Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Arahant, as I have heard:
“Tīṇimāni, bhikkhave, sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito. Katamāni tīṇi? Pasaṁsā me āgacchatūti sīlaṁ rakkheyya paṇḍito, bhogā me uppajjantūti sīlaṁ rakkheyya paṇḍito, kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjissāmīti sīlaṁ rakkheyya paṇḍito. Imāni kho, bhikkhave, tīṇi sukhāni patthayamāno sīlaṁ rakkheyya paṇḍito”ti.
“Bhikkhus, a |wise person::someone who is astute, intelligent, learned, skilled [paṇḍita]| |aspiring::wishing, desiring [patthayamāna]| for the three kinds of |happiness::ease, comfort, pleasure, contentment [sukha]| should safeguard their |virtue::moral conduct, ethical behavior [sīla]|. What three? 1) ‘May |praise::approval, acclaim, admiration [pasaṁsa]| come to me’—for this, a wise person should safeguard their virtue. 2) ‘May |wealth::possessions, property, riches [bhoga]| arise for me’—for this, a wise person should safeguard their virtue. 3) ‘Upon the breakup of the body, after death, may I be reborn in a good destination, a |heavenly world::a blissful realm, celestial world [sagga]|'—for this, a wise person should safeguard their virtue. These are the three kinds of happiness for which a wise person should safeguard their virtue.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Sīlaṁ rakkheyya medhāvī,
patthayāno tayo sukhe;
Pasaṁsaṁ vittalābhañca,
pecca sagge pamodanaṁ.
“A wise one should guard their virtue,
aspiring for the three kinds of happiness;
Praise, gain of wealth,
and after death, happiness in heaven.
Akarontopi ce pāpaṁ,
karontamupasevati;
Saṅkiyo hoti pāpasmiṁ,
avaṇṇo cassa rūhati.
Even if one does no |injurious actions::harmful, bad, potentially evil intention or action [pāpa]| oneself,
if one associates with another who does;
One is still suspected of injurious actions,
and one’s |bad reputation::dispraise, blame, discredit [avaṇṇa]| grows.
Yādisaṁ kurute mittaṁ,
yādisaṁ cūpasevati;
Sa ve tādisako hoti,
sahavāso hi tādiso.
Whatever kind of friend one makes,
whatever kind one associates with;
So one becomes likewise,
for associating together molds one’s nature.
Sevamāno sevamānaṁ,
samphuṭṭho samphusaṁ paraṁ;
Saro diddho kalāpaṁva,
alittamupalimpati;
Upalepabhayā dhīro,
neva pāpasakhā siyā.
When associating, people affect each other,
one influences the other, while being |influenced::touched [samphuṭṭho]| too;
Like a smeared arrow, when held in a quiver,
contaminates the uncontaminated;
So too, fearing contamination, the |steadfast one::firm, stable, wise [dhīra]|,
should not befriend the wicked.
Pūtimacchaṁ kusaggena,
yo naro upanayhati;
Kusāpi pūti vāyanti,
evaṁ bālūpasevanā.
When a person wraps up,
rotten fish in |kusa grass::In ancient India, kusa grass was revered in Vedic and Buddhist rituals. It is often used in meditation seats, sacred ceremonies, and symbolic contexts. [kusa]|;
The blades of grass themselves come to smell rotten,
such is association with fools.
Tagarañca palāsena,
yo naro upanayhati;
Pattāpi surabhi vāyanti,
evaṁ dhīrūpasevanā.
When a person wraps up,
|tagara::a fragrant wood or powder [tagara]| in a leaf;
The leaves themselves come to smell fragrant,
such is association with the wise.
Tasmā pattapuṭasseva,
ñatvā sampākamattano;
Asante nupaseveyya,
sante seveyya paṇḍito;
Asanto nirayaṁ nenti,
santo pāpenti suggatin”ti.
Therefore, just as the leaf-wrap [smell],
having known the consequences of actions for oneself;
A wise person should not associate with the unvirtuous,
and should associate with the virtuous;
The unvirtuous lead to |hell::a place of intense suffering, lit. no good fortune [niraya]|,
the virtuous lead to a good rebirth.
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.