A New Course in Reading Pali

Lesson XI - Readings

Exercise 1

Atiite Jambudiipe Ajitara.t.the eko gopaalako vasi. Tassa gehe eko Paccekabuddho nibaddha.m bhuñjati. Tasmi.m gehe eko kukkuro ca ahosi. Paccekabuddho bhuñjanto tassa nibaddha.m eka.m bhattapi.n.da.m adaasi. So tena nissaaya Paccekabuddhe sineha.m akaasi. Gopaalako divasassa dve vaare Paccekabuddhass’upa.t.thaana.m gacchi. Sunakho’pi tena saddhi.m gacchi.
In the past, a certain cowherd lived in Jambudipa, a kingdom of Ajita. A Solitary Buddha was always eating at his house. And there was a dog in this house. The Solitary Buddha while eating would always give him a ball of rice. Because of this he was affectionate to the Solitary Buddha. Twice a day the cowherd went to wait on the Solitary Buddha, and the dog went with him.

Gopaalo ekadivasa.m Paccekabuddha.m aaha: «bhante, yadaa me okaaso na bhavissati, tadaa ima.m sunakha.m pesessaami, tena saññaa.nena aagaccheyyaathaa»ti. Tato pa.t.thaaya anokaasadivase sunakha.m pesesi. So ekavacanen’eva pakkhanditvaa Paccekabuddhassa vasana.t.thaana.m gantvaa tikkhattu.m bhussitvaa attano aagatabhaava.m jaanaapetvaa ekamanta.m nipajji. Paccekabuddhe vela.m sallakkhetvaa nikkhante bhussanto purato gacchi. Paccekabuddho ta.m viima.msanto ekadivasa.m añña.m magga.m pa.tipajji. Atha sunakho purato tiriya.m .thatvaa bhussitvaa itaramaggameva na.m aaropesi.
One day the cowherd said to the Solitary Buddha: “Venerable sir, when I am not able [to come], then I will send this dog, and by that sign please come”. From then on he sent the dog when he had no time. On a single word the dog jumped up, went to the Solitary Buddha’s place of residence, announced his arrival by barking three times, then he lay down at one side. He observed the time of the Solitary Buddha’s departure, and barking he went in front. Testing him, the Solitary Buddha one day entered upon another path. Then the dog stood across in front of him, barked, and thus led him to the other path.

Ath’ekadivasa.m añña.m magga.m pa.tipajjitvaa sunakhena tiriya.m .thatvaa vaariyamaanopi anivattitvaa ta.m paadena apanetvaa paayaasi. Sunakho tassa anivattanabhaava.m ñatvaa nivaasanaka.n.ne .dasitvaa aaka.d.dhanto gantabbamaggam’eva paapesi. Eva.m so sunakho tasmi.m Paccekabuddhe balavasineha.m uppaadesi.
Then one day he entered upon another path, and though being prevented by the dog standing across the path, he did not turn back, but he removed him with his foot and proceeded. The dog, on knowing that he wasn’t turning back, bit the hem of his robe, and dragging him, ensured he reached the path that was supposed to be taken. Thus the dog gave rise to powerful affection towards this Solitary Buddha.

Aparabhaage Paccekabuddhassa ciivara.m jiiri. Ath’assa gopaalako ciivaravatthaani adaasi. Paccekabuddho «phaasuka.t.thaana.m gantvaa ciivara.m kaaressaamii»ti. gopaalaka.m aaha. So’pi «bhante, maa cira.m bahi vasitthaa»ti avadi.
At a later time, the Solitary Buddha’s robe was decayed. Then the cowherd gave him some robe cloth. The Solitary Buddha said to the cowherd “I will go to a comfortable place and will have a robe made.” And the cowherd said, “Venerable sir, do not dwell outside too long.”

