[331] 13.
"I ask the sage (muni) of abundant wisdom —
crossed over, (gone beyond,) fully quenched (parinibbuta), inwardly firm:
having gone out from home, having thrust away sensual pleasures (kāma),
how would he, (a bhikkhu,) rightly wander in the world?"
"One in whom omens (maṅgala) have been extirpated," (said the Blessed One,)
"portents, dreams, and signs as well —
he, with the flaw of omens wholly abandoned,
(a bhikkhu,) he would rightly wander in the world.
A bhikkhu should dispel lust (rāga) for sensual pleasures,
whether human or divine;
having transcended existence, having comprehended the Dhamma,
he would rightly wander in the world.
Having put divisive speech (pesuṇa) behind him,
a bhikkhu should abandon anger and stinginess;
with favoring and opposing wholly abandoned,
he would rightly wander in the world.
Having left behind both the dear and the not-dear,
not clinging, not dependent on anything anywhere,
wholly released from the things that fetter (saṃyojaniya),
he would rightly wander in the world.
He finds no core in acquisitions (upadhi);
having dispelled desire and lust (chandarāga) for things grasped,
independent, not to be led by another,
he would rightly wander in the world.
Unopposed in speech, in mind, and in deed,
having rightly understood the Dhamma,
aspiring for the state of Nibbāna,
he would rightly wander in the world.
Thinking 'he venerates me,' he should not be haughty;
even when reviled, a bhikkhu should harbor no resentment;
having received food from others, he should not be intoxicated —
he would rightly wander in the world.
Having abandoned greed (lobha) and existence,
a bhikkhu refraining from cutting and from binding,
crossed over perplexity, his dart removed,
he would rightly wander in the world.
Having known what is fitting for himself,
a bhikkhu would not harm anyone in the world;
having understood the Dhamma as it really is (yathātathaṃ),
he would rightly wander in the world.
One in whom no latent tendencies (anusaya) exist,
whose unwholesome roots (akusala-mūla) have been extirpated,
free of longing, without hankering,
he would rightly wander in the world.
With taints (āsava) destroyed, with conceit (māna) abandoned,
having passed beyond the entire pathway of lust,
tamed, fully quenched, inwardly firm,
he would rightly wander in the world.
Endowed with faith, learned, a seer of the fixed course (niyāma),
among the factious no follower of a faction,
wise, having dispelled greed, hatred (dosa), and repulsion (paṭigha),
he would rightly wander in the world.
A conqueror utterly purified, his covering drawn away,
a master among dhammas, gone beyond, imperturbable,
skilled in the knowledge (ñāṇa) of the cessation (nirodha) of formations (saṅkhāra),
he would rightly wander in the world.
With regard to the past and likewise the future,
gone beyond conceivings (kappa), of purified wisdom passing beyond,
fully released from all the sense bases (āyatana),
he would rightly wander in the world.
Having known the state (pada), having comprehended the Dhamma,
having clearly seen the abandoning of the taints,
through the utter destruction of all acquisitions,
he would rightly wander in the world."
"Certainly, Blessed One, it is just so:
whatever bhikkhu, dwelling thus, is tamed,
who has passed beyond all the things that fetter —
he would rightly wander in the world."
The Sammāparibbājaniya Sutta, the thirteenth.
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In the Suttanipāta, the fourteenth [discourse] of the second chapter, the Cūḷavagga: the Dhammika Sutta.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.