11.17. Người Chăn Bò

“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.

Evamevaṁ 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 (…) ‘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 byantīkaroti na anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ … uppannaṁ vihiṁsāvitakkaṁ …

uppannuppanne pāpake akusale dhamme adhivāseti nappajahati na vinodeti na byantīkaroti 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 saṁvaraṁ nāpajjati.

Sotena saddaṁ sutvā …

ghānena gandhaṁ ghāyitvā …

jivhāya rasaṁ sāyitvā …

kāyena phoṭṭhabbaṁ phusitvā …

manasā dhammaṁ viññāya nimittaggāhī hoti anubyañjanaggāhī;

yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya na paṭipajjati; na rakkhati manindriyaṁ, manindriye saṁvaraṁ nāpajjati.

Evaṁ kho, bhikkhave, bhikkhu na vaṇaṁ paṭicchādetā hoti.

Kathañca, bhikkhave, bhikkhu na dhūmaṁ kattā hoti?

Idha, bhikkhave, bhikkhu na yathāsutaṁ yathāpariyattaṁ dhammaṁ 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 kaṅkhāṭhāniyesu 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 cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. 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 … na mettaṁ manokammaṁ paccupaṭṭhāpeti āvi ceva raho ca.

Evaṁ kho, bhikkhave, bhikkhu ye te bhikkhū therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, na te 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.

Evamevaṁ 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 ‘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 paṇḍito’ti yathābhūtaṁ pajānāti.

Evaṁ kho, bhikkhave, bhikkhu lakkhaṇakusalo hoti.

Kathañca, bhikkhave, bhikkhu āsāṭikaṁ hāretā hoti?

Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ … uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti 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 …

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 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 kaṅkhāṭhāniyesu 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, bhikkhu saddhā gahapatikā abhihaṭṭhuṁ pavārenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.

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 therā rattaññū cirapabbajitā saṅghapitaro saṅghapariṇāyakā, tesu mettaṁ kāyakammaṁ paccupaṭṭhāpeti āvi ceva raho ca, mettaṁ vacīkammaṁ … 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.

Sattamaṁ.

“Monks, a cowherd endowed with eleven factors is incapable of looking after a herd so that it prospers & grows. Which eleven? There is the case where a cowherd is not well-versed in forms (appearances), unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t fumigate [the cattle pen], doesn’t know fords, doesn’t know what it is [for the cattle] to have drunk, doesn’t know the road, is not skilled in pastures, milks dry, and shows no extra respect for the bulls who are fathers & leaders of the herd. A cowherd endowed with these eleven factors is incapable of looking after a herd so that it prospers & grows.

“A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya. Which eleven? There is the case where a monk is not well-versed in forms, unskilled in characteristics, doesn’t pick out flies’ eggs, doesn’t dress wounds, doesn’t fumigate, doesn’t know fords, doesn’t know what it is to have drunk, doesn’t know the road, is not skilled in pastures, milks dry, and shows no extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community.

“And how is a monk not well-versed in forms? There is the case where a monk does not discern, as it actually is, that every form whatsoever is composed of the four great existents and the forms dependent on them. This is how a monk is not well-versed in forms.

“And how is a monk unskilled in characteristics? There is the case where a monk does not discern, as it actually is, that a fool is characterized by his actions, a wise person is characterized by his actions. This is how a monk is unskilled in characteristics.

“And how does a monk not pick out flies’ eggs? There is the case where a monk acquiesces with an arisen thought of sensuality. He does not abandon it, dispel it, demolish it, or wipe it out of existence. He acquiesces with an arisen thought of ill will… an arisen thought of harmfulness. He does not abandon it, dispel it, demolish it, or wipe it out of existence. He acquiesces with arisen evil, unskillful qualities. He doesn’t abandon them, dispel them demolish them, or wipe the out of existence. This is how a monk doesn’t pick out flies’ eggs.

“And how does a monk not dress wounds? There is the case where a monk, on seeing a form with the eye, grasps at themes or details by which—as he dwells without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He doesn’t practice with restraint. He doesn’t practice for its restraint. He doesn’t protect the faculty of the eye. On hearing a sound with the ear… On smelling an odor with the nose… On tasting a flavor with the tongue… On touching a tactile sensation with the body… On cognizing an idea with the intellect, he grasps at themes or details by which—as he dwells without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. He doesn’t practice for its restraint. He doesn’t protect the faculty of the intellect. This is how a monk doesn’t dress wounds.

“And how does a monk not fumigate? There is the case where a monk does not teach others in detail the Dhamma as he has heard and mastered it. This is how a monk doesn’t fumigate.

“And how does a monk not know fords? There is the case where a monk goes time & again to the monks who are learned, well-versed in the tradition, who have memorized the Dhamma, the Vinaya, and the Matikas, but doesn’t question them, doesn’t present them with his problems: ‘How is this, venerable sir? What is the meaning of this?’ These venerable ones do not reveal what has not been revealed to him, do not make plain what has not been made plain to him, do not resolve his doubts about the many teachings that might give rise to doubt. This is how a monk doesn’t know fords.

