Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Katamehi ekādasahi? 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. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ.
“Bhikkhus, a cowherd possessing eleven factors is incapable of maintaining and growing a herd of cattle. What eleven? Here a cowherd |does not know forms::does not understand materiality [na + rūpaññū]|, is not skilled in |characteristics::qualities, salient features [lakkhaṇa]|, he fails to remove flies’ eggs, fails to dress wounds, fails to smoke out the sheds, he does not know the |crossing::bank, shore; lit. crossing place [tittha]|, does not know |the source of refreshment::lit. what it is to have drunk [pītaṁ]|, does not know the path, he is not skilled in pastures, he |milks [the cows] dry::lit. milking with no remainder [anavasesadohī]|, and he does not honor with additional veneration those bulls who are the fathers and leaders of the herd. A cowherd possessing these eleven factors, bhikkhus, is incapable of maintaining and growing a herd of cattle.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi ekādasahi? 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.
In the same way, bhikkhus, a bhikkhu possessing eleven qualities is incapable of attaining growth, increase, and fullness in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|. What eleven? Here, bhikkhus, a bhikkhu is not one who knows forms, is not skilled in characteristics, he fails to remove flies’ eggs, fails to dress wounds, fails to smoke out the sheds, does not know the crossing, does not know what is drinkable, does not know the path, he is not skilled in pastures, he is one who milks dry, and he does not honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|.
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti.
1.) And how, bhikkhus, does a bhikkhu not know forms? Here a bhikkhu does not understand as it actually is thus: ‘All material form of whatever kind consists of the four great elements and the material form derived from the four great elements.’ In this way, bhikkhus, a bhikkhu does not know forms.
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.
2.) And how, bhikkhus, is a bhikkhu not skilled in characteristics? Here, bhikkhus, a bhikkhu does not truly understand as it actually is thus: ‘An |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| is characterized by their actions, a wise person is characterized by their actions.’ In this way, bhikkhus, a bhikkhu is not skilled in characteristics.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? 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. Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti.
3.) And how, bhikkhus, does a bhikkhu fail to remove flies’ eggs? Here, bhikkhus, a bhikkhu |tolerates::agrees to, lit. to cause to be endured [adhivāseti]| an arisen |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, does not abandon it, does not dispel it, does not eliminate it, and does not bring it to an end. He tolerates an arisen |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]|, does not abandon it, does not dispel it, does not eliminate it, and does not bring it to an end. He tolerates an arisen |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, does not abandon it, does not dispel it, does not eliminate it, and does not bring it to an end. He tolerates arisen |harmful::injurious, destructive, bad, or evil [pāpaka]| |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states, does not abandon them, does not dispel them, does not eliminate them, and does not bring them to an end. In this way, bhikkhus, a bhikkhu fails to remove flies’ eggs.
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti.
4.) And how, bhikkhus, does a bhikkhu fail to dress wounds? Here, bhikkhus, 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, a bhikkhu |grasps at its prominent features::focusing on its external characteristics [nimittaggāhī]| and is |enticed by its details::focused on its secondary characteristics [anubyañjanaggāhī]|. Even though, if he were to dwell with the eye faculty unguarded, unwholesome states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might |stream in::flood in, overwhelm him [anvāssavati]|, he does not practice restraint in this regard, he does not guard the eye faculty, and he does not undertake 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 the 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, or 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, a bhikkhu grasps at its prominent features and is enticed by its details. Even though, if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in, he does not practice restraint in this regard, he does not guard the mind faculty, and he does not undertake the restraint of the mind faculty. In this way, bhikkhus, a bhikkhu fails to dress wounds.
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti.
5.) And how, bhikkhus, does a bhikkhu fail to smoke out the sheds? Here, bhikkhus, a bhikkhu does not teach the Dhamma to others in detail as he has learned it and mastered it. In this way, bhikkhus, a bhikkhu fails to smoke out the sheds.
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati: ‘idaṁ, bhante, kathaṁ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti. Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti.
