Pārāsariya-theragāthā
On How Monks Lived Before, and How They Live Now
[394] The Venerable Pārāsariya Thera, a contemplative whose mind was unified, secluded, and absorbed in jhāna, sat in a great forest where blossoms were in full bloom. Reflecting, he thought:
“When the Blessed One, the Supreme Person and refuge of the world, still lived, the conduct of the bhikkhus was one way; but after the Blessed One has attained Parinibbāna, now it appears otherwise.”
In former times, monks were easily content with whatever requisites were available. They wore robes merely to ward off cold and wind and to cover their modesty.
Monks of old, whether offered refined food or coarse, little or much, ate only to sustain the body — they were not attached, not entangled.
Even when afflicted by illness, they did not eagerly chase after medicines and life-supporting requisites. Their eagerness was only for the ending of the āsavas. They strove to deepen solitude, longing for seclusion, dwelling in forests, at the roots of trees, in mountain clefts and caves.
Monks of old were humble, firmly faithful, easy to support, gentle, their hearts not rough, not drenched by defilements, their speech not harsh. They adapted to what was beneficial for themselves and for others.
Thus their deportment — in advancing and retreating, in using requisites, in their daily round — was refined and inspiring, like a stream of oil flowing smoothly without a break.
But now, those elders, their āsavas exhausted, devoted to great jhāna, firm and stable, have mostly attained Nibbāna; such monks remain very few.
As wholesome qualities and wisdom decline, the Teaching of the Conqueror — adorned with every noble quality — will fade at a time when unwholesome Dhammas and defilements prevail.
Those monks who still desire striving for solitude are the ones in whom the true Dhamma still survives as practice. But defilements grow and flourish, overwhelming many — playing with fools like demons possessing the insane.
People dominated by defilements wander back and forth among sensual objects, like troops rushing about in wartime proclamations.
They abandon the True Dhamma, quarrel with one another, clinging to their own views, declaring: “Only this is excellent.”
Householders who abandon wealth, children, and wives to go forth end up acting in unworthy ways — even over a single ladle of alms-food.
Monks, having eaten their fill, lie down stretched on their backs, and upon waking, speak only of things the Teacher censured.
Monks lacking inner calm busy themselves with crafts not fitting for recluses — such as decorating parasols and adornments — seeking no benefit in the life of a contemplative.
Desiring fine, new things, they bring to householders clay, oils, powders, water, seats, bedding, foods, tooth-sticks, emblic fruits, flowers, chewables, alms-food, or myrobalans to curry favor.
Monks mix medicines like physicians, conduct affairs like householders, adorn their bodies like prostitutes, behave like kings, enjoying gains by deceptive ways — deceiving, bending truth in courts, using cunning like rogues.
They roam about seeking opportunities for flattery, insinuation, hinting speech, and livelihood-driven persuasion, accumulating wealth by various stratagems.
They cause lay communities to support them on account of transactions, not on account of Dhamma. They teach Dhamma in villages seeking gain, not benefit.
They quarrel over Saṅgha-gains, become remote from the Noble Saṅgha, living on the offerings of others, shameless, without moral dread.
Some monks do not follow the contemplative life at all — mere shaven-headed ones wrapped in ochre cloth, seeking only praise, honor, and offerings.
Where the Teaching is being shattered in various ways, to attain what has not been attained or to safeguard what has been attained is no longer easy as it was when the Teacher lived.
A sage should go mindfully through the village like a barefoot man walking through thorny ground. A yogi, recalling the insight he once practised, should not abandon those meditative habits; even if this be his last chance, he may still attain the Deathless.
The Venerable Pārāsariya Thera, a recluse whose faculties were well developed, a true brahmin seeking the highest good, his future becoming exhausted — after teaching this way of practice, attained final Nibbāna in the Sal-grove.
End of the Pārāsariya-theragāthā
Short Pāli Glossary (concise · intensive)
jhāna — absorption; deep unification of mind āsava — outflows; taints (kāmāsava, bhavāsava, diṭṭhāsava, avijjāsava) viveka — seclusion (kāya-, citta-, upadhi-viveka) santuṭṭhi — contentment sīla — virtue; moral discipline ārabbha-dhātu — energy/impulse toward striving ariyasāvakā — noble disciples saṅgha-lābha — communal gains of the Saṅgha micchā-ājīva — wrong livelihood upāya — device; stratagem āmisabhoga — enjoyment of material gain kalyāṇa-mittatā — noble friendship Nibbāna — final release; the unconditioned amatā / amatabodha — the Deathless element brahmaṇa (in Thera context) — “holy man,” one whose āsavas are ended parinibbāna — final extinguishing of the aggregates of an arahant