Sunakho’pi tesa.m katha.m su.nanto a.t.thaasi. Paccekabuddhe vehaasa.m abbhuggantvaa gacchante bhu.mkaritvaa .thitassa sunakhassa hadaya.m phali.
As the dog stood by listening to their talk, he barked at the Solitary Buddha, who had risen up into the sky and was going away. And the heart of the dog standing by broke.

Tiracchaanaa naam’ete ujujaatikaa honti aku.tilaa. Manussaa pana añña.m cintenti, añña.m vadanti.
Animals are truly honest, not crooked. But men think one thing, then say another.

(RasV.) (Cf. http://web.ukonline.co.uk/buddhism/dmpada2a.htm#Samavati)

Exercise 2

Eva.m me suta.m: eka.m samaya.m Bhagavaa Aa.laviya.m viharati Aa.lavakassa yakkhassa bhavane. Atha kho Aa.lavako yakkho yena Bhagavaa ten’upasa”nkami; upasa”nkamitvaa Bhagavanta.m etadavoca:
Thus have I heard: At one time the Blessed One was staying at Alavi in the abode of the demon Alavaka. Then the demon Alavaka approached the Blessed One, and said thus:

«Nikkhama, sama.naa»ti.
“Go out, recluse”.

«Saadhaavuso»ti Bhagavaa nikkhami.
“Yes, friend”, and the Blessed One left.

«Pavisa, sama.naa»ti.
“Enter, recluse”.

«Saadhaavuso»ti Bhagavaa paavisi.
“Yes, friend”, and the Blessed One came in.

Dutiya.m pi kho Aa.lavako yakkho Bhagavanta.m etadavoca:
A second time, the demon Alavaka said thus to the Blessed One:

«Nikkhama, sama.naa»ti.
“Go out, recluse”.

«Saadhaavuso»ti Bhagavaa nikkhami.
“Yes, friend”, and the Blessed One left.

«Pavisa, sama.naa»ti.
“Enter, recluse”.

«Saadhaavuso»ti Bhagavaa paavisi.
“Yes, friend”, and the Blessed One came in.

Tatiya.m pi kho Aa.lavako yakkho Bhagavanta.m etadavoca:
A third time, the demon Alavaka said thus to the Blessed One:

«Nikkhama, sama.naa»ti.
“Go out, recluse”.

«Saadhaavuso»ti Bhagavaa nikkhami.
“Yes, friend”, and the Blessed One left.

«Pavisa, sama.naa»ti.
“Enter, recluse”.

«Saadhaavuso»ti Bhagavaa paavisi.
“Yes, friend”, and the Blessed One came in.

Catuttha.m pi kho Aa.lavako yakkho Bhagavanta.m etadavoca: «Nikkhama, sama.naa»ti.
A fourth time, the demon Alavaka said thus to the Blessed One: “Go out, recluse”.

«Na khvaaha.m ta.m, aavuso, nikkhamissaami. Yante kara.niiya.m, ta.m karohii»ti.
“Indeed I will not leave here, friend. Do what you will”.

«Pañha.m ta.m, sama.na, pucchissaami. Sace me na byaakarissasi, citta.m vaa te khipissaami, hadaya.m vaa te phaalessaami, paadesu vaa gahetvaa paaraga”ngaaya khipissaamii»ti.
“I will ask you a question, recluse. If you will not explain it to me, I will confuse your mind, I will rend your heart asunder, and picking you up by the feet, I will throw you to the other side of the Ganges”.

«Na khvaaha.m ta.m, aavuso, passaami sadevake loke sabrahmake sassama.na-braahma.niyaa pajaaya sadevamanussaaya yo me citta.m vaa khipeyya hadaya.m vaa phaaleyya paadesu vaa gahetvaa paaraga”ngaaya khipeyya. Api ca tva.m, aavuso, puccha yad aaka”nkhasii»ti.
“Indeed I do not see, friend, anyone in this world with its Brahma and devas, in this generation with its ascetics and Brahmins, devas and humans, who could confuse my mind, rend my heart asunder, and pick me up by the feet and throw me to the other side of the Ganges. Nevertheless, friend, ask what you wish”.