6.) And how, bhikkhus, does a bhikkhu not know the crossing? Here, bhikkhus, he does not, from time to time, approach those bhikkhus who are |very learned::well educated, knowledgeable [bahussutā]|, heirs to the scriptures, |who know the Dhamma by heart::lit. Dhamma bearer [dhammadhara]|, |experts in Vinaya::keepers of the monastic law [vinayadhara]|, and |keepers of the summaries::who know the summaries of the Dhamma and Vinaya [mātikādharā]|, to question and cross-question them: ‘Venerable sir, what is the meaning of this? What is the meaning of that?’ Those venerable ones then do not reveal to him what is unrevealed, do not clarify what is obscured, and do not dispel his |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| about many perplexing points in the Dhamma. In this way, bhikkhus, a bhikkhu does not know the crossing.
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti.
7.) And how, bhikkhus, does a bhikkhu not know the source of refreshment? Here, bhikkhus, when the Dhamma and Vinaya proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| is being taught, he does not gain inspiration from |realization of meaning::knowing, understanding, having insight about; originally referring to the sacred Brahminical oral tradition and scriptures, which represented the height of learned knowledge at the time [veda]|, does not gain inspiration in the Dhamma, and does not gain |joy::happiness, gladness [pāmojja]| connected with the Dhamma. In this way, bhikkhus, a bhikkhu does not know the source of refreshment.
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti.
8.) And how, bhikkhus, does a bhikkhu not know the path? Here, bhikkhus, a bhikkhu does not understand the Noble Eightfold Path as it actually is. In this way, bhikkhus, a bhikkhu does not know the path.
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti.
9.) And how, bhikkhus, is a bhikkhu not skilled in pastures? Here, bhikkhus, a bhikkhu does not understand the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [cattāro + satipaṭṭhāna]| as they actually are. In this way, bhikkhus, a bhikkhu is not skilled in pastures.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti.
10.) And how, bhikkhus, is a bhikkhu one who milks dry? Here, when faithful householders invite a bhikkhu to take as much as he likes of robes, alms food, lodgings, |healthcare::support for the sick [gilānappaccaya]|, and medicinal requisites, the bhikkhu does not know moderation in accepting. In this way, bhikkhus, a bhikkhu is one who milks dry.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; 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.
11.) And how is it, bhikkhus, that a bhikkhu does not honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha? Here, bhikkhus, a bhikkhu does not maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| both openly and in private toward those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha. He does not maintain verbal acts of loving-kindness both openly and in private toward them, and he does not maintain mental acts of loving-kindness both openly and in private toward them. In this way, bhikkhus, a bhikkhu does not honor with additional veneration those bhikkhus who are elders, 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.
Bhikkhus, a bhikkhu possessing these eleven qualities is incapable of attaining growth, increase, and fullness in this Dhamma and Vinaya.
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Katamehi ekādasahi? 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. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ.
Bhikkhus, a cowherd endowed with eleven factors is capable of maintaining and growing a herd of cattle. What eleven? Here, bhikkhus, a cowherd knows forms, is skilled in characteristics,he removes flies’ eggs, dresses wounds, smokes out the sheds, he knows the crossing, knows the source of refreshment, knows the path, he is skilled in pastures, he milks leaving a remainder, and he honors with additional veneration those bulls who are the fathers and leaders of the herd. A cowherd endowed with these eleven factors, bhikkhus, is capable of maintaining and growing a herd of cattle.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi ekādasahi? 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.
In the same way, bhikkhus, a bhikkhu endowed with these eleven qualities is capable of attaining growth, increase, and fullness in this Dhamma and Vinaya. What eleven? Here, bhikkhus, a bhikkhu is one who knows forms, is skilled in characteristics, he removes flies’ eggs, dresses wounds, smokes out the sheds, knows the crossing, knows the source of refreshment, knows the path, he is skilled in pastures, he is one who milks leaving a remainder, and honors with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha.
Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti.
1.) And how, bhikkhus, does a bhikkhu know forms? Here a bhikkhu understands as it actually is thus: ‘All material form of whatever kind consists of the four great elements and the material form derived from the four great elements.’ In this way, bhikkhus, a bhikkhu knows forms.
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.
2.) And how, bhikkhus, is a bhikkhu skilled in characteristics? Here, bhikkhus, a bhikkhu truly understands as it actually is thus: ‘An immature person is characterized by their actions, a wise person is characterized by their actions.’ In this way, bhikkhus, a bhikkhu is skilled in characteristics.
Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? 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. Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti.
