(1) Iha bhikṣavo bhikṣur-adhyātmaṁ kāye kāyānudarśī viharati,
(1) Here, monastics, a monastic dwells contemplating internally (the nature of) the body in the body,

ātāpī saṁprajānan smtimān vinīya loke abhidhyā-daurmanasye,
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world,

bahirdhā kāye kāyānudarśī viharati,
he dwells contemplating externally (the nature of) the body in the body,

adhyātma-bahirdhā kāye Written adhyātma-bahirdhākāye in text, inconsistently. kāyānudarśī viharati,
he dwells contemplating internally and externally (the nature of) the body in the body,

ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye. Text: ’bhi-, inconsistently.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

(2) Adhyātma-vedanāsu The ellipsis is not indicated in the original edition. bahirdhā-vedanāsu adhyātma-bahirdhā,
(2) * He dwells contemplating internally, externally, internally and externally,

vedanāsu vedanānudarśī viharati,
(the nature of) feelings in feelings,

ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

(3) Adhyātma-citte bahirdhā-citte adhyātma-bahirdhā
(3) * He dwells contemplating internally, externally, internally and externally,

citte Written adhyātma-bahirdhācitte in text, inconsistently. cittānudarśī viharati,
(the nature of) the mind in the mind,

ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

(4) Adhyātma-dharmeṣu bahirdhā-dharmeṣu adhyātma-bahirdhā
(4) * He dwells contemplating internally, externally, internally and externally,

dharmeṣu Written: adhyātma-bahirdhādharmeṣu in text, inconsistently. dharmānudarśī viharati,
(the nature of) things in (various) things,

ātāpī saṁprajānan smtimān, vinīya loke abhidhyā-daurmanasye.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the world.

(1) Iha bhikṣavo bhikṣur-
(1) Here, monastics, a monastic

utpannānāṁ Text mistakenly: anutpannānnāṁ; compare below. pāpakānām-akuśalānāṁ dharmāṇāṁ,
regarding bad and unwholesome thoughts that have arisen,

prahāṇāya chandaṁ janayati,
generates desire for their abandoning,

vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti.
he endeavours, instigates energy, exerts his mind, and strives rightly.

(2) Anutpannānāṁ ca pāpakānām-akuśalānāṁ dharmāṇāṁ, Text reads: dharmāṇām, inconsistently.
(2) Regarding bad and unwholesome thoughts that have not yet arisen,

anutpādāya chandaṁ janayati,
he generates desire for their non-arising,

vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti.
he endeavours, instigates energy, exerts his mind, and strives rightly.

(3) Anutpannānāṁ kuśalānāṁ dharmāṇām Text reads: dharmāṇām, inconsistently.
(3) He generates desire for the arising of wholesome thoughts

utpādāya chandaṁ janayati,
that have not yet arisen,

vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti.
he endeavours, instigates energy, exerts his mind, and strives rightly.

(4) Utpannānāṁ ca kuśalānāṁ dharmāṇāṁ
(4) Regarding wholesome thoughts that have arisen

sthitaye asaṁmoṣāya aprahāṇāya bhūyobhāvāya,
* he generates desire for their endurance, persistence, non-abandoning, multiplication,

vaipulyatāyai paripūryai chandaṁ janayati,
extension, development, and fulfilment,

vyāyacchate, vīryam-ārabhate, cittaṁ praghṇāti, samyak praṇidadhāti.
he endeavours, instigates energy, exerts his mind, and strives rightly.

(1) Iha [bhikṣavo] bhikṣuś-
(1) Herein, monastics, a monastic

chanda-samādhi-prahāṇa-saṁskāra-samanvāgatam-ddhipādaṁ bhāvayati,
cultivates the basis of spiritual power that is concentration of desire accompanied by the volition of striving,

viveka-niśritaṁ virāga-niśritaṁ, nirodha-niśritaṁ vyavasarga-pariṇatam,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

ātma-chando nātilīno bhaviṣyati nātipraghītaḥ.
and his desire will not be too slack, nor too grasping.