Atha kho Aa.lavako yakkho Bhagavanta.m gaathaaya ajjhabhaasi:
Then the demon Alavaka addressed the Blessed One in the following verses:

«Ki.m suu’dha vitta.m purisassa se.t.tha.m?
Ki.m su suci.n.na.m sukhamaavahaati?
Ki.m su have saadutara.m rasaana.m?
Katha.m jiivi.m jiivitamaahu se.t.tha.m?»
“What wealth here is best for a person?
What practiced well brings happiness?
What indeed is the sweetest of tastes?
How does one live so they say one’s life is best?”

«Saddhiidha vitta.m purisassa se.t.tha.m,
Dhammo suci.n.no sukhamaavahaati;
Sacca.m have saadutara.m rasaana.m,
Paññaajiivi.m jiivitamaahu se.t.tha.m».
“Here faith is the property best for a person,
The Dhamma practiced well brings happiness;
Truth indeed is the sweetest of tastes,
One living by wisdom, they say, (is the one whose) life is the best”.

(Snp 1.10. Aa.lavakasutta.m)
http://www.accesstoinsight.org/canon/sutta/khuddaka/suttanipata/snp1-10.html

Exercise 3

Na antalikkhe na samuddamajjhe – na pabbataana.m vivara.m pavissa
Na vijjatii so jagatippadeso – yattha.t.thito mucceyya paapakammaa.
Not in the air, nor in the middle of the ocean,
Nor having entered a cave in the mountains,
Nor in any region of the world is a spot to be found,
Staying where, one would escape evil kamma.

Na antalikkhe na samuddamajjhe – na pabbataana.m vivara.m pavissa.
Na vijjatii so jagatippadeso – yattha.t.thita.m nappasaheyya maccu.
Not in the air, nor in the middle of the ocean,
Nor having entered a cave in the mountains,
Nor in any region of the world is a spot to be found,
Staying where, one would not be subdued by death.

(Dhp 9. 127-128)

Sukhakaamaani bhuutaani – yo da.n.dena vihi.msati;
Attano sukhamesaano – pecca so na labhate sukha.m.
He who harms with a stick a living being desiring happiness,
Oneself eager for happiness, after death will not attain it.

Sukhakaamaani bhuutaani – yo da.n.dena na hi.msati;
Attano sukhamesaano – pecca so labhate sukha.m.
He who does not harm with a stick a living being desiring happiness,
Oneself eager for happiness, after death will attain it.

(Dhp 10.131-132)

Pariji.n.namida.m ruupa.m - roganii.la.m pabha”ngura.m.
Bhijjati puutisandeho – mara.nanta.m hi jiivita.m.
Decayed is this body, a fragile nest of diseases,
A mass of corruption, it disintegrates; for death is the end of life.

(Dhp 11.148)

Exercise 4

Atha kho Bhagavaa pañcavaggiye bhikkhuu aamantesi: «Ruupa.m, bhikkhave, anattaa. Ruupa.m ca h’ida.m, bhikkhave, attaa abhavissa, nayida.m ruupa.m aabaadhaaya sa.mvatteyya, labbhetha ca ruupe: ‘eva.m me ruupa.m hotu, eva.m me ruupa.m maa ahosii’ti. Yasmaa ca kho, bhikkhave, ruupa.m anattaa, tasmaa ruupa.m aabaadhaaya sa.mvattati, na ca labbhati ruupe: ‘eva.m me ruupa.m hotu, eva.m me ruupa.m maa ahosii’ti.
Then the Blessed One addressed the group of five monks: “Form, monks, is not self. And if form were self, monks, then form would not be conducive to disease, and one could have it of form: ‘May my form be thus, may my form be not thus’. But since, monks, form is not self, then form is conducive to disease, and one can not have it of form: ‘May my form be thus, may my form be not thus’”.