3.) And how, bhikkhus, does a bhikkhu remove flies’ eggs? Here, bhikkhus, a bhikkhu does not tolerate an arisen thought of sensuality; he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate an arisen thought of ill will, he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate an arisen thought of harming, he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate arisen harmful unwholesome states; he abandons them, dispels them, eliminates them, and brings them to an end. In this way, bhikkhus, a bhikkhu removes flies’ eggs.
Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā 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 …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… 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 vaṇaṁ paṭicchādetā hoti.
4.) And how, bhikkhus, does a bhikkhu dress wounds? Here, bhikkhus, having seen a form with the eye, a bhikkhu does not grasp at its prominent features and is not enticed by its details. For if he were to dwell with the eye faculty unguarded, unwholesome states of craving and distress might stream in; therefore, he practices restraint in this regard, he guards the eye faculty, and he undertakes the restraint of the eye faculty. Having heard a sound with the ear, having smelled an odor with the nose, having tasted a flavor with the tongue, having touched a tangible object with the body, or having cognized a mental object with the mind, a bhikkhu does not grasp at its prominent features and is not enticed by its details. 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, he guards the mind faculty, and he undertakes the restraint of the mind faculty. In this way, bhikkhus, a bhikkhu dresses wounds.
Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti.
5.) And how, bhikkhus, does a bhikkhu smoke out the sheds? Here, bhikkhus, a bhikkhu teaches the Dhamma to others in detail as he has learned it and mastered it. In this way, bhikkhus, a bhikkhu smokes out the sheds.
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati: ‘idaṁ, bhante, kathaṁ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti. Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti.
6.) And how, bhikkhus, does a bhikkhu know the crossing? Here, bhikkhus, he does, from time to time, approach those bhikkhus who are very learned, heirs to the scriptures, who know the Dhamma by heart, experts in Vinaya, and keepers of the summaries, to question and cross-question them: ‘Venerable sir, what is the meaning of this? What is the meaning of that?’ Those venerable ones then do reveal to him what is unrevealed, do clarify what is obscured, and do dispel his doubt about many perplexing points in the Dhamma. In this way, bhikkhus, a bhikkhu knows the crossing.
Kathañca bhikkhave, bhikkhu pītaṁ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti.
7.) And how, bhikkhus, does a bhikkhu know the source of refreshment? Here, bhikkhus, when the Dhamma and Vinaya proclaimed by the Tathāgata is being taught, he gains inspiration from realization of meaning, gains inspiration in the Dhamma, and gains joy connected with the Dhamma. In this way, bhikkhus, a bhikkhu knows the source of refreshment.
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti.
8.) And how, bhikkhus, does a bhikkhu know the path? Here, bhikkhus, a bhikkhu understands the Noble Eightfold Path as it actually is. In this way, bhikkhus, a bhikkhu knows the path.
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti.
9.) And how, bhikkhus, is a bhikkhu skilled in pastures? Here, bhikkhus, a bhikkhu understands the four establishments of mindfulness as they actually are. In this way, bhikkhus, a bhikkhu is skilled in pastures.
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti.
10.) And how, bhikkhus, is a bhikkhu one who milks leaving a remainder? Here, when faithful householders invite a bhikkhu to take as much as he likes of robes, alms food, lodgings, healthcare, and medicinal requisites, the bhikkhu knows moderation in accepting. In this way, bhikkhus, a bhikkhu is one who milks leaving a remainder.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; 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.
11.) And how is it, bhikkhus, that a bhikkhu does honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha? Here, bhikkhus, a bhikkhu maintains bodily acts of loving-kindness both openly and in private toward those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha. He maintains verbal acts of loving-kindness both openly and in private toward them, and he maintains mental acts of loving-kindness both openly and in private toward them. In this way, bhikkhus, a bhikkhu honors with additional veneration those bhikkhus who are elders, 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.
Bhikkhus, a bhikkhu endowed with these eleven qualities is capable of attaining growth, increase, and fullness in this Dhamma and Vinaya.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was dwelling at Sāvatthi, in Jeta’s grove, Anāthapiṇḍika’s park. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Bhikkhus, a cowherd possessing eleven factors is incapable of maintaining and growing a herd of cattle. What eleven? Here a cowherd |does not know forms::does not understand materiality [na + rūpaññū]|, is not skilled in |characteristics::qualities, salient features [lakkhaṇa]|, he fails to remove flies’ eggs, fails to dress wounds, fails to smoke out the sheds, he does not know the |crossing::bank, shore; lit. crossing place [tittha]|, does not know |the source of refreshment::lit. what it is to have drunk [pītaṁ]|, does not know the path, he is not skilled in pastures, he |milks [the cows] dry::lit. milking with no remainder [anavasesadohī]|, and he does not honor with additional veneration those bulls who are the fathers and leaders of the herd. A cowherd possessing these eleven factors, bhikkhus, is incapable of maintaining and growing a herd of cattle.
