Thus have I heard:
At one time the Lord was staying near Sāvatthī in the Jeta Grove in Anāthapiṇḍika's monastery. While he was there the Lord addressed the monks, saying: “Monks.” “Revered one,” these monks answered the Lord in assent. The Lord spoke thus:
“Monks, possessed of eleven qualities a cowherd cannot be one to take care of a herd of cattle and to make it prosperous. Of what eleven? Herein, monks, a cowherd is not one who is versed in material shapes, he is not skilled in (distinguishing) marks, he does not remove flies' eggs, he does not dress sores, he makes no fumigation, he does not know what is a ford, he does not know what is a watering-place, he does not know what is a road, he is not skilled in pastures, he is one who milks dry, he pays no special respect to those bulls who are the sires and leaders of the herd. Monks, if a cowherd is possessed of these eleven qualities, he cannot be one to take care of the herd and make it prosperous.
Even so, monks, if a monk is possessed of eleven qualities, he cannot become one to reach growth, increase and maturity in this Dhamma and Discipline. With what eleven? Herein, monks, a monk is one who is not versed in material shapes, he is not skilled in (distinguishing) marks, he does not remove flies' eggs, he does not dress sores, he makes no fumigation, he does not know what is a ford, he does not know what is a watering-place, he does not know what is a road, he is not skilled in pastures, he is one who milks dry, he pays no special respect to those monks who are elders and have gone forth many a day and are the sires and leaders of the Order.
And how, monks, is a monk not versed in material shapes? Herein, monks, a monk in regard to material shape does not comprehend as it really is that all material shape is of the four great elements and that material shape is derived from the four great elements. Even so, monks, is a monk not versed in material shapes.
And how, monks, is a monk not skilled in (distinguishing) marks? Herein, monks, a monk does not comprehend as it really is: A fool is marked by his deed, a sage is marked by his deed. Even so, monks, is a monk not skilled in (distinguishing) marks.
And how, monks, is a monk not one to remove flies' eggs? Herein, monks, a monk gives in to thought about sense-pleasures that has arisen, does not get rid of it, does not avert it, does not make an end of it, does not send it to non-existence. He gives in to thought of malevolence that has arisen, does not get rid of it, does not avert it, does not make an end of it, does not send it to non-existence. He gives in to thought of harming that has arisen, does not get rid of it, does not avert it, does not make an end of it, does not send it to non-existence. He gives in to evil unskilled mental objects that have constantly arisen, does not get rid of them, does not avert them, does not make an end of them, does not send them to non-existence. Even so, monks, is a monk one who does not remove flies' eggs.
And how, monks, is a monk one who does not dress a sore? (1) Herein, monks, a monk, having seen material shape with the eye, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of sight uncontrolled, he does not proceed to control it, he does not guard the organ of sight, he does not come to control over the organ of sight. (2) Having heard a sound with the ear, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of hearing uncontrolled, he does not proceed to control it, he does not guard the organ of hearing, he does not come to control over the organ of hearing. (3) Having smelt a smell with the nose, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of smell uncontrolled, he does not proceed to control it, he does not guard the organ of smell, he does not come to control over the organ of smell. (4) Having savoured a taste with the tongue, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of taste uncontrolled, he does not proceed to control it, he does not guard the organ of taste, he does not come to control over the organ of taste. (5) Having felt a touch with the body, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of touch uncontrolled, he does not proceed to control it, he does not guard the organ of touch, he does not come to control over the organ of touch. (6) Having cognised a mental object with the mind, is entranced by its general appearance, is entranced by its detail. Although coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of mind uncontrolled, he does not proceed to control it, he does not guard the organ of mind, he does not come to control over the organ of mind. Even so, monks, is a monk one who does not dress a sore.
And how, monks, is a monk one who does not make a fumigation? Herein, monks, a monk does not teach Dhamma to others in detail as he has heard it, as he has borne it in mind. Even so, monks, is a monk one who does not make a fumigation.