Vedanaa, bhikkhave, anattaa. Vedanaa ca h’ida.m, bhikkhave, attaa abhavissa, nayida.m vedanaa aabaadhaaya sa.mvatteyya, labbhetha ca vedanaaya: ‘eva.m me vedanaa hotu, eva.m me vedanaa maa ahosii’ti. Yasmaa ca kho, bhikkhave, vedanaa anattaa, tasmaa vedanaa aabaadhaaya sa.mvattati, na ca labbhati vedanaaya: ‘eva.m me vedanaa hotu, eva.m me vedanaa maa ahosii’ti.
“Feelings, monks, are not self. And if feelings were self, monks, then feelings would not be conducive to disease, and one could have it of feelings: ‘May my feelings be thus, may my feelings be not thus’. But since, monks, feelings are not self, then feelings are conducive to disease, and one can not have it of feelings: ‘May my feelings be thus, may my feelings be not thus’”.

Saññaa, bhikkhave, anattaa. Saññaa ca h’ida.m, bhikkhave, attaa abhavissa, nayida.m saññaa aabaadhaaya sa.mvatteyya, labbhetha ca saññaaya: ‘eva.m me saññaa hotu, eva.m me saññaa maa ahosii’ti. Yasmaa ca kho, bhikkhave, saññaa anattaa, tasmaa saññaa aabaadhaaya sa.mvattati, na ca labbhati saññaaya: ‘eva.m me saññaa hotu, eva.m me saññaa maa ahosii’ti.
“Perception, monks, is not self. And if perception were self, monks, then perception would not be conducive to disease, and one could have it of perception: ‘May my perception be thus, may my perception be not thus’. But since, monks, perception is not self, then perception is conducive to disease, and one can not have it of perception: ‘May my perception be thus, may my perception be not thus’”.

Sa”nkhaaraa, bhikkhave, anattaa. Sa”nkhaaraa ca h’ida.m, bhikkhave, attaa abhavissa.msu, nayida.m sa”nkhaaraa aabaadhaaya sa.mvatteyyu.m, labbhetha ca sa”nkhaaresu: ‘eva.m me sa”nkhaaraa hontu, eva.m me sa”nkhaaraa maa ahesun’ti. Yasmaa ca kho, bhikkhave, sa”nkhaaraa anattaa, tasmaa sa”nkhaaraa aabaadhaaya sa.mvattanti, na ca labbhati sa”nkhaaresu: ‘eva.m me sa”nkhaaraa hontu, eva.m me sa”nkhaaraa maa ahesun’ti.
“Volitional formations, monks, are not self. And if volitional formations were self, monks, then volitional formations would not be conducive to disease, and one could have it of volitional formations: ‘May my volitional formations be thus, may my volitional formations be not thus’. But since, monks, volitional formations are not self, then volitional formations are conducive to disease, and one can not have it of volitional formations: ‘May my volitional formations be thus, may my volitional formations be not thus’”.

Viññaa.na.m, bhikkhave, anattaa. Viññaa.nañca h’ida.m, bhikkhave, attaa abhavissa, nayida.m viññaa.na.m aabaadhaaya sa.mvatteyya, labbhetha ca viññaa.ne: ‘eva.m me viññaa.na.m hotu, eva.m me viññaa.na.m maa ahosii’ti. Yasmaa ca kho, bhikkhave, viññaa.na.m anattaa, tasmaa viññaa.na.m aabaadhaaya sa.mvattati, na ca labbhati viññaa.ne: ‘eva.m me viññaa.na.m hotu, eva.m me viññaa.na.m maa ahosii’ti.
“Consciousness, monks, is not self. And if consciousness were self, monks, then consciousness would not be conducive to disease, and one could have it of consciousness: ‘May my consciousness be thus, may my consciousness be not thus’. But since, monks, consciousness is not self, then consciousness is conducive to disease, and one can not have it of consciousness: ‘May my consciousness be thus, may my consciousness be not thus’”.