In the same way, bhikkhus, a bhikkhu possessing eleven qualities is incapable of attaining growth, increase, and fullness in this |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]|. What eleven? Here, bhikkhus, a bhikkhu is not one who knows forms, is not skilled in characteristics, he fails to remove flies’ eggs, fails to dress wounds, fails to smoke out the sheds, does not know the crossing, does not know what is drinkable, does not know the path, he is not skilled in pastures, he is one who milks dry, and he does not honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]|.
1.) And how, bhikkhus, does a bhikkhu not know forms? Here a bhikkhu does not understand as it actually is thus: ‘All material form of whatever kind consists of the four great elements and the material form derived from the four great elements.’ In this way, bhikkhus, a bhikkhu does not know forms.
2.) And how, bhikkhus, is a bhikkhu not skilled in characteristics? Here, bhikkhus, a bhikkhu does not truly understand as it actually is thus: ‘An |immature person::lacking in discernment or good sense, child-like in understanding [bāla]| is characterized by their actions, a wise person is characterized by their actions.’ In this way, bhikkhus, a bhikkhu is not skilled in characteristics.
3.) And how, bhikkhus, does a bhikkhu fail to remove flies’ eggs? Here, bhikkhus, a bhikkhu |tolerates::agrees to, lit. to cause to be endured [adhivāseti]| an arisen |thought of sensuality::thought related to enjoyment of sensual pleasures, sexual thought [kāmavitakka]|, does not abandon it, does not dispel it, does not eliminate it, and does not bring it to an end. He tolerates an arisen |thought of ill will::intentional thought of mental rejection, hostility, or malevolence toward others; deliberate contemplation rooted in antipathy or wishing harm [byāpādavitakka]|, does not abandon it, does not dispel it, does not eliminate it, and does not bring it to an end. He tolerates an arisen |thought of harming::idea of hurting, thought of cruelty [vihiṁsāvitakka]|, does not abandon it, does not dispel it, does not eliminate it, and does not bring it to an end. He tolerates arisen |harmful::injurious, destructive, bad, or evil [pāpaka]| |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states, does not abandon them, does not dispel them, does not eliminate them, and does not bring them to an end. In this way, bhikkhus, a bhikkhu fails to remove flies’ eggs.
4.) And how, bhikkhus, does a bhikkhu fail to dress wounds? Here, bhikkhus, 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, a bhikkhu |grasps at its prominent features::focusing on its external characteristics [nimittaggāhī]| and is |enticed by its details::focused on its secondary characteristics [anubyañjanaggāhī]|. Even though, if he were to dwell with the eye faculty unguarded, unwholesome states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might |stream in::flood in, overwhelm him [anvāssavati]|, he does not practice restraint in this regard, he does not guard the eye faculty, and he does not undertake 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 the 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, or 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, a bhikkhu grasps at its prominent features and is enticed by its details. Even though, if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in, he does not practice restraint in this regard, he does not guard the mind faculty, and he does not undertake the restraint of the mind faculty. In this way, bhikkhus, a bhikkhu fails to dress wounds.
5.) And how, bhikkhus, does a bhikkhu fail to smoke out the sheds? Here, bhikkhus, a bhikkhu does not teach the Dhamma to others in detail as he has learned it and mastered it. In this way, bhikkhus, a bhikkhu fails to smoke out the sheds.
6.) And how, bhikkhus, does a bhikkhu not know the crossing? Here, bhikkhus, he does not, from time to time, approach those bhikkhus who are |very learned::well educated, knowledgeable [bahussutā]|, heirs to the scriptures, |who know the Dhamma by heart::lit. Dhamma bearer [dhammadhara]|, |experts in Vinaya::keepers of the monastic law [vinayadhara]|, and |keepers of the summaries::who know the summaries of the Dhamma and Vinaya [mātikādharā]|, to question and cross-question them: ‘Venerable sir, what is the meaning of this? What is the meaning of that?’ Those venerable ones then do not reveal to him what is unrevealed, do not clarify what is obscured, and do not dispel his |doubt::uncertainty, perplexity, hesitation—especially in relation to faith, truth, or decision-making on the path [kaṅkhā]| about many perplexing points in the Dhamma. In this way, bhikkhus, a bhikkhu does not know the crossing.
