“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.
“Bhikkhus, a bhikkhu endowed with four qualities is incapable of |decline::regression, deterioration [parihāna]|, and is near to |Nibbāna::complete cooling, letting go of everything, deathless, freedom from calamity, the non-disintegrating [nibbāna]|. What four? Here, bhikkhus, a bhikkhu is |accomplished in virtue::of excellent morality; accomplished in virtue [sīlasampanna]|, |guards the doors of::protecting the mind wrt; lit. guarded doors [guttadvāra]| the sense faculties, observes moderation in eating, and is devoted to |wakefulness::lucidity, being awake, being alert [jāgariya]|.
Kathañca, bhikkhave, bhikkhu sīlasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu sīlasampanno hoti.
And how, bhikkhus, is a bhikkhu accomplished in virtue? Here, bhikkhus, a bhikkhu is |virtuous::ethical, moral [sīlavant]|, dwells restrained by the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, who knows how to behave and keep to suitable places, who sees danger even in the slightest fault, and undertakes the training by practicing the training rules. It is in this way, bhikkhus, that a bhikkhu is accomplished in virtue.
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.
And how, bhikkhus, does a bhikkhu guard the doors of the sense faculties? Here, bhikkhus, a bhikkhu, having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by its details::focused on its secondary characteristics [anubyañjanaggāhī]|. For if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might |stream in::flood in, overwhelm him [anvāssavati]|. Therefore, he practices restraint in this regard, guards the eye faculty, and attains the restraint of the eye faculty. Having heard a |sound::an auditory object such as a sound, noise, melody, or verbal expression—whether it be praise, blame, honor, affection, or disrespect—that can stir emotion, memory, or craving [sadda]| with the ear ... having smelled an |odor::a smell or scent such as a fragrance, aroma, stench, perfume, or natural odor from a flower, food, or the earth—an olfactory experience that may trigger memory, comfort, craving, or aversion [gandha]| with nose ... having tasted a |flavor::a taste or flavor such as sweetness, bitterness, sourness, saltiness, spiciness, richness, or subtle notes like umami or astringency—an object of gustatory experience that can become desirable, comforting, or indulgent [rasa]| with the tongue ... having touched a |tangible object::a tangible contact such as the feel of skin, warmth, softness, intimacy, physical affection, or sensations like massage, breath, water, air, or pressure—anything felt through the body that can become an object of desire, arousal, comfort, or emotional attachment [phoṭṭhabba]| with the body ... having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept arising within the mind that becomes the object of awareness, reflection, craving, or aversion [dhamma]| with the mind, does not grasp at its prominent features nor is enticed by its details. For if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in. Therefore, he practices restraint in this regard, guards the mind faculty, and attains the restraint of the mind faculty. It is in this way, bhikkhus, that a bhikkhu guards the doors of the sense faculties.
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.
And how, bhikkhus, does a bhikkhu observe moderation in eating? Here, bhikkhus, a bhikkhu consumes food after careful reflection: ‘[This food is] not for pleasure, not for indulgence, not |for beautifying oneself::for bulk, for shape [maṇḍana]|, and not for the sake of physical appearance; but only for the support and maintenance of this body, to prevent harm, and as a support for the |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]|. Thus I shall put an end to the old feeling [of hunger] and not give rise to a new feeling [from an excess of eating], and I shall sustain life blamelessly and dwell at ease.’ It is in this way, bhikkhus, that a bhikkhu observes moderation in eating.
Kathañca, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā; rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Evaṁ kho, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.
And how, bhikkhus, is a bhikkhu devoted to wakefulness? During the day, he practices |walking meditation::walking back and forth [caṅkama]| and sitting [meditation], purifying the mind of |obstructive::hindering, impeding [āvaraṇīya]| states. During the first watch of the night, he practices walking meditation and sitting meditation, purifying the mind of obstructive states. During the middle watch of the night, he lies down on his right side in the lion’s posture, placing one foot on top of the other, mindful and fully aware, having attended to the idea of rising up. During the last watch of the night, having risen up, he practices walking meditation and sitting meditation, purifying the mind of obstructive states. It is in this way, bhikkhus, that a bhikkhu is devoted to wakefulness. Bhikkhus, a bhikkhu endowed with these four qualities is incapable of decline, and is near to Nibbāna.
Sīle patiṭṭhito bhikkhu,
indriyesu ca saṁvuto;
Bhojanamhi ca mattaññū,
jāgariyaṁ anuyuñjati.
Well established in virtue,
restrained in the sense faculties,
Observing moderation in eating,
and devoted to wakefulness:
Evaṁ vihārī ātāpī,
ahorattamatandito;
Bhāvayaṁ kusalaṁ dhammaṁ,
yogakkhemassa pattiyā.
Dwelling thus |with continuous effort::ardent, zealous, with energy, with application [ātāpī]|,
tireless throughout the day and night;
Cultivating wholesome qualities,
to attain security from bondage.
Appamādarato bhikkhu,
pamāde bhayadassi vā;
Abhabbo parihānāya,
nibbānasseva santike”ti.
The bhikkhu who |delights in diligence::is devoted to conscientiousness, takes pleasure in alertness [appamādarata]|,
who sees the danger in |negligence::carelessness, heedlessness [pamāda]|;
is incapable of decline,
and is near to Nibbāna.”