(Vinaya Mahaavagga 1.6. Pañcavaggiyakathaa cf. Anatta-lakkhana Sutta)
http://www.accesstoinsight.org/canon/sutta/samyutta/sn22-059.html

Lesson XI - Further Readings

Exercise 1

‘Na tva.m addasaa manussesu itthi.m vaa purisa.m vaa aasiitika.m vaa naavutika.m vaa vassasatika.m vaa jaatiyaa, ji.n.na.m gopaanasiva”nka.m bhogga.m da.n.daparaaya.na.m pavedhamaana.m gacchanta.m aatura.m gatayobbana.m kha.n.dadanta.m palitakesa.m viluuna.m khallita.msiro valita.m tilakaahatagattan’ti?
“Have you not seen in the world, a woman or a man, eighty, ninety, or a hundred years from birth, decrepit, crooked like a gable, bent over, tottering on a stick, going along trembling, sick, aged, with broken teeth, gray and scanty hair, bald, wrinkled, and with blotchy limbs?”

Tassa te viññussa sato mahallakassa na etadahosi: ‘Aham pi kho’mhi jaraadhammo jara.m anatiito. Handaaha.m kalyaa.na.m karomi, kaayena vaacaaya manasaa’ti?
“Being a wise and mature person, has it not occurred to you: ‘I too am of the nature to grow old, I am not free from old age. Well then, let me do good by body, speech, and mind’?”

‘Na tva.m addasaa manussesu itthi.m vaa purisa.m vaa aabaadhika.m dukkhita.m baa.lhagilaana.m, sake muttakariise palipanna.m semaana.m, aññehi vu.t.thaapiyamaana.m, aññehi sa.mvesiyamaanan’ti?
“Have you not seen in the world, a woman or a man, sick, suffering, grievously ill, lying in and sinking into his own urine and excrement, lifted up by others, and put to bed by others?”

Tassa te viññussa sato mahallakassa na etadahosi: ‘Aham pi kho’mhi vyaadhidhammo vyaadhi.m anatiito. Handaaha.m kalyaa.na.m karomi kaayena vaacaaya manasaa’ti?
“Being a wise and mature person, has it not occurred to you: ‘I too am of the nature to get sick, I am not free from sickness. Well then, let me do good by body, speech, and mind’?”

'Na tva.m addasaa manussesu itthi.m vaa purisa.m vaa ekaahamata.m vaa dviihamata.m vaa tiihamata.m vaa uddhumaataka.m viniilaka.m vipubbakajaatan'ti?
"Have you not seen in the world, a woman or a man, one day, two days, or three days after death, bloated, discolored, and festering?"

Tassa te viññussa sato mahallakassa na etadahosi: 'Aham pi kho'mhi mara.nadhammo mara.na.m anatiito. Handaaha.m kalyaa.na.m karomi kaayena vaacaaya manasaa'ti?
"Being a wise and mature person, has it not occurred to you: 'I too am of the nature to die, I am not free from death. Well then, let me do good by body, speech, and mind'?"

(A.N. 3.36 Devaduuta sutta.m)

Exercise 2

‘Katamaa ca, bhikkhave, sammaadi.t.thi? Ya.m kho, bhikkhave, dukkhe ñaa.na.m, dukkhasamudaye ñaa.na.m, dukkhanirodhe ñaa.na.m, dukkhanirodha-gaaminiyaa pa.tipadaaya ñaa.na.m. Aya.m vuccati, bhikkhave, sammaadi.t.thi’ti.
“And what, monks, is right view? It is, monks, the knowledge of suffering, the knowledge of the arising of suffering, the knowledge of the cessation of suffering, and the knowledge of the way leading to the cessation of suffering. This, monks, is called right view.”

(D.N.22. Mahaasatipa.t.thaanasutta.m, M.N.141. Saccavibhangasutta.m)
http://www.accesstoinsight.org/canon/sutta/digha/dn22.html
http://www.accesstoinsight.org/canon/sutta/majjhima/mn141.html

‘Yato kho, aavuso, ariyasaavako akusalañca pajaanaati, akusalamuulañca pajaanaati, kusalañca pajaanaati, kusalamuulañca pajaanaati: ettaavataa pi kho, aavuso, ariyasaavako sammaadi.t.thi hoti, dhamme aveccappasaadena samannaagato, aagato ima.m saddhamma.m.
“When, friends, a noble disciple knows unwholesomeness and the root of unwholesomeness, and knows wholesomeness and the root of wholesomeness; to that extent, friends, a noble disciple is of right view, he is endowed with unshakable faith in the Dhamma, he has come to this true Dhamma”.

Katama.m panaavuso, akusala.m, katama.m akusalamuula.m, katama.m kusala.m, katama.m kusalamuulan’ti?
And what then, friend, is unwholesomeness and the root of unwholesomeness, wholesomeness and the root of wholesomeness?”

Paa.naatipaato kho, aavuso, akusala.m,
adinnaadaana.m akusala.m,
kaamesu micchaacaaro akusala.m,
musaavaado akusala.m,
pisu.naa vaacaa akusala.m,
pharusaa vaacaa akusala.m,
samphappalaapo akusala.m,
abhijjhaa akusala.m,
byaapaado akusala.m,
micchaadi.t.thi akusala.m:
Indeed, friend, the killing of living beings is unwholesomeness,
Taking what is not given is unwholesomeness,
Sexual misconduct is unwholesomeness,
False speech is unwholesomeness,
Malicious speech is unwholesomeness,
Harsh speech is unwholesomeness,
Idle prattle is unwholesomeness,
Covetousness is unwholesomeness,
Ill will is unwholesomeness,
Wrong view is unwholesomeness.

Ida.m vuccataavuso akusala.m. Ime dasa dhammaa “akusalakammapathaa”ti naamena pi ñaatabbaa.
This, friend, is called unwholesomeness. These ten things should be known by the appellation ‘unwholesome way of action’.

Katamañcaavuso, akusalamuula.m?
And what, friend, is the root of unwholesomeness?

Lobho akusalamuula.m,
doso akusalamuula.m,
moho akusalamuula.m:
ida.m vuccataavuso, akusalamuula.m.
Greed is the root of unwholesomeness,
Hatred is the root of unwholesomeness,
Delusion is the root of unwholesomeness.
This, friend, is called the root of unwholesomeness.

Katamañcaavuso, kusala.m?
And what, friend, is wholesomeness?

Paa.naatipaataa verama.nii kusala.m,
adinnaadaanaa verama.nii kusala.m,
kaamesu micchaacaaraa verama.nii kusala.m,
musaavaadaa verama.nii kusala.m,
pisu.naaya vaacaaya verama.nii kusala.m,
pharusaaya vaacaaya verama.nii kusala.m,
samphappalaapaa verama.nii kusala.m,
anabhijjhaa kusala.m,
abyaapaado kusala.m,
sammaadi.t.thi kusala.m:
Refraining from the killing of living beings is wholesomeness,
Refraining from taking what is not given is wholesomeness,
Refraining from sexual misconduct is wholesomeness,
Refraining from false speech is wholesomeness,
Refraining from malicious speech is wholesomeness,
Refraining from harsh speech is wholesomeness,
Refraining from idle prattle is wholesomeness,
Non-covetousness is wholesomeness,
Non-ill will is wholesomeness,
Right view is wholesomeness.

Ida.m vuccataavuso kusala.m.
Ime dasa dhammaa “kusalakammapathaa”ti naamena pi ñaatabbaa.
This, friend, is called wholesomeness.
These ten things should be known by the appellation ‘wholesome way of action’.

Katamañcaavuso, kusalamuula.m?
And what, friend, is the root of wholesomeness?

Alobho kusalamuula.m,
adoso kusalamuula.m,
amoho kusalamuula.m.
Ida.m vuccataavuso, kusalamuula.m.
Non-greed is the root of wholesomeness,
Non-hatred is the root of wholesomeness,
Non-delusion is the root of wholesomeness.
This, friend, is called the root of wholesomeness.

(M.N. 9 Sammaadi.t.thisutta.m)
http://www.accesstoinsight.org/canon/sutta/majjhima/mn009.html

Exercise 3

Pañcahi, bhikkhave, a”ngehi samannaagato maatugaamo ekantaamanaapo hoti purisassa.
Monks, a woman endowed with five factors is completely disagreeable to a man.

Katamehi pañcahi?
With what five?

Na ca ruupavaa hoti, na ca bhogavaa hoti, na ca siilavaa hoti, alaso ca hoti, pajañcassa na labhati: imehi kho, bhikkhave, pañcahi a”ngehi samannaagato maatugaamo ekantaamanaapo hoti purisassa.
She is not beautiful, she is not wealthy, she is not virtuous, she is idle, and she is barren: a woman endowed with these five factors, monks, is completely disagreeable to a man.

Pañcahi, bhikkhave, a”ngehi samannaagato maatugaamo ekantamanaapo hoti purisassa.
Monks, a woman endowed with five factors is completely agreeable to a man.

Katamehi pañcahi?
With what five?

Ruupavaa ca hoti, bhogavaa ca hoti, siilavaa ca hoti, dakkho ca hoti analaso, pajañcassa labhati: imehi kho, bhikkhave, pañcahi a”ngehi samannaagato maatugaamo ekantamanaapo hoti purisassaa.
She is beautiful, she is wealthy, she is virtuous, she is clever and industrious, and she is fertile: a woman endowed with these five factors, monks, is completely agreeable to a man.

(S.N. 37.1. Maatugaamasutta.m)

Pañcahi, bhikkhave, a”ngehi samannaagato puriso ekantaamanaapo hoti maatugaamassa.
Monks, a man endowed with five factors is completely disagreeable to a woman.

Katamehi pañcahi?
With what five?

Na ca ruupavaa hoti, na ca bhogavaa hoti, na ca siilavaa hoti, alaso ca hoti, pajañcassa na labhati: imehi kho, bhikkhave, pañcahi a”ngehi samannaagato puriso ekantaamanaapo hoti maatugaamassa.
He is not beautiful, he is not wealthy, he is not virtuous, he is idle, and he is not fertile: a man endowed with these five factors, monks, is completely disagreeable to a woman.

Pañcahi, bhikkhave, a”ngehi samannaagato puriso ekantamanaapo hoti maatugaamassa.
Monks, a man endowed with five factors is completely agreeable to a woman.

Katamehi pañcahi?
With what five?

Ruupavaa ca hoti, bhogavaa ca hoti, siilavaa ca hoti, dakkho ca hoti analaso, pajañcassa labhati: imehi kho, bhikkhave, pañcahi a”ngehi samannaagato puriso ekantamanaapo hoti maatugaamassaa’ti.
He is beautiful, he is wealthy, he is virtuous, he is clever and industrious, and he is fertile: a man endowed with these five factors, monks, is completely agreeable to a woman.

(S.N. 37.2. Purisasutta.m)

Exercise 4

Pañcimaani, bhikkhave, maatugaamassa aave.nikaani dukkhaani, yaani maatugaamo paccanubhoti, aññatr’eva purisehi.
Monks, there are these five sufferings particular to a woman that a woman undergoes, exclusive of men.

Katamaani pañca?
What are these five?