7.) And how, bhikkhus, does a bhikkhu not know the source of refreshment? Here, bhikkhus, when the Dhamma and Vinaya proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| is being taught, he does not gain inspiration from |realization of meaning::knowing, understanding, having insight about; originally referring to the sacred Brahminical oral tradition and scriptures, which represented the height of learned knowledge at the time [veda]|, does not gain inspiration in the Dhamma, and does not gain |joy::happiness, gladness [pāmojja]| connected with the Dhamma. In this way, bhikkhus, a bhikkhu does not know the source of refreshment.
8.) And how, bhikkhus, does a bhikkhu not know the path? Here, bhikkhus, a bhikkhu does not understand the Noble Eightfold Path as it actually is. In this way, bhikkhus, a bhikkhu does not know the path.
9.) And how, bhikkhus, is a bhikkhu not skilled in pastures? Here, bhikkhus, a bhikkhu does not understand the |four establishments of mindfulness::four foundations or objective domains of mindfulness that one gradually establishes and cultivates as a direct way of practice [cattāro + satipaṭṭhāna]| as they actually are. In this way, bhikkhus, a bhikkhu is not skilled in pastures.
10.) And how, bhikkhus, is a bhikkhu one who milks dry? Here, when faithful householders invite a bhikkhu to take as much as he likes of robes, alms food, lodgings, |healthcare::support for the sick [gilānappaccaya]|, and medicinal requisites, the bhikkhu does not know moderation in accepting. In this way, bhikkhus, a bhikkhu is one who milks dry.
11.) And how is it, bhikkhus, that a bhikkhu does not honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha? Here, bhikkhus, a bhikkhu does not maintain bodily acts of |loving-kindness::goodwill, friendliness, benevolence [metta]| both openly and in private toward those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha. He does not maintain verbal acts of loving-kindness both openly and in private toward them, and he does not maintain mental acts of loving-kindness both openly and in private toward them. In this way, bhikkhus, a bhikkhu does not honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha.
Bhikkhus, a bhikkhu possessing these eleven qualities is incapable of attaining growth, increase, and fullness in this Dhamma and Vinaya.
Bhikkhus, a cowherd endowed with eleven factors is capable of maintaining and growing a herd of cattle. What eleven? Here, bhikkhus, a cowherd knows forms, is skilled in characteristics,he removes flies’ eggs, dresses wounds, smokes out the sheds, he knows the crossing, knows the source of refreshment, knows the path, he is skilled in pastures, he milks leaving a remainder, and he honors with additional veneration those bulls who are the fathers and leaders of the herd. A cowherd endowed with these eleven factors, bhikkhus, is capable of maintaining and growing a herd of cattle.
In the same way, bhikkhus, a bhikkhu endowed with these eleven qualities is capable of attaining growth, increase, and fullness in this Dhamma and Vinaya. What eleven? Here, bhikkhus, a bhikkhu is one who knows forms, is skilled in characteristics, he removes flies’ eggs, dresses wounds, smokes out the sheds, knows the crossing, knows the source of refreshment, knows the path, he is skilled in pastures, he is one who milks leaving a remainder, and honors with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha.
1.) And how, bhikkhus, does a bhikkhu know forms? Here a bhikkhu understands as it actually is thus: ‘All material form of whatever kind consists of the four great elements and the material form derived from the four great elements.’ In this way, bhikkhus, a bhikkhu knows forms.
2.) And how, bhikkhus, is a bhikkhu skilled in characteristics? Here, bhikkhus, a bhikkhu truly understands as it actually is thus: ‘An immature person is characterized by their actions, a wise person is characterized by their actions.’ In this way, bhikkhus, a bhikkhu is skilled in characteristics.
3.) And how, bhikkhus, does a bhikkhu remove flies’ eggs? Here, bhikkhus, a bhikkhu does not tolerate an arisen thought of sensuality; he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate an arisen thought of ill will, he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate an arisen thought of harming, he abandons it, dispels it, eliminates it, and brings it to an end. He does not tolerate arisen harmful unwholesome states; he abandons them, dispels them, eliminates them, and brings them to an end. In this way, bhikkhus, a bhikkhu removes flies’ eggs.
4.) And how, bhikkhus, does a bhikkhu dress wounds? Here, bhikkhus, having seen a form with the eye, a bhikkhu does not grasp at its prominent features and is not enticed by its details. For if he were to dwell with the eye faculty unguarded, unwholesome states of craving and distress might stream in; therefore, he practices restraint in this regard, he guards the eye faculty, and he undertakes the restraint of the eye faculty. Having heard a sound with the ear, having smelled an odor with the nose, having tasted a flavor with the tongue, having touched a tangible object with the body, or having cognized a mental object with the mind, a bhikkhu does not grasp at its prominent features and is not enticed by its details. 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, he guards the mind faculty, and he undertakes the restraint of the mind faculty. In this way, bhikkhus, a bhikkhu dresses wounds.
5.) And how, bhikkhus, does a bhikkhu smoke out the sheds? Here, bhikkhus, a bhikkhu teaches the Dhamma to others in detail as he has learned it and mastered it. In this way, bhikkhus, a bhikkhu smokes out the sheds.
6.) And how, bhikkhus, does a bhikkhu know the crossing? Here, bhikkhus, he does, from time to time, approach those bhikkhus who are very learned, heirs to the scriptures, who know the Dhamma by heart, experts in Vinaya, and keepers of the summaries, to question and cross-question them: ‘Venerable sir, what is the meaning of this? What is the meaning of that?’ Those venerable ones then do reveal to him what is unrevealed, do clarify what is obscured, and do dispel his doubt about many perplexing points in the Dhamma. In this way, bhikkhus, a bhikkhu knows the crossing.
7.) And how, bhikkhus, does a bhikkhu know the source of refreshment? Here, bhikkhus, when the Dhamma and Vinaya proclaimed by the Tathāgata is being taught, he gains inspiration from realization of meaning, gains inspiration in the Dhamma, and gains joy connected with the Dhamma. In this way, bhikkhus, a bhikkhu knows the source of refreshment.
8.) And how, bhikkhus, does a bhikkhu know the path? Here, bhikkhus, a bhikkhu understands the Noble Eightfold Path as it actually is. In this way, bhikkhus, a bhikkhu knows the path.
9.) And how, bhikkhus, is a bhikkhu skilled in pastures? Here, bhikkhus, a bhikkhu understands the four establishments of mindfulness as they actually are. In this way, bhikkhus, a bhikkhu is skilled in pastures.
10.) And how, bhikkhus, is a bhikkhu one who milks leaving a remainder? Here, when faithful householders invite a bhikkhu to take as much as he likes of robes, alms food, lodgings, healthcare, and medicinal requisites, the bhikkhu knows moderation in accepting. In this way, bhikkhus, a bhikkhu is one who milks leaving a remainder.
11.) And how is it, bhikkhus, that a bhikkhu does honor with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha? Here, bhikkhus, a bhikkhu maintains bodily acts of loving-kindness both openly and in private toward those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha. He maintains verbal acts of loving-kindness both openly and in private toward them, and he maintains mental acts of loving-kindness both openly and in private toward them. In this way, bhikkhus, a bhikkhu honors with additional veneration those bhikkhus who are elders, of long standing, long gone forth, fathers and leaders of the Saṅgha.
Bhikkhus, a bhikkhu endowed with these eleven qualities is capable of attaining growth, increase, and fullness in this Dhamma and Vinaya.”
The Blessed One said this. The bhikkhus were delighted and rejoiced in the Blessed One’s words.
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Katamehi ekādasahi? 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. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako abhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi ekādasahi? 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.
Kathañca, bhikkhave, bhikkhu na rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na rūpaññū hoti.
Kathañca, bhikkhave, bhikkhu na lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu ‘kammalakkhaṇo bālo, kammalakkhaṇo paṇḍito’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na lakkhaṇakusalo hoti.
Kathañca, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti? 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. Evaṁ kho, bhikkhave, bhikkhu na āsāṭikaṁ hāretā hoti.
Kathañca, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati cakkhundriyaṁ, cakkhundriye na saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati, na rakkhati manindriyaṁ, manindriye na saṁvaraṁ āpajjati. Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti.
Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ na vitthārena paresaṁ desetā hoti. Evaṁ kho, bhikkhave, bhikkhu na dhūmaṁ kattā hoti.
Kathañca, bhikkhave, bhikkhu na titthaṁ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te kālena kālaṁ upasaṅkamitvā na paripucchati, na paripañhati: ‘idaṁ, bhante, kathaṁ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ na paṭivinodenti. Evaṁ kho, bhikkhave, bhikkhu na titthaṁ jānāti.
Kathañca, bhikkhave, bhikkhu na pītaṁ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne na labhati atthavedaṁ, na labhati dhammavedaṁ, na labhati dhammūpasaṁhitaṁ pāmojjaṁ. Evaṁ kho, bhikkhave, bhikkhu na pītaṁ jānāti.
Kathañca, bhikkhave, bhikkhu na vīthiṁ jānāti? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na vīthiṁ jānāti.
Kathañca, bhikkhave, bhikkhu na gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, bhikkhu na gocarakusalo hoti.
Kathañca, bhikkhave, bhikkhu anavasesadohī hoti? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, tatra bhikkhu mattaṁ na jānāti paṭiggahaṇāya. Evaṁ kho, bhikkhave, bhikkhu anavasesadohī hoti.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā te na atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu na mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; 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.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu abhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ.
Ekādasahi, bhikkhave, aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ. Katamehi ekādasahi? 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. Imehi kho, bhikkhave, ekādasahi aṅgehi samannāgato gopālako bhabbo gogaṇaṁ pariharituṁ phātiṁ kātuṁ.
Evameva kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjituṁ. Katamehi ekādasahi? 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.
Kathañca, bhikkhave, bhikkhu rūpaññū hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ sabbaṁ rūpaṁ ‘cattāri mahābhūtāni, catunnañca mahābhūtānaṁ upādāyarūpan’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu rūpaññū hoti.
Kathañca, bhikkhave, bhikkhu lakkhaṇakusalo hoti? Idha, bhikkhave, bhikkhu kammalakkhaṇo bālo, kammalakkhaṇo paṇḍitoti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.
Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti? 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. Evaṁ kho, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti.
Kathañca, bhikkhave, bhikkhu vaṇaṁ paṭicchādetā 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 …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… 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 vaṇaṁ paṭicchādetā hoti.
Kathañca, bhikkhave, bhikkhu dhūmaṁ kattā hoti? Idha, bhikkhave, bhikkhu yathāsutaṁ yathāpariyattaṁ dhammaṁ vitthārena paresaṁ desetā hoti. Evaṁ kho, bhikkhave, bhikkhu dhūmaṁ kattā hoti.
Kathañca, bhikkhave, bhikkhu titthaṁ jānāti? Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṁ upasaṅkamitvā paripucchati, paripañhati: ‘idaṁ, bhante, kathaṁ? Imassa ko attho’ti? Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhānīyesu dhammesu kaṅkhaṁ paṭivinodenti. Evaṁ kho, bhikkhave, bhikkhu titthaṁ jānāti.
Kathañca bhikkhave, bhikkhu pītaṁ jānāti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne labhati atthavedaṁ, labhati dhammavedaṁ, labhati dhammūpasaṁhitaṁ pāmojjaṁ. Evaṁ kho, bhikkhave, bhikkhu pītaṁ jānāti.
Kathañca, bhikkhave, bhikkhu vīthiṁ jānāti? Idha, bhikkhave, bhikkhu ariyaṁ aṭṭhaṅgikaṁ maggaṁ yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu vīthiṁ jānāti.
Kathañca, bhikkhave, bhikkhu gocarakusalo hoti? Idha, bhikkhave, bhikkhu cattāro satipaṭṭhāne yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu gocarakusalo hoti.
Kathañca, bhikkhave, bhikkhu sāvasesadohī hoti? Idha, bhikkhave, bhikkhuṁ saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. Tatra bhikkhu mattaṁ jānāti paṭiggahaṇāya. Evaṁ kho, bhikkhave, bhikkhu sāvasesadohī hoti.
Kathañca, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, te atirekapūjāya pūjetā hoti? Idha, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca; 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.
Imehi kho, bhikkhave, ekādasahi dhammehi samannāgato bhikkhu bhabbo imasmiṁ dhammavinaye vuddhiṁ virūḷhiṁ vepullaṁ āpajjitun”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.