Vuttañhetaṁ bhagavatā vuttamarahatāti me sutaṁ:
This was said by the Blessed One, said by the Awakened One, as I have heard:
“Antamidaṁ, bhikkhave, jīvikānaṁ yadidaṁ piṇḍolyaṁ. Abhisāpoyaṁ, bhikkhave, lokasmiṁ: ‘piṇḍolo vicarasi pattapāṇī’ti. Tañca kho etaṁ, bhikkhave, kulaputtā upenti atthavasikā, atthavasaṁ paṭicca; neva rājābhinītā, na corābhinītā, na iṇaṭṭā, na bhayaṭṭā, na ājīvikāpakatā. Api ca kho ‘otiṇṇamhā jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi dukkhotiṇṇā dukkhaparetā, appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Evaṁ pabbajito cāyaṁ, bhikkhave, kulaputto.
This is the lowest of livelihoods, namely, subsisting on alms. In this world, it is considered a curse: ‘You wander about with bowl in hand!’ Yet, grounded on good purpose, this is what sensible clansmen engage in—not because authorities force them, nor because thieves drive them out, nor because they are debt-ridden, afflicted with fear, or have difficulty earning a living. Rather, they do so because they are afflicted by birth, aging, death, sorrow, lamentation, pain, displeasure, and despair—overwhelmed by suffering, consumed by suffering. They hope that, perhaps the complete ending of this entire heap of suffering could be discerned. In this way, the clansman renounces.
So ca hoti abhijjhālu kāmesu tibbasārāgo, byāpannacitto paduṭṭhamanasaṅkappo, muṭṭhassati asampajāno asamāhito vibbhantacitto pākatindriyo. Seyyathāpi, bhikkhave, chavālātaṁ ubhatopadittaṁ majjhe gūthagataṁ neva gāme kaṭṭhatthaṁ pharati na araññe; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi gihibhogā parihīno sāmaññatthañca na paripūretī”ti.
But even so, such a bhikkhu may still have intense craving, filled with intense lust for sensual pleasures, and harboring ill will with a malicious mind. He may be muddle-minded, lacking clear awareness, distracted, with a wandering mind and with unrestrained faculties. Just as a charred log, burnt at both ends and smeared with filth in the middle, is of no use either in the village or the forest; so too, I say, is such a person: deprived of the enjoyment of a lay person, yet unable to fulfill the goal of renunciation.”
Etamatthaṁ bhagavā avoca. Tatthetaṁ iti vuccati:
The Blessed One spoke on this matter. In this regard, it is said:
“Gihibhogā parihīno,
Sāmaññatthañca dubbhago;
Paridhaṁsamāno pakireti,
Chavālātaṁva nassati.
“Deprived of the enjoyment of a lay person,
and failing to fulfill the goal of renunciation;
falling apart, he scatters around,
like a charred log, he comes to naught.
Kāsāvakaṇṭhā bahavo,
pāpadhammā asaññatā;
Pāpā pāpehi kammehi,
nirayaṁ te upapajjare.
Many who wear the ochre robe
are unrestrained and evil-natured;
by committing wrongdoings,
the evil-doer re-arises in hell.
Seyyo ayoguḷo bhutto,
tatto aggisikhūpamo;
Yañce bhuñjeyya dussīlo,
raṭṭhapiṇḍamasaññato”ti.
Better to swallow an iron ball,
hot like a blazing flame;
than for an unprincipled and unrestrained person
to consume the community’s alms food.”
Ayampi attho vutto bhagavatā, iti me sutanti.
This matter too was spoken by the Blessed One, as I have heard.