Thag 16.10

Pārāpariyattheragāthā

Samaṇassa ahu cintā, pupphitamhi mahāvane; Ekaggassa nisinnassa, pavivittassa jhāyino.

Pārāsariya (3rd)

This thought came to the ascetic in the forest full of flowers, as he was seated alone meditating in seclusion:

“Aññathā lokanāthamhi, tiṭṭhante purisuttame; Iriyaṁ āsi bhikkhūnaṁ, aññathā dāni dissati.

“The behavior of the mendicants these days seems different from when the protector of the world, the best of men, was still here.

Sītavātaparittāṇaṁ, hirikopīnachādanaṁ; Mattaṭṭhiyaṁ abhuñjiṁsu, santuṭṭhā itarītare.

Their robes were only for covering the private parts, and protection from the cold and wind. They ate in moderation, content with whatever they were offered.

Paṇītaṁ yadi vā lūkhaṁ, appaṁ vā yadi vā bahuṁ; Yāpanatthaṁ abhuñjiṁsu, agiddhā nādhimucchitā.

Whether food was fine or coarse, a little or a lot, they ate only for sustenance, without greed or gluttony.

Jīvitānaṁ parikkhāre, bhesajje atha paccaye; Na bāḷhaṁ ussukā āsuṁ, yathā te āsavakkhaye.

They weren’t so very eager for the requisites of life, such as tonics and other necessities, as they were for the ending of defilements.

Araññe rukkhamūlesu, kandarāsu guhāsu ca; Vivekamanubrūhantā, vihaṁsu tapparāyaṇā.

In the wilderness, at a tree’s root, in caves and caverns, fostering seclusion, they lived with that as their final goal.

Nīcā niviṭṭhā subharā, mudū atthaddhamānasā; Abyāsekā amukharā, atthacintā vasānugā.

They were used to simple things, unburdensome, gentle, not pompous at heart, unsullied, not scurrilous, their thoughts were intent on the goal.

Tato pāsādikaṁ āsi, gataṁ bhuttaṁ nisevitaṁ; Siniddhā teladhārāva, ahosi iriyāpatho.

That’s why they inspired confidence, in their movements, eating, and practice; their deportment was as smooth as a stream of oil.

Sabbāsavaparikkhīṇā, mahājhāyī mahāhitā; Nibbutā dāni te therā, parittā dāni tādisā.

With the utter ending of all defilements, those senior monks have now been quenched. They were great meditators and great benefactors— there are few like them today.

Kusalānañca dhammānaṁ, paññāya ca parikkhayā; Sabbākāravarūpetaṁ, lujjate jinasāsanaṁ.

With the ending of good principles and understanding, the victor’s teaching, full of all excellent qualities, falls apart.

Pāpakānañca dhammānaṁ, kilesānañca yo utu; Upaṭṭhitā vivekāya, ye ca saddhammasesakā.

This is the season for bad principles and defilements. Those who are ready for seclusion are all that’s left of the true Dhamma.

Te kilesā pavaḍḍhantā, āvisanti bahuṁ janaṁ; Kīḷanti maññe bālehi, ummattehiva rakkhasā.

As they grow, the defilements possess most people; they play with fools, it seems to me, like monsters with the mad.

Kilesehābhibhūtā te, tena tena vidhāvitā; Narā kilesavatthūsu, sasaṅgāmeva ghosite.

Overcome by defilements, they run here and there among the bases for defilement, as if they had declared war on themselves.

Pariccajitvā saddhammaṁ, aññamaññehi bhaṇḍare; Diṭṭhigatāni anventā, idaṁ seyyoti maññare.

Having forsaken the true teaching, they argue with each other. Following wrong views they think, ‘This is better.’

Dhanañca puttaṁ bhariyañca, chaḍḍayitvāna niggatā; Kaṭacchubhikkhahetūpi, akicchāni nisevare.