“And how does a monk not know what it is to have drunk? There is the case where a monk, when the Dhamma-Vinaya proclaimed by the Tathagata is being taught, doesn’t gain knowledge of the meaning, doesn’t gain knowledge of the Dhamma, doesn’t gain joy connected with the Dhamma. This is how a monk doesn’t know what it is to have drunk.

“And how does a monk not know the road? There is the case where a monk does not discern, as it actually is, the noble eightfold path. This is how a monk doesn’t know the road.

“And how is a monk unskilled in pastures? There is the case where a monk does not discern, as they actually are, the four frames of reference. This is how a monk is unskilled in pastures.

“And how does a monk milk dry? There is the case where a monk—when faithful householders invite him to accept gifts of cloth, alms food, lodgings, and medicinal requisites for curing the sick—knows no moderation in taking. This is how a monk milks dry.

“And how does a monk show no extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community? There is the case where a monk does not establish himself in bodily acts of goodwill, in public & in private, toward the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community. He does not establish himself in verbal acts of goodwill… in mental acts of goodwill, in public & in private, toward the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community.

“A monk endowed with these eleven factors is incapable of attaining growth, increase, & abundance in this Dhamma-Vinaya.

“Monks, a cowherd endowed with eleven factors is capable of looking after a herd so that it prospers & grows. Which eleven? There is the case where a cowherd is well-versed in forms (appearances), skilled in characteristics, picks out flies’ eggs, dresses wounds, fumigates, knows fords, knows what it is to have drunk, knows the road, is skilled in pastures, doesn’t milk dry, and shows extra respect for the bulls who are fathers & leaders of the herd. A cowherd endowed with these eleven factors is capable of looking after a herd so that it prospers & grows.

“A monk endowed with these eleven factors is capable of attaining growth, increase, & abundance in this Dhamma-Vinaya. Which eleven? There is the case where a monk is well-versed in forms, skilled in characteristics, picks out flies’ eggs, dresses wounds, fumigates, knows fords, knows what it is to have drunk, knows the road, is skilled in pastures, doesn’t milk dry, and shows extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community.

“And how is a monk well-versed in forms? There is the case where a monk discerns, as it actually is, that every form whatsoever is composed of the four great existents and the forms dependent on them. This is how a monk is well-versed in forms.

“And how is a monk skilled in characteristics? There is the case where a monk discerns, as it actually is, that a fool is characterized by his actions, a wise person is characterized by his actions. This is how a monk is skilled in characteristics.

“And how does a monk pick out flies’ eggs? There is the case where a monk does not acquiesce with an arisen thought of sensuality. He abandons it, dispels it, demolishes it, & wipes it out of existence. He does not acquiesce with an arisen thought of ill will… an arisen thought of harmfulness He abandons it, dispels it, demolishes it, & wipes it out of existence. He doesn’t acquiesce with arisen evil, unskillful qualities. He abandons them, dispels them, demolishes them, & wipes them out of existence. This is how a monk pick outs flies’ eggs.

“And how does a monk dress wounds? There is the case where a monk, on seeing a form with the eye, does not grasp at any theme or details by which—if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He practices for its restraint. He protects the faculty of the eye. On hearing a sound with the ear… On smelling an odor with the nose… On tasting a flavor with the tongue… On touching a tactile sensation with the body… On cognizing an idea with the intellect, he does not grasp at any theme or details by which—if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. He practices for its restraint. He protects the faculty of the intellect. This is how a monk dresses wounds.

“And how does a monk fumigate? There is the case where a monk teaches others in detail the Dhamma as he has heard and mastered it. This is how a monk fumigates.

“And how does a monk know fords? There is the case where a monk goes time & again to the monks who are learned, well-versed in the tradition, who have memorized the Dhamma, the Vinaya, and the Matikas. He questions them, presents them with his problems: ‘How is this, venerable sir? What is the meaning of this?’ These venerable ones reveal what has not been revealed to him, make plain what has not been made plain to him, resolve his doubts about the many teachings that might give rise to doubt. This is how a monk knows fords.

“And how does a monk know what it is to have drunk? There is the case where a monk, when the Dhamma-Vinaya proclaimed by the Tathagata is being taught, gains knowledge of the meaning, gains knowledge of the Dhamma, gains joy connected with the Dhamma. This is how a monk knows what it is to have drunk.

“And how does a monk know the road? There is the case where a monk discerns, as it actually is, the noble eightfold path. This is how a monk knows the roads.

“And how is a monk skilled in pastures? There is the case where a monk discerns, as they actually are, the four frames of reference. This is how a monk is skilled in pastures.

“And how does a monk not milk dry? There is the case where a monk—when faithful householders invite him to accept gifts of cloth, alms food, lodgings, and medicinal requisites for curing the sick—knows moderation in taking. This is how a monk does not milk dry.

“And how does a monk show extra respect for the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community? There is the case where a monk establishes himself in bodily acts of goodwill, in public & in private, toward the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community. He establishes himself in verbal acts of goodwill… in mental acts of goodwill, in public & in private, toward the elder monks with seniority, who have been ordained long, who are fathers & leaders of the Community.

“A monk endowed with these eleven factors is capable of attaining growth, increase, & abundance in this Dhamma-Vinaya.”