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Majjhima Nikāya 33 Middle Discourses 33
Mahāgopālakasutta The Longer Discourse on the Cowherd
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. On one occasion the Blessed One was living at Sāvatthi in Jetā’s Grove, Anāthapiṇḍika’s Park.At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi: There he addressed the bhikkhus thus: There the Buddha addressed the mendicants,
“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.
Bhagavā etadavoca: The Blessed One said this:The Buddha said this:
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. ‘Bhikkhus, when a herdsman is endowed with eleven factors he is incapable of rearing and keeping a herd of cattle.“Mendicants, a cowherd with eleven factors can’t maintain and expand a herd of cattle.
Katamehi ekādasahi? With what eleven?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. 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.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.
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. When a herdsman is endowed with these eleven factors, he is incapable of rearing and keeping a herd of cattle.A cowherd with these eleven factors can’t maintain and expand a herd of cattle.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. ‘So too, when a bhikkhu is endowed with eleven dhammas, he is incapable of growth, increase and fulfilment in this Dhamma and Discipline.In the same way, a mendicant with eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.
Katamehi ekādasahi? With what eleven?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. 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.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.
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? ‘How has a bhikkhu no knowledge of form?And how does a mendicant not know form?
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. 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.”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.
Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti. That is how a bhikkhu has no knowledge of form.That’s how a mendicant doesn’t know form.
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? ‘How is a bhikkhu unskilled in characteristics?And how is a mendicant not skilled in characteristics?
Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. 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”.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.
Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti. That is how a hhikkhu is unskilled in characteristics.That’s how a mendicant isn’t skilled in characteristics.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? ‘How does a bhikkhu fail to pick out flies’ eggs?And how does a mendicant not 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. 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.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, dispel them, eliminate them, and obliterate them.
Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti. That is how a bhikkhu fails to pick out flies’ eggs.That’s how a mendicant doesn’t pick out flies’ eggs.
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? ‘How does a bhikkhu fail to cover up wounds?And how does a mendicant not dress wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Here, on seeing a form with the eye, a bhikkhu apprehends signs and featuresWhen a mendicant sees a sight with their eyes, they get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. 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.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.
Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose …smell an odor with their nose …
jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue …taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body … feel a touch with their body …
manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. On cognizing a dhamma with the mind, he apprehends signs and features … know an idea with their mind, they get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. 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.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.
Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti. That is how a bhikkhu fails to cover up wounds.That’s how a mendicant doesn’t dress wounds.
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? ‘How does a bhikkhu fail to smoke out (the byres)?And how does a mendicant not spread smoke?
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. Here a bhikkhu does not teach others in detail the Dhamma as heard and mastered (by him).It’s when a mendicant doesn’t teach others the Dhamma in detail as they learned and memorized it.
Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti. That is how a bhikkhu fails to smoke out (the byres).That’s how a mendicant doesn’t spread smoke.
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? ‘How does a bhikkhu not know the watering-place?And how does a mendicant not know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati: 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: 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:
‘idaṁ, bhante, kathaṁ? “How is this, venerable sir? ‘Why, sir, does it say this?
Imassa ko attho’ti? What is the meaning of this?” What does that mean?’
Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti. 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. Those venerables don’t reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti. That is how a bhikkhu does not know the watering-place.That’s how a mendicant doesn’t know the ford.
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? ‘How does a bhikkhu not know what it is to have drunk?And how does a mendicant not know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. 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. 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.
Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti. That is how a bhikkhu does not know what it is to have drunk.That’s how a mendicant doesn’t know satisfaction.
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? ‘How does a bhikkhu not know the road?And how does a mendicant not know the trail?
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. Here a bhikkhu does not understand the Noble Path as it actually is. It’s when a mendicant doesn’t truly understand the noble eightfold path.
Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti. That is how a bhikkhu does not know the road.That’s how a mendicant doesn’t know the trail.
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? ‘How is a bhikkhu unskilled in pastures?And how is a mendicant not skilled in ranges?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. Here a bhikkhu does not understand the foundations of mindfulness as they actually are. It’s when a mendicant doesn’t truly understand the four kinds of mindfulness meditation.
Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti. That is how a bhikkhu is unskilled in pastures.That’s how a mendicant is not skilled in ranges.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? ‘How does a bhikkhu as a milker leave none?And how does a mendicant milk dry?
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. 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. 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.
Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti. That is how a bhikkhu as a milker leaves none.That’s how a mendicant milks dry.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? ‘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?And how does a mendicant not show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; Here a bhikkhu does not maintain in public and private towards such elder bhikkhus acts of loving-kindness by body, speech and mind. 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.
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 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.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.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. ‘When a bhikkhu is endowed with these eleven dhammas, he is incapable of growth, increase and fulfilment in this Dhamma and Discipline.A mendicant with these eleven qualities can’t achieve growth, improvement, or maturity in this teaching and training.
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. ‘Bhikkhus, when a herdsman is endowed with eleven factors, he is capable of rearing and keeping a herd of cattle.A cowherd with eleven factors can maintain and expand a herd of cattle.
Katamehi ekādasahi? With what eleven?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. 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.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.
Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Bhikkhus, when a herdsman is endowed with eleven factors, he is capable of rearing and keeping a herd of cattle.A cowherd with these eleven factors can maintain and expand a herd of cattle.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. ‘So too, when a bhikkhu is endowed with eleven dhammas, he is capable of growth, increase and fulfilment in this Dhamma and Discipline.In the same way, a mendicant with eleven qualities can achieve growth, improvement, and maturity in this teaching and training.
Katamehi ekādasahi? With what eleven?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. 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.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.
Kathañca, bhikkhave, bhikkhu rūpaññū hoti? ‘How does a bhikkhu have knowledge of form?And how does a mendicant know form?
Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. 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.”It’s when a mendicant truly understands that all form is the four principal states, or form derived from the four principal states.
Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti. That is how a bhikkhu has knowledge of form.That’s how a mendicant knows form.
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? ‘How is a bhikkhu skilled in characteristics?And how is a mendicant skilled in characteristics?
Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. 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.”It’s when a mendicant understands that a fool is characterized by their deeds, and an astute person is characterized by their deeds.
Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti. That is how a bhikkhu is skilled in characteristics.That’s how a mendicant is skilled in characteristics.
Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? ‘How does a bhikkhu pick out flies’ eggs?And how does a mendicant 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. 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.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, dispel them, eliminate them, and obliterate them.
Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti. That is how a bhikkhu picks out flies’ eggs.That’s how a mendicant picks out flies’ eggs.
Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti? ‘How does a bhikkhu cover up wounds?And how does a mendicant dress wounds?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Here on seeing a form with the eye, a bhikkhu does not apprehend signs and featuresWhen a mendicant sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. 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.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.
Sotena saddaṁ sutvā …pe… On hearing a sound with the ear … When they hear a sound with their ears …
ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose … smell an odor with their nose …
jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue … taste a flavor with their tongue …
kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body … feel a touch with their body …
manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. On cognizing a dhamma with the mind … know an idea with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. undertakes the restraint of the mind faculty.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.
Evaṁ kho, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā hoti. That is how a bhikkhu covers up wounds.That’s how a mendicant dresses wounds.
Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? ‘How does a bhikkhu smoke out (the byres)?And how does a mendicant spread smoke?
Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. Here a bhikkhu teaches others in detail the Dhamma as learnt and mastered (by him).It’s when a mendicant teaches others the Dhamma in detail as they learned and memorized it.
Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti. That is how a bhikkhu smokes out (the byres).That’s how a mendicant spreads smoke.
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? ‘How does a bhikkhu know the watering-place? And how does a mendicant know the ford?
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati: 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: 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:
‘idaṁ, bhante, kathaṁ? “How is this, venerable sir? ‘Why, sir, does it say this?
Imassa ko attho’ti? What is the meaning of this ?” What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti. 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. Those venerables reveal what is hidden, clarify what is unclear, and dispel doubt regarding the many doubtful matters.
Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti. That is how a bhikkhu knows the watering-place. That’s how a mendicant knows the ford.
Kathañca bhikkhave, bhikkhu pītaṁ jānāti? ‘How does a bhikkhu know what it is to have drunk? And how does a mendicant know satisfaction?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. 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. 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.
Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti. That is how a bhikkhu knows what it is to have drunk. That’s how a mendicant knows satisfaction.
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? ‘How does a bhikkhu know the road? And how does a mendicant know the trail?
Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. Here a bhikkhu understands the Noble Eightfold Path as it actually is. It’s when a mendicant truly understands the noble eightfold path.
Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti. That is how a bhikkhu knows the road. That’s how a mendicant knows the trail.
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? ‘How is a bhikkhu skilled in pastures? And how is a mendicant skilled in ranges?
Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. Here a bhikkhu understands the four foundations of mindfulness as they actually are. It’s when a mendicant truly understands the four kinds of mindfulness meditation.
Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti. That is how a bhikkhu is skilled in pastures. That’s how a mendicant is skilled in ranges.
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? ‘How does a bhikkhu as a milker leave some? And how does a mendicant not milk dry?
Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. 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. It’s when a mendicant is invited by a householder to accept robes, almsfood, lodgings, and medicines and supplies for the sick,
Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. The bhikkhu knows the (right) amount in accepting. and that mendicant knows moderation in accepting.
Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti. That is how a bhikkhu as a milker leaves some. That’s how a mendicant doesn’t milk dry.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? ‘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? And how does a mendicant show extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha?
Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; Here a bhikkhu maintains in public and in private toward such elder bhikkhus acts of loving-kindness by body, speech and mind. 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.
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 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. That’s how a mendicant shows extra respect to senior mendicants of long standing, long gone forth, fathers and leaders of the Saṅgha.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti. ‘When a bhikkhu is endowed with these eleven dhammas, he is capable of growth, increase and fulfilment in this Dhamma and Discipline.’A mendicant with these eleven qualities can achieve growth, improvement, and maturity in this teaching and training.”
Idamavoca bhagavā. That is what the Blessed One said. That is what the Buddha said.
Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.
Mahāgopālakasuttaṁ niṭṭhitaṁ tatiyaṁ.