They cut off their wealth, children, and wife to go forth. But then they do what they shouldn’t, for the sake of a measly spoon of almsfood.

Udarāvadehakaṁ bhutvā, sayantuttānaseyyakā; Kathaṁ vattenti paṭibuddhā, yā kathā satthugarahitā.

They eat until their bellies are full, and then they lie to sleep on their backs. When they wake up, they keep on chatting, the kind of talk the Teacher criticized.

Sabbakārukasippāni, cittiṁ katvāna sikkhare; Avūpasantā ajjhattaṁ, sāmaññatthotiacchati.

Valuing all the arts and crafts, they train themselves in them. Not being settled internally, they think, ‘This is the goal of the ascetic life.’

Mattikaṁ telacuṇṇañca, udakāsanabhojanaṁ; Gihīnaṁ upanāmenti, ākaṅkhantā bahuttaraṁ.

They provide clay, oil, and talcum powder, water, lodgings, and food for householders, expecting more in return.

Dantaponaṁ kapitthañca, pupphaṁ khādaniyāni ca; Piṇḍapāte ca sampanne, ambe āmalakāni ca.

And in addition, tooth-picks of white fig, flowers, food to eat, well-cooked almsfood, mangoes and myrobalans.

Bhesajjesu yathā vejjā, kiccākicce yathā gihī; Gaṇikāva vibhūsāyaṁ, issare khattiyā yathā.

In medicine they are like doctors, in business like householders, in makeup like prostitutes, in sovereignty like aristocrats.

Nekatikā vañcanikā, kūṭasakkhī apāṭukā; Bahūhi parikappehi, āmisaṁ paribhuñjare.

Cheats, frauds, false witnesses, sly: using multiple plans, they enjoy things of the flesh.

Lesakappe pariyāye, parikappenudhāvitā; Jīvikatthā upāyena, saṅkaḍḍhanti bahuṁ dhanaṁ.

Pursuing shams, contrivances, and plans, by such means they accumulate a lot of wealth for the sake of their own livelihood.

Upaṭṭhāpenti parisaṁ, kammato no ca dhammato; Dhammaṁ paresaṁ desenti, lābhato no ca atthato.

They assemble the community for business rather than Dhamma. They teach the Dhamma to others for gain, not for the goal.

Saṅghalābhassa bhaṇḍanti, saṅghato paribāhirā; Paralābhopajīvantā, ahirīkā na lajjare.

Those barred from the Saṅgha quarrel over the Saṅgha’s property. Lacking conscience, they do not care that they live on the earnings of others.

Nānuyuttā tathā eke, muṇḍā saṅghāṭipārutā; Sambhāvanaṁyevicchanti, lābhasakkāramucchitā.

Some with shaven head and robe are not devoted to practice, but wish only to be honored, besotted with property and reverence.

Evaṁ nānappayātamhi, na dāni sukaraṁ tathā; Aphusitaṁ vā phusituṁ, phusitaṁ vānurakkhituṁ.

When things have come to this, it’s not easy these days to realize what has not yet been realized, or to preserve what has been realized.

Yathā kaṇṭakaṭṭhānamhi, careyya anupāhano; Satiṁ upaṭṭhapetvāna, evaṁ gāme munī care.

When shoeless on a thorny path, one would walk very mindfully; that’s how a sage should walk in the village.

Saritvā pubbake yogī, tesaṁ vattamanussaraṁ; Kiñcāpi pacchimo kālo, phuseyya amataṁ padaṁ.

Remembering the meditators of old, and recollecting their conduct, even in the latter days, it’s still possible to realize freedom from death.”

Idaṁ vatvā sālavane, samaṇo bhāvitindriyo; Brāhmaṇo parinibbāyī, isi khīṇapunabbhavo”ti.

That is what the ascetic, whose faculties were fully developed, said in the sāl tree grove. The brahmin, the seer, became fully extinguished, putting an end to all future lives.