Uttarajjhayana 11

11.1

saṃjogā vippamukkassa anagārassa bhikkhuṇo |
āyāraṃ pāukarissāmi ānupuvviṃ suṇeha me ||

I will make known the conduct of the homeless monk / who is entirely free from attachments; listen to me in order.

I shall explain, in due order, the right discipline of a houseless monk who has got rid of all worldly ties. Listen to me.

11.2

je yāvi hoi nivvijje thaddhe luddhe aniggahe |
abhikkhaṇaṃ ullavaī avinīe abahussue ||

He who is without discernment, obstinate, covetous, unrestrained, / constantly prattles, is undisciplined and unlearned.

11.3

aha paṃcahiṃ ṭhāṇehiṃ jehiṃ sikkhā na labbhaī |
thaṃbhā kohā pamāeṇaṃ rogeṇālassaeṇa ya ||

Now there are five grounds on account of which discipline is not attained: / through pride, anger, negligence, illness, and indolence.

11.4

aha aṭṭhahiṃ ṭhāṇehiṃ sikkhāsīle tti vuccaī |
ahassire sayā daṃte na ya mammamudāhare ||

Now on account of eight grounds one is called 'devoted to discipline': / not prone to laughter, always restrained, not disclosing secrets,

11.5

nāsīle na visīle na siyā ailolue |
akohaṇe saccarae sikkhāsīle tti vuccaī ||

not ill-behaved, not undisciplined, not excessively fickle, / free from anger, and delighting in truth — [such a one] is called 'devoted to discipline'.

11.6

aha caudasahiṃ ṭhāṇehiṃ vaṭṭamāṇe u saṃjae |
avinīe vuccaī so u nivvāṇaṃ ca na gacchai ||

Now a restrained [ascetic] who acts according to fourteen grounds / is called undisciplined, and he does not go to nirvāṇa:

11.7

abhikkhaṇaṃ kohī havai pabaṃdhaṃ ca pakuvvaī |
mettijjamāṇo vamai suyaṃ laddhūṇa majjaī ||

he is constantly angry, harbors grudges, / repels when befriended, and is intoxicated after acquiring learning;

11.8

avi pāvaparikkhevī avi mittesu kuppaī |
suppiyassāvi mittassa rahe bhāsai pāvagaṃ ||

he associates with the wicked, gets angry even with friends, / and speaks ill in secret even of a very dear friend;

11.9

paiṇṇavāī duhile thaddhe luddhe aniggahe |
asaṃvibhāgo aciyatte avinīe tti vuccaī ||

he is boastful, ill-humored, obstinate, greedy, unrestrained, / unsharing, and intractable — [such a one] is called undisciplined.

11.10

aha pannarasahiṃ ṭhāṇehiṃ suvinīe tti vuccaī |
nīyāvattī acavale amāī akuūhale ||

Now on account of fifteen grounds one is called 'well-disciplined': / respectful towards superiors, not fickle, not deceitful, free from idle curiosity,

But for the following fifteen good qualities he is called well-behaved: if he is always humble, steady, free from deceit and curiosity; if he abuses nobody; if he does not persevere in his wrath,; if he listens to friendly advice; if he is not proud of his learning; if he does not find fault with others; if he is not angry with friends; if he speaks well even of a bad friend behind his back; if he abstains from quarrels and rows; if he is enlightened, polite, decent, and quiet: then he is called well-behaved.

11.11

appaṃ cāhikkhivaī pabaṃdhaṃ ca na kuvvaī |
mettijjamāṇo bhayaī suyaṃ laddhaṃ na majjaī ||

blaming [others] little, harboring no grudges, / welcoming when befriended, not becoming intoxicated after acquiring learning,

11.12

na ya pāvaparikkhevī na ya mittesu kuppaī |
appiyassāvi mittassa rahe kallāṇa bhāsaī ||

not associating with the wicked, not becoming angry with friends, / and speaking well in secret even of an unfriendly acquaintance;

11.13

kalahaḍamaravajjae buddhe abhijāie |
hirimaṃ paḍisaṃlīṇe suvinīe tti vuccaī ||

avoiding quarrels and strife, enlightened, well-born, / modest, and retired into seclusion — [such a one] is called 'well-disciplined'.

11.14

vase gurukule niccaṃ jogavaṃ uvahāṇavaṃ |
piyaṃkare piyaṃvāī se bhikkhaṃ laddhumarihaī ||

He should constantly dwell in the preceptor's lineage, striving, enduring hardships, / doing what is pleasant, speaking pleasantly — he is worthy of receiving alms.

11.15

jahā saṃkhammi payaṃ nihiyaṃ duhao vi virāyai |
evaṃ bahussue bhikkhū dhammo kittī tahā suyaṃ ||

Just as milk placed in a conch shines bright from both sides, / so does a learned monk: Dharma, fame, and sacred learning.

11.16

jahā se kaṃboyāṇaṃ āinne kaṃthae siyā |
āse javeṇa pavare evaṃ havai bahussue ||

Just as a noble Kambojan steed, a thoroughbred, / is an excellent horse by virtue of its speed, so is a learned one.

11.17

jahāiṇṇasamārūḍhe sūre daḍhaparakkame |
ubhao naṃdighoseṇaṃ evaṃ havai bahussue ||

Just as a brave warrior of steadfast valor, mounted on a thoroughbred, / [advances] with joyous acclamations from both sides, so is a learned one.

11.18

jahā kareṇuparikinne kuṃjare saṭṭhihāyaṇe |
balavaṃte appaḍihae evaṃ havai bahussue ||

Just as a sixty-year-old elephant, surrounded by female elephants, / is strong and irresistible, so is a learned one.

11.19

jahā se tikkhasiṃge jāyakhaṃdhe virāyaī |
vasahe jūhāhivaī evaṃ havai bahussue ||

Just as a bull, leader of the herd, shines forth / with sharp horns and a prominent hump, so is a learned one.

11.20

jahā se tikkhadāḍhe udagge duppahaṃsae |
sīhe miyāṇa pavare evaṃ havai bahussue ||

Just as a lion, preeminent among beasts, / has sharp fangs, is towering and invincible, so is a learned one.

11.21

jahā se vāsudeve saṃkhacakkagayādhare |
appaḍihayabale johe evaṃ havai bahussue ||

Just as Vāsudeva, bearing conch, discus, and mace, / is a warrior of unthwarted strength, so is a learned one.

As Vâsudêva, the god with the conch, discus, and club, who fights with an irresistible strength, (has no equal), neither has a very learned monk.

11.22

jahā se cāuraṃte cakkavaṭṭī mahiḍḍhie |
caudasarayaṇāhivaī evaṃ havai bahussue ||

Just as a universal monarch of the four quarters, endowed with great supernatural power, / is lord of the fourteen jewels, so is a learned one.

11.23

jahā se sahassakkhe vajjapāṇī puraṃdare |
sakke devāhivaī evaṃ havai bahussue ||

Just as Śakra, the lord of gods, thousand-eyed, / thunderbolt in hand, sacker of cities, [shines], so is a learned one.

11.24

jahā se timiraviddhaṃse uttiṭṭhaṃte divāyare |
jalaṃte iva teeṇa evaṃ havai bahussue ||

Just as the sun rising and dispelling darkness, / blazes as it were with brilliance, so is a learned one.

11.25

jahā se uḍuvaī caṃde nakkhattaparivārie |
paḍipunne puṇṇamāsīe evaṃ havai bahussue ||

Just as the moon, lord of the asterisms, surrounded by constellations, / is full on the full-moon day, so is a learned one.

11.26

jahā se sāmāiyāṇaṃ koṭṭhāgāre surakkhie |
nānādhannapaḍipunne evaṃ havai bahussue ||

Just as a well-guarded granary of household heads / is filled with various kinds of grains, so is a learned one.

11.27

jahā sā dumāṇa pavarā jaṃbū nāma sudaṃsaṇā |
anāḍhiyassa devassa evaṃ havai bahussue ||

Just as the excellent tree named Sudarśanā, the rose-apple, / belongs to the god Anādṛta, so is a learned one.

11.28

jahā sā naīṇa pavarā salilā sāgaraṃgamā |
sīyā nīlavaṃtapavahā evaṃ havai bahussue ||

Just as the Śītā, flowing from Mount Nīlavant,
is the best among rivers that go to the ocean,
so is the person of extensive learning.

11.29

jahā se nagāṇa pavare sumahaṃ maṃdare girī |
nānosahipajjalie evaṃ havai bahussue ||

Just as the great Mount Mandara
is the best among mountains, glowing with various medicinal herbs,
so is the person of extensive learning.

11.30

jahā se sayaṃbhūramaṇe udahī akkhaodae |
nāṇārayaṇapaḍipunne evaṃ havai bahussue ||

Just as the Svayambhūramaṇa ocean
is of inexhaustible waters and filled with various jewels,
so is the person of extensive learning.

11.31

samuddagaṃbhīrasamā durāsayā acakkiyā keṇai duppahaṃsayā |
suyassa puṇṇā viulassa tāiṇo khavittu kammaṃ gaimuttamaṃ gayā ||

Equal to the deep ocean, hard to approach, invincible, difficult to assail by anyone,
filled with extensive sacred learning, protectors having destroyed their karma have reached the highest state.

Monks who equal the ocean in depth, who are difficult to overcome, are frightened by nobody (or nothing), and are not easily assailed, who are full of extensive learning and take care of themselves, will go to the highest place, after their Karman has been annihilated.

11.32

tamhā suyamahiṭṭhejjā uttamaṭṭhagavesae |
jeṇappāṇaṃ paraṃ ceva siddhiṃ saṃpāuṇejjāsi || –tti bemi ||

Therefore, seeking the supreme goal, one should apply oneself to sacred learning,
by which you may attain perfection for oneself and for others.
— Thus I speak.