? ‘How does a bhikkhu fail to cover up wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. When a mendicant sees a sight with their eyes, they get caught up in the features and details. Here, on seeing a form with the eye, a bhikkhu apprehends signs and features
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Since the faculty of sight is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of sight, and they don’t achieve its restraint. through which, if he leaves the eye-faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him, he does not practise the way of its restraint, he does not guard the eye faculty, does not undertake the restraint of the eye faculty.
Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … On hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …pe… smell an odor with their nose … On smelling an odour with the nose …
jivhāya rasaṁ sāyitvā …pe… taste a flavor with their tongue … On tasting a flavour with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… feel a touch with their body … On touching a tangible with the body …
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. know an idea with their mind, they get caught up in the features and details. On cognizing a dhamma with the mind, he apprehends signs and features …
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Since the faculty of the mind is left unrestrained, bad unskillful qualities of covetousness and displeasure become overwhelming. They don’t practice restraint, they don’t protect the faculty of the mind, and they don’t achieve its restraint. if he leaves the mind-faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him, he does not practise the way of its restraint, he does not guard the mind faculty, does not undertake the restraint of the mind faculty.
Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti. That’s how a mendicant doesn’t dress wounds. That is how a bhikkhu fails to cover up wounds.
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? And how does a mendicant not spread smoke? ‘How does a bhikkhu fail to smoke out (the byres)?
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it. Here a bhikkhu does not teach others in detail the Dhamma as heard and mastered (by him).
Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti. That’s how a mendicant doesn’t spread smoke. That is how a bhikkhu fails to smoke out (the byres).
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? And how does a mendicant not know the ford? ‘How does a bhikkhu not know the watering-place?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati: It’s when a mendicant doesn’t from time to time go up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and ask them questions: Here a bhikkhu does not go from time to time to such bhikkhus as have learned much, as are versed in scriptures, as remember the Dhamma, as remember the Codes, and he does not enquire and ask questions of them thus:
‘idaṁ, bhante, kathaṁ? ‘Why, sir, does it say this? “How is this, venerable sir?
Imassa ko attho’ti? What does that mean?’ What is the meaning of this?”
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti. Those venerables don’t reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. These venerable ones do not reveal the unrevealed to him, make evident the unevident, or remove his doubts about the many kinds of dhammas that give rise to doubt.
Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti. That’s how a mendicant doesn’t know the ford. That is how a bhikkhu does not know the watering-place.
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? And how does a mendicant not know satisfaction? ‘How does a bhikkhu not know what it is to have drunk?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds no inspiration in the meaning and the teaching, and finds no joy connected with the teaching. Here when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu does not gain experience of meaning, he does not gain experience of dhamma, he does not find gladness connected with the Dhamma.
Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti. That’s how a mendicant doesn’t know satisfaction. That is how a bhikkhu does not know what it is to have drunk.
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? And how does a mendicant not know the trail? ‘How does a bhikkhu not know the road?
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t truly understand the noble eightfold path. Here a bhikkhu does not understand the Noble Path as it actually is.
Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti. That’s how a mendicant doesn’t know the trail. That is how a bhikkhu does not know the road.
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? And how is a mendicant not skilled in ranges? ‘How is a bhikkhu unskilled in pastures?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation. Here a bhikkhu does not understand the foundations of mindfulness as they actually are.
Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti. That’s how a mendicant is not skilled in ranges. That is how a bhikkhu is unskilled in pastures.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? And how does a mendicant milk dry? ‘How does a bhikkhu as a milker leave none?
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, and that mendicant doesn’t know moderation in accepting. Here faithful householders invite a bhikkhu with robes, alms-food, resting-place, and the requisite of medicine as cure for the sick, to take as much as he likes. The Bhikkhu does not know the (right) amount in accepting.
Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti. That’s how a mendicant milks dry. That is how a bhikkhu as a milker leaves none.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? ‘How does a bhikkhu make no extra offerings to those elder bhikkhus of long-standing knowledge and long gone forth, who are the fathers and leaders of the Sangha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; It’s when a mendicant doesn’t consistently treat senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. Here a bhikkhu does not maintain in public and private towards such elder bhikkhus acts of loving-kindness by body, speech and mind.
na mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca;
na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti. That’s how a mendicant doesn’t show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. That is how a bhikkhu makes no extra offerings to those elder bhikkhus of long-standing knowledge and long gone forth, who are the fathers and leaders of the Sangha.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training. ‘When a bhikkhu is endowed with these eleven dhammas, he is incapable of growth, increase and fulfilment in this Dhamma and Discipline.
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. A cowherd with eleven factors can maintain and expand a herd of cattle. ‘Bhikkhus, when a herdsman is endowed with eleven factors, he is capable of rearing and keeping a herd of cattle.
Katamehi ekādasahi? What eleven? With what eleven?
Idha, bhikkhave, gopālako rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te usabhā gopitaro gopariṇāyakā te atirekapūjāya pūjetā hoti. It’s when a cowherd knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in ranges, doesn’t milk dry, and shows extra respect to the bulls who are fathers and captains of the herd. Here a herdsman has knowledge of form, he is skilled in characteristics, he picks out flies’ eggs, he covers up wounds, he smokes out (the byres), he knows the watering-place, he knows what it is to have drunk, he knows the road, he is skilled in pastures, as a milker he leaves some, and he makes extra offerings to those bulls who are the fathers and leaders of the herd.
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. A cowherd with these eleven factors can maintain and expand a herd of cattle. Bhikkhus, when a herdsman is endowed with eleven factors, he is capable of rearing and keeping a herd of cattle.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training. ‘So too, when a bhikkhu is endowed with eleven dhammas, he is capable of growth, increase and fulfilment in this Dhamma and Discipline.
Katamehi ekādasahi? What eleven? With what eleven?
Idha, bhikkhave, bhikkhu rūpaññū hoti, lakkhaṇakusalo hoti, āsāṭikaṁ hāretā hoti, vaṇaṁ paṭicchādetā hoti, dhūmaṁ kattā hoti, titthaṁ jānāti, pītaṁ jānāti, vīthiṁ jānāti, gocarakusalo hoti, sāvasesadohī ca hoti. Ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. It’s when a mendicant knows form, is skilled in characteristics, picks out flies’ eggs, dresses wounds, spreads smoke, knows the ford, knows satisfaction, knows the trail, is skilled in ranges, doesn’t milk dry, and shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. Here a bhikkhu has knowledge of form, he is skilled in characteristics, he picks out flies’ eggs, he covers up wounds, he smokes out (the byres), he knows the watering-place, he knows what it is to have drunk, he knows the road, he is skilled in pastures, as a milker he leaves some, and he makes extra offerings to those elder bhikkhus of long-standing knowledge and long gone forth who are the fathers and leaders of the Sangha.
Kathañca, bhikkhave, bhikkhu rūpaññū hoti? And how does a mendicant know form? ‘How does a bhikkhu have knowledge of form?
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. It’s when a mendicant truly understands that all form is the four principal states, or form derived from the four principal states. Here a bhikkhu understands (form) as it actually is thus: “All forms of whatever kind consist of the four great primary elements and any form derived from the four great primary elements.”
Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. That’s how a mendicant knows form. That is how a bhikkhu has knowledge of form.
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? And how is a mendicant skilled in characteristics? ‘How is a bhikkhu skilled in characteristics?
Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds. Here a bhikkhu understands (a characteristic) as it actually is thus: “A fool is characterized by his acts; a wise man is characterized by his acts.”
Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. That’s how a mendicant is skilled in characteristics. That is how a bhikkhu is skilled in characteristics.
Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? And how does a mendicant pick out flies’ eggs? ‘How does a bhikkhu pick out flies’ eggs?
Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṁ gameti. Uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti, pajahati vinodeti byantī karoti anabhāvaṁ gameti. It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that has arisen. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, get rid of them, eliminate them, and obliterate them. Here when thinking with sensual desire has arisen, a bhikkhu does not endure it, he abandons it, removes it, does away with it and annihilates it. When thinking with ill-will has arisen … When thinking with cruelty has arisen … When evil unprofitable dhammas have arisen, a bhikkhu does not endure them, he abandons them, removes them, does away with them and annihilates them.
Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti. That’s how a mendicant picks out flies’ eggs. That is how a bhikkhu picks out flies’ eggs.
Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? And how does a mendicant dress wounds? ‘How does a bhikkhu cover up wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. Here on seeing a form with the eye, a bhikkhu does not apprehend signs and features
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. through which if he leaves the eye faculty unguarded, evil unprofitable dhammas of covetousness and grief might invade him, he practises the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.
Sotena saddaṁ sutvā …pe… When they hear a sound with their ears … On hearing a sound with the ear …
ghānena gandhaṁ ghāyitvā …pe… smell an odor with their nose … On smelling an odour with the nose …
jivhāya rasaṁ sāyitvā …pe… taste a flavor with their tongue … On tasting a flavour with the tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… feel a touch with their body … On touching a tangible with the body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. know an idea with their mind, they don’t get caught up in the features and details. On cognizing a dhamma with the mind …
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. undertakes the restraint of the mind faculty.
Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti. That’s how a mendicant dresses wounds. That is how a bhikkhu covers up wounds.
Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? And how does a mendicant spread smoke? ‘How does a bhikkhu smoke out (the byres)?
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it. Here a bhikkhu teaches others in detail the Dhamma as learnt and mastered (by him).
Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti. That’s how a mendicant spreads smoke. That is how a bhikkhu smokes out (the byres).
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? And how does a mendicant know the ford? ‘How does a bhikkhu know the watering-place?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati: It’s when from time to time a mendicant goes up to those mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—and asks them questions: Here a bhikkhu goes from time to time to such bhikkhus as have learnt much, as are versed in scriptures, as remember the Dhamma, as remember the Discipline, as remember the Codes, and he enquires and asks questions of them thus:
‘idaṁ, bhante, kathaṁ? ‘Why, sir, does it say this? “How is this, venerable sir?
Imassa ko attho’ti? What does that mean?’ What is the meaning of this ?”
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti. Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters. These venerable ones reveal the unrevealed, make evident the unevident, and remove his doubts about the many kinds of dhammas that give rise to doubt.
Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti. That’s how a mendicant knows the ford. That is how a bhikkhu knows the watering-place.
Kathañca bhikkhave, bhikkhu pītaṁ jānāti? And how does a mendicant know satisfaction? ‘How does a bhikkhu know what it is to have drunk?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. It’s when a mendicant, when the teaching and training proclaimed by the Realized One are being taught, finds inspiration in the meaning and the teaching, and finds joy connected with the teaching. Here when the Dhamma and Discipline proclaimed by the Tathāgata is being taught, a bhikkhu gains experience of meaning, he gains experience of dhamma, he finds gladness connected with the Dhamma.
Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti. That’s how a mendicant knows satisfaction. That is how a bhikkhu knows what it is to have drunk.
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? And how does a mendicant know the trail? ‘How does a bhikkhu know the road?
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. It’s when a mendicant truly understands the noble eightfold path. Here a bhikkhu understands the Noble Eightfold Path as it actually is.
Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti. That’s how a mendicant knows the trail. That is how a bhikkhu knows the road.
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? And how is a mendicant skilled in ranges? ‘How is a bhikkhu skilled in pastures?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. It’s when a mendicant truly understands the four kinds of mindfulness meditation. Here a bhikkhu understands the four foundations of mindfulness as they actually are.
Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti. That’s how a mendicant is skilled in ranges. That is how a bhikkhu is skilled in pastures.
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? And how does a mendicant not milk dry? ‘How does a bhikkhu as a milker leave some?
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick, Here faithful house-holders invite a bhikkhu, with robes, alms-food, resting place, and the requisite of medicine as cure for the sick, to take as much as he likes.
Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. and that mendicant knows moderation in accepting. The bhikkhu knows the (right) amount in accepting.
Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti. That’s how a mendicant doesn’t milk dry. That is how a bhikkhu as a milker leaves some.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha? ‘How does a bhikkhu make extra offerings to those elder bhikkhus of long-standing knowledge and long gone forth, who are the fathers and leaders of the Sangha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; It’s when a mendicant consistently treats senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha with kindness by way of body, speech, and mind, both in public and in private. Here a bhikkhu maintains in public and in private toward such elder bhikkhus acts of loving-kindness by body, speech and mind.
mettaṁ vacīkammaṁ paccupaṭṭhāpeti āvi ceva raho ca;
mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.
Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te atirekapūjāya pūjetā hoti. That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha. That is how a bhikkhu makes extra offerings to those elder bhikkhus of long-standing knowledge and long gone forth, who are the fathers and leaders of the Sangha.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. A mendicant with these eleven qualities can achieve growth, improvement, and maturity in this teaching and training.” ‘When a bhikkhu is endowed with these eleven dhammas, he is capable of growth, increase and fulfilment in this Dhamma and Discipline.’
Idamavoca bhagavā. That is what the Buddha said. That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Satisfied, the mendicants approved what the Buddha said. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.
Mahāgopālakasuttaṁ niṭṭhitaṁ tatiyaṁ.