Theragāthā — Versos dos Monges Anciãos — 16.10 — Pārāsariya (3rd)

1This thought came to the ascetic
in the forest full of flowers,
as he was seated alone
meditating in seclusion:

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

3Their 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.

4Whether food was fine or coarse,
a little or a lot,
they ate only for sustenance,
without greed or gluttony.

5They weren’t so very eager
for the requisites of life,
such as tonics and other necessities,
as they were for the ending of defilements.

6In the wilderness, at a tree’s root,
in caves and caverns,
fostering seclusion,
they lived with that as their final goal.

7They were used to simple things, unburdensome,
gentle, not pompous at heart,
unsullied, not scurrilous,
their thoughts were intent on the goal.

8That’s why they inspired confidence,
in their movements, eating, and practice;
their deportment was as smooth
as a stream of oil.

9With 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.

10With the ending
of good principles and understanding,
the victor’s teaching,
full of all excellent qualities, falls apart.

11This is the season
for bad principles and defilements.
Those who are ready for seclusion
are all that’s left of the true Dhamma.

12As they grow, the defilements
possess most people;
they play with fools, it seems to me,
like monsters with the mad.

13Overcome by defilements,
they run here and there
among the bases for defilement,
as if they had declared war on themselves.

14Having forsaken the true teaching,
they argue with each other.
Following wrong views
they think, ‘This is better.’

15They 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.

16They 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.

17Valuing all the arts and crafts,
they train themselves in them.
Not being settled internally, they think,
‘This is the goal of the ascetic life.’

18They provide clay, oil, and talcum powder,
water, lodgings, and food
for householders,
expecting more in return.

19And in addition, tooth-picks of white fig,
flowers, food to eat,
well-cooked almsfood,
mangoes and myrobalans.

20In medicine they are like doctors,
in business like householders,
in makeup like prostitutes,
in sovereignty like aristocrats.

21Cheats, frauds,
false witnesses, sly:
using multiple plans,
they enjoy things of the flesh.

22Pursuing shams, contrivances, and plans,
by such means
they accumulate a lot of wealth
for the sake of their own livelihood.

23They assemble the community
for business rather than Dhamma.
They teach the Dhamma to others
for gain, not for the goal.

24Those barred from the Saṅgha
quarrel over the Saṅgha’s property.
Lacking conscience, they do not care
that they live on the earnings of others.

25Some with shaven head and robe
are not devoted to practice,
but wish only to be honored,
besotted with property and reverence.

26When 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.

27When shoeless on a thorny path,
one would walk
very mindfully;
that’s how a sage should walk in the village.

28Remembering the meditators of old,
and recollecting their conduct,
even in the latter days,
it’s still possible to realize freedom from death.”

29That 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.