And how, monks, is a monk one who does not know a ford? Herein, monks, a monk who from time to time has approached those monks who have heard much, to whom the tradition has been handed down, experts in Dhamma, experts in discipline, experts in the summaries, yet he does not question them, does not interrogate them, saying: ‘How is this, revered ones? What is the meaning of this, revered ones?’ These venerable ones do not disclose to him what was not disclosed, they do not make clear what was not made clear, and on various doubtful points in Dhamma they do not resolve his doubts. Even so, monks, is a monk one who does not know a ford.
And how, monks, is a monk one who does not know a watering-place? Herein, monks, a monk, while Dhamma and Discipline proclaimed by the Tathāgata are being taught, does not acquire knowledge of the goal, does not acquire knowledge of Dhamma, does not acquire the delight that is connected with Dhamma. Even so, monks, is a monk one who does not know a watering-place.
And how, monks, is a monk one who does not know a road? Herein, monks, a monk does not comprehend the ariyan eightfold Way as it really is. Even so, monks, is a monk one who does not know the road.
And how, monks, is a monk not skilled in pastures? Herein, monks, a monk does not comprehend as they really are the four arousings of mindfulness. Even so, monks, is a monk one not skilled in pastures.
And how, monks, is a monk one who milks dry? Herein, monks, when householders with faith invite a monk to take the requisites of robe-material, almsfood, lodgings and medicines for the sick, he does not know moderation in accepting such. Even so, monks, is a monk one who milks dry.
And how, monks, is a monk one who pays no special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order? Herein, monks, a monk does not make friendliness as to acts of body rise up either openly or in private for those monks who are elders, gone forth many a day, the sires and leaders of the Order; he does not make friendliness as to acts of speech rise up either openly or in private, he does not make friendliness as to acts of thought rise up either openly or in private. Even so, monks, is a monk one who pays no special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order.
Monks, possessed of these eleven qualities a monk cannot become one to reach growth, increase, maturity in this Dhamma and Discipline.
Monks, possessed of eleven qualities, a cowherd can become one to take care of a herd of cattle and make it prosperous. With what eleven? Herein, monks, a cowherd is versed in material shapes, he is skilled in (distinguishing) marks, he removes flies' eggs, he dresses sores, he makes a fumigation, he knows what is a ford, he knows what is a watering-place, he knows what is a road, he is skilled in pastures, he is one who does not milk dry, he pays special respect to those bulls who are the sires and leaders of the herd. Monks, if a cowherd is possessed of these eleven qualities, he can become one to take care of the herd and make it prosperous.
Even so, monks, if a monk is possessed of eleven qualities, he can become one to reach growth, increase and maturity in this Dhamma and Discipline. Of what eleven? Herein, monks, a monk is one who is versed in material shapes, he is skilled in (distinguishing) marks, he removes flies' eggs, he dresses sores, he makes a fumigation, he knows what is a ford, he knows what is a watering-place, he knows what is a road, he is skilled in pastures, he is one who does not milk dry, he pays special respect to those monks who are elders and have gone forth many a day and are the sires and leaders of the Order.
And how, monks, is a monk versed in material shapes? Herein, monks, a monk in regard to material shape comprehends as it really is that all material shape is of the four great element and that material shape is derived from the four great elements. Even so, monks, is a monk versed in material shapes.
And how, monks, is a monk skilled in (distinguishing) marks? Herein, monks, a monk comprehends as it really is: A fool is marked by his deed, a sage is marked by his deed. Even so, monks, is a monk skilled in (distinguishing) marks.
And how, monks, is a monk one who removes flies' eggs? Herein, monks, a monk does not give in to thought about sense-pleasures that has arisen, he gets rid of it, averts it, makes an end of it, sends it to non-existence. He does not give in to thoughts of malevolence that have arisen that has arisen, he gets rid of it, averts it, makes an end of it, sends it to non-existence. He does not give in to thoughts of harming that have arisen that has arisen, he gets rid of it, averts it, makes an end of it, sends it to non-existence. He does not give in he does not give in to evil unskilled mental objects that have constantly arisen, he gets rid of them, averts them, makes an end of them, sends then to non-existence. Even so, monks, is a monk one who removes flies' eggs.
And how, monks, is a monk one who dresses a sore? (1) Herein, monks, a monk, having seen material shape with the eye, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of sight uncontrolled, he proceeds to control it, he guards the organ of sight, he comes to control over the organ of sight. (2) Having heard a sound with the ear, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of hearing uncontrolled, he proceeds to control it, he guards the organ of hearing, he comes to control over the organ of hearing. (3) Having smelt a smell with the nose, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of smell uncontrolled, he proceeds to control it, he guards the organ of smell, he comes to control over the organ of smell. (4) Having tasted a taste with the tongue, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of taste uncontrolled, he proceeds to control it, he guards the organ of taste, he comes to control over the organ of taste. (5) Having felt a touch with the body, is not entranced by its general appearance, is not entranced by the detail. Because covetousness and dejection—evil unskilled states—might get power over one who fares along with his organ of touch uncontrolled, he proceeds to control it, he guards the organ of touch, he comes to control over the organ of touch. (6) Having cognised a mental object with the mind, he is not entranced with its general appearance, he is not entranced with the detail. Because coveting and dejection—evil unskilled states—might get power over one who fares along with his organ of mind uncontrolled, he proceeds to control it, he guards the organ of mind, he comes to control over the organ of mind. Even so, monks, is a monk one who dresses a sore.
And how, monks, is a monk one who makes a fumigation? Herein, monks, a monk teaches Dhamma to others in detail as he has heard it, as he has borne it in mind. Even so, monks, is a monk one who makes a fumigation.
And how, monks, is a monk one who knows what is a ford? Herein, monks, a monk who from time to time has approached those monks who have heard much, to whom the tradition has been handed down, experts in Dhamma, experts in discipline, experts in the summaries, and questions them, interrogates them, saying: ‘How is this, revered ones? What is the meaning of this, revered ones?’ These venerable ones disclose to him what was not disclosed, they make clear what was not made clear, and on various doubtful points of Dhamma they resolve his doubts. Even so, monks, is a monk one who knows what is a ford.
And how, monks, is a monk one who knows what is a watering-place? Herein, monks, a monk, while Dhamma and Discipline proclaimed by the Tathāgata are being taught, acquires knowledge of the goal, acquires knowledge of Dhamma, acquires the delight that is connected with Dhamma. Even so, monks, is a monk one who knows what is a watering-place.
And how, monks, is a monk one who knows what is a road? Herein, monks, a monk comprehends the ariyan eightfold Way as it really is. Even so, monks, is a monk one who knows what is a road.
And how, monks, is a monk one who is skilled in pastures? Herein, monks, a monk comprehends as they really are the four arousings of mindfulness. Even so, monks, is a monk one who is skilled in pastures.
And how, monks, is a monk one who does not milk dry? Herein, monks, when a householder with faith invites a monk to take the requisites of robe-material, almsfood, lodgings and medicines for the sick, he knows moderation in accepting such. Even so, monks, is a monk one who does not milk dry.
And how, monks, is a monk one who pays special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order? Herein, monks, a monk makes friendliness as to acts of body rise up whether openly or in private for those monks who are elders, gone forth many a day, the sires and leaders of the Order; he makes friendliness as to acts of speech rise up whether openly or in private, he makes friendliness as to acts of thought rise up whether openly or in private. Even so, monks, is a monk one who pays special respect to the monks who are elders, gone forth many a day, the sires and leaders of the Order.
Monks, possessed of these eleven qualities, a monk can become one to reach growth, increase and maturity in this Dhamma and Discipline.
Thus spoke the Lord. Delighted, these monks rejoiced in what the Lord had said.
Greater Discourse on the Cowherd: The Third