Idha, bhikkhave, maatugaamo daharo’va samaano patikula.m gacchati, ñaatakehi vinaa hoti. Ida.m, bhikkhave, maatugaamassa pa.thama.m aave.nika.m dukkha.m, ya.m maatugaamo paccanubhoti, aññatr’eva purisehi.
Here, monks, a woman while young in years goes to her husband’s family, and is without relatives. This, monks, is the first suffering particular to a woman that a woman undergoes, exclusive of men.

Puna ca para.m, bhikkhave, maatugaamo utunii hoti. Ida.m, bhikkhave, maatugaamassa dutiya.m aave.nika.m dukkha.m, ya.m maatugaamo paccanubhoti, aññatr’eva purisehi.
Then again, monks, a woman menstruates. This, monks, is the second suffering particular to a woman that a woman undergoes, exclusive of men.

Puna ca para.m, bhikkhave, maatugaamo gabbhinii hoti. Ida.m, bhikkhave, maatugaamassa tatiya.m aave.nika.m dukkha.m, ya.m maatugaamo paccanubhoti, aññatr’eva purisehi.
Then again, monks, a woman becomes pregnant. This, monks, is the third suffering particular to a woman that a woman undergoes, exclusive of men.

Puna ca para.m, bhikkhave, maatugaamo vijaayati. Ida.m, bhikkhave, maatugaamassa catuttha.m aave.nika.m dukkha.m, ya.m maatugaamo paccanubhoti, aññatr’eva purisehi.
Then again, monks, a woman gives birth. This, monks, is the fourth suffering particular to a woman that a woman undergoes, exclusive of men.

Puna capara.m, bhikkhave, maatugaamo purisassa paaricariya.m upeti. Ida.m kho, bhikkhave, maatugaamassa pañcama.m aave.nika.m dukkha.m, ya.m maatugaamo paccanubhoti, aññatr’eva purisehi.
Then again, monks, a woman attains to the serving of a man. This, monks, is the fifth suffering particular to a woman that a woman undergoes, exclusive of men.

Imaani kho, bhikkhave, pañca maatugaamassa aave.nikaani dukkhaani, yaani maatugaamo paccanubhoti, aññatr’eva purisehii»ti.
Indeed these, monks, are the five sufferings particular to a woman that a woman undergoes, exclusive of men.

(S.N. 37.3. Aave.nikadukkhasutta.m)

Exercise 5

Atha kho raajaa Pasenadikosalo yena Bhagavaa ten’upasa”nkami; upasa”nkamitvaa Bhagavanta.m abhivaadetvaa ekamanta.m nisiidi. Atha kho aññataro puriso yena raajaa Pasenadikosalo ten’upasa”nkami; upasa”nkamitvaa rañño Pasenadiikosalassa upaka.n.nake aarocesi: «Mallikaa, deva, devii dhiitara.m vijaataa»ti. Eva.m vutte, raajaa Pasenadikosalo anattamano ahosi.
Then King Pasenadi of Kosala approached the blessed one; and having drawn near he sat at one side. Then another man approached king Pasenadi of Kosala, and having drawn near informed him in secret: “Queen Mallika, sire, has given birth to a daughter”. When this was said, King Pasenadi of Kosala was displeased.

Atha kho Bhagavaa raajaana.m Pasenadikosala.m anattamanata.m viditvaa taaya.m velaaya.m imaa gaathaayo abhaasi:
Then the Blessed One, having seen that King Pasenadi of Kosala was displeased, uttered these verses at this time:

«Itthiipi hi ekacciyaa – seyyaa posa janaadhipa;
medhaavinii siilavatii – sassudevaa patibbataa.
Tassaa yo jaayati poso – suuro hoti disampati;
taadisaa subhariyaa putto – rajjampi anusaasatii»ti.
“Some women are better than a man, O king of men;
A wise and virtuous woman, highly respecting her mother-in-law, and a devoted wife.
From her a man may be born, who is valiant and a king of the realm;
To such a good wife may be a son who governs a kingdom”.

(S.N. 3.16. Mallikaasutta.m)
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