(2) Vīrya-samādhi-prahāṇa-saṁskāra-samanvāgatam-[ddhipādaṁ] bhāvayati,
(2) He cultivates the basis of spiritual power that is concentration of energy accompanied by the volition of striving,

viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

ātma-vīryaṁ nātilīnaṁ bhaviśyati nātipraghītam.
and his energy will not be too slack, nor too grasping.

(3) Citta-samādhi-prahāṇa-saṁskāra-samanvāgatam-ddhipādaṁ bhāvayati,
(3) He cultivates the basis of spiritual power that is concentration of thought accompanied by the volition of striving,

viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

ātma-cittaṁ natilīnaṁ bhaviṣyati nātipraghītam.
and his thought will not be too slack, nor too grasping.

(4) Mīmāṁsā-samādhi-prahāṇa-saṁskāra-samanvāgatam-ddhipādaṁ bhāvayati,
(4) He cultivates the basis of spiritual power that is concentration of investigation accompanied by the volition of striving,

viveka-niśritaṁ virāga-niśritaṁ nirodha-niśritaṁ vyavasarga-pariṇatam,
depending on solitude, depending on dispassion, depending on cessation, maturing in relinquishment,

ātma-mīmāṁsā nātilīnā bhaviṣyati nātipraghītā.
and his investigation will not be too slack, nor too grasping.

(1) Śraddhendriyam,
(1) The faculty of faith,

(2) vīryendriyam,
(2) the faculty of energy,

(3) smtīndriyam,
(3) the faculty of mindfulness,

(4) samādhīndriyam,
(4) the faculty of concentration,

(5) prajñendriyam.
(5) the faculty of wisdom.

{1} Saṁsārāvacarāṁ laukikīṁ samyag-dṣṭiṁ śraddadhāti,
{1} He has faith in the right view concerning the worldly realms of birth and death,

{2} sa karma-vipāka-pratiśaraṇo bhavati,
{2} in refuge in deeds and results,

{3} yad-yad-eva karma kariṣyāmi kalyāṇaṁ vā pāpakaṁ vā,
{3} in all the deeds that I will do, whether good or bad,

tasyaiva karmaṇo vipākaṁ pratisaṁvedayiṣyāmi,
I will experience the result of that deed,

{4} sa jīvita-hetor-api pāpakaṁ karma nābhisaṁskaroti.
{4} in he will not do bad deeds, even for the sake of life.

Yān dharmān śraddhendriyeṇa śraddadhāti,
With the faculty of faith he has faith in those things,

tān dharmān vīryendriyeṇa samudānayati.
and with the faculty of energy he makes those things arise.

Yān dharmān vīryendriyeṇa samudānayati,
With the faculty of energy he makes those things arise,

tān dharmān smtīndriyeṇa na vipraṇāśayati.
and with the faculty of mindfulness he makes those things not go to destruction.

Yān dharmān smtīndriyeṇa na vipraṇāśayati,
With the faculty of mindfulness he makes those things not go to destruction,

tān dharmān samādhīndriyeṇa ekāgrīkaroti.
and with the faculty of concentration he fixes his attention on those things.

Yān dharmān samādhīndriyeṇa ekāgrīkaroti,
With the faculty of concentration he fixes his attention on those things,

tān dharmān prajñendriyeṇa pratividhyate
and with the faculty of wisdom he penetrates

sa teṣu dharmeṣu pratyavekṣaṇa-jātīyo bhavati.
and reflects on the birth of those things.

(1) Śraddhā-balam,
(1) The strength of faith,

(2) vīrya-balam,
(2) the strength of energy,

(3) smti-balam,
(3) the strength of mindfulness,

(4) samādhi-balam,
(4) the strength of concentration,

(5) prajñā-balam.
(5) the strength of wisdom.

(1) Smti-saṁbodhyaṅgam,
(1) The factor of awakening that is mindfulness,

(2) dharmapravicaya-saṁbodhyaṅgam,
(2) the factor of awakening that is investigation of the (nature of) things,

(3) vīrya-saṁbodhyaṅgam,
(3) the factor of awakening that is energy,

(4) prīti-saṁbodhyaṅgam,
(4) the factor of awakening that is joy,

(5) praśrabdhi-saṁbodhyaṅgam,
(5) the factor of awakening that is tranquillity,

(6) samādhi-saṁbodhyaṅgam,
(6) the factor of awakening that is concentration,

(7) upekṣā-saṁbodhyaṅgam.
(7) the factor of awakening that is equanimity.

(1) Samyag-dṣṭiḥ,
(1) Right view,

(2) samyak-saṁkalpaḥ,
(2) right thought,

(3) samyag-vāk,
(3) right speech,

(4) samyak-karmāntaḥ,
(4) right action,

(5) samyag-ājīvaḥ,
(5) right livelihood,

(6) samyag-vyāyāmaḥ,
(6) right endeavour,

(7) samyak-smtiḥ,
(7) right mindfulness,

(8) samyak-samādhiś-ca.
(8) right concentration.

Asty-ayaṁ lokaḥ, asti para-lokaḥ,
There is this world, there is the next world,

asti mātā, asti pitā,
there is (an obligation towards) mother, there is (an obligation towards) father,

asti dattam, asti hutam,
there is a gift, there is an offering,

asti iṣṭāniṣṭa-sukta-duṣktānāṁ karmaṇāṁ phala-vipākaḥ,
there is the fruit and result of deeds well done and badly done, in this world and the next,

santi loke samyag-gatāḥ, samyak-pratipannā iti.
there are in the world those who have practiced and attained correctly.

Buddhatvādi-pariṇāmitaṁ śīlaṁ dānaṁ ca,
It is virtue and generosity that ripen in Buddhahood and so on,

na cakravartty-ādi-pariṇāmitaṁ.
not (those) that ripen in Universal Monarchy and so on.

{1} Tatra kāyikaṁ tri-vidham:
{1} Herein, bodily it is threefold:

prāṇātipātādattādāna-kāma-mithyācārād-viratiḥ.
refraining from killing a living creature, from taking what has not been given, from sexual misconduct.

{2} Vācikaṁ catur-vidhaṁ:
{2} Verbally it is fourfold:

anta-paiśunya-phāruṣya-sambhinnapralāpād viratiḥ.
refraining from lying, malicious, rough and frivolous speech.

{3} Mānasaṁ trividham:
{3} Mentally it is threefold:

abhidhyāvyāpāda-mithyā-dṣṭabhyo viratiḥ.
refraining from coveting, ill-will and wrong view.

Prāṇī ca bhavati, prāṇi-saṁjño ca bhavati, vadhaka-cittaṁ Text reads: badhaka-cittaṁ. cotpādayati,
There is a living being, a sentient being, and a murderous thought arises,

upakramaṁ ca karoti jīvitād vyaparopayati.
and he makes an approach and takes its life.

Ayam-ucyate bhikṣavaḥ prāṇātipātaḥ.
This, monastics, is said to be killing a living creature.

Anyatra pramādād-adṣṭād-vā aprāṇi-vadhaḥ.
Except it is not killing a living creature when done through heedlessness or without perception.

Steya-cittasya para-dravya-svīkaraṇam-adattādānam.
Having a thieving mind he takes what has not been given and makes another’s property his own.

Anyatra māt-pit-bhrāt-svajana-mitra-dravyasya,
* Except it is not taking what has not been given when one procures a small amount,

svalpasyānuparodhino grahaṇaṁ nādattādānam.
that presents no obstacle, from mother, father, brother, kin or friend’s property. This is an odd interpolation, to say the least.

Para-strīṇām-upabhogaḥ, bhart Text reads: bhartt.-rāja-māt-pit-rakṣitānām-athavā,
Enjoying others’ women, whether under the protection of lord, king, mother, father,

asthānāgamyādeśākāleṣu vipratipattiḥ.
it is (also) bad practice after going to the wrong place, or at the wrong time.

Sākṣi-praśne yathā-bhūtād vitatha-vacanam-antam,
When asked to bear witness as it really is he speaks an untrue word, a lie,

Anarhato vā arhann-asmīti, parihāsavarjam.
such as when not an Arhat one says one is an Arhat, except in jest.

Abhūtena satyena vā bheda-karaṁ vacanaṁ, paiśunyam tat.
Breaking up (others) with a word that is true or false, that is malicious (speech).

Para-duḥkha-cikīrṣor-yad-aniṣṭa-vacana-śrāvaṇaṁ pāruṣyaṁ.
Pronouncing a word that is unfavourable with the intention to cause suffering for another is rough (speech).

Duḥkham-asya bhavaty-anayā Text reads: bhavatvityanayā? buddhayā,
With the understanding that there is misfortune and suffering for him,

yad-aniṣṭha-vacana-śrāvaṇaṁ kriyate tat-pāruṣyam.
making pronouncement of a word that is unfavourable, that is rough (speech).

Rāja-kathā, cora-kathā, yuddha-kathā,
Talk about kings, talk about thieves, talk about wars,

madya-kathā, dyūta-kathā, strī-kathā,
talk about drink, talk about gambling, talk about women,

ākhyāyika-kathā kathanaṁ vā.
or talk that is talk about stories.

Para-dravya-svīkaraṇecchā abhidhyā,
Coveting and desiring another’s property for his own,

yān-yasya dravyāṇi tāni mama syur-iti.
(thinking:) may whatever property there is be mine.

Para-jīvita-vyaparopaṇāvac-chedana-pīḍādi-cintanam.
Thinking of pressurising, cutting off or taking the life of another.

Nāsty-ayaṁ lokaḥ, nāsti para-loka, iti pūrvavat.
There is no this world, there is no other world, and so on as before. Indicating it should be completed as the opposite of right view, as defined at 19.1 above.

Bhikṣur-dāna-patīḥ dṣṭvā, paryaṅkaṃ baddhvā,
A monastic, having seen a benefactor, after crossing his legs,

pathi śūnyāgāre Text: śūnyāgare. vā niṣīdati:
sits down in an empty place along the path:

Dhyāyī bhikṣur-ayam-arhann-iti lābha-satkāro me bhaviṣyati.
(thinking:) There will be gain and respect for me (if they think:) This meditating monastic is an Arhat.

Iha bhikṣur-lābha-satkāra-nimittam-eva:
Here a monk in order to get gains and respect (says):

Tvaṁ me mātā, tvaṁ me pitā, tvaṁ me bhāginī, tvaṁ me duhiteti,
You are my mother, you are my father, you are my sister, you are my daughter,

evam-anyānyapi priya-vacanāni bravīti.
and speaks these and other loving words.

Bhikṣus-tāvat piṇḍapātaṁ paribhujva asakd brūte:
A monastic, having eaten his almsfood, repeatedly says:

Yādśo ’yaṁ piṇḍapātas-tādśo ’nyeṣūpāsaka-gheṣu na labhyate{ti}. It seems the quotation marker is wanted here.
Almsfood like this is not found in other devotees’ houses.

Alābha-satkāra-cittasya tu vadato ’doṣaḥ.
If spoken with a mind free from (wanting) gains or respect, it is not a fault.

Bhikṣus-tāvad-ātmīyena dhanena śobhanāni cīvarāṇi copakrīya
A monastic, from his own wealth purchases beautiful robes

upāsakebhyo darśayati:
and shows them to devotees (saying):

Īdśāni vayaṁ vastrāṇi labhāmahe iti.
We receive such woven garments.

Te lajjatā yāni vastrāṇi prayacchanti tāni paribhuṅkte.
They, being shamed, present such garments and he enjoys them.

Viṣa-vikrayaḥ, śastra-vikrayaḥ, sattva-vikrayaḥ,
Selling poison, selling weapons, selling living beings,

madya-vikrayaḥ, māṃsa-vikrayaḥ,
selling alcohol, selling meat,

apratyavekṣita-tila-sarṣapa-pīḍanaṁ We might have expected -sarṣapādi-. mithyājīvaḥ,
and, without having inspected (first), pounding sesame and mustard seed (and so on) is wrong livelihood,

asmād-viratiḥ {samyag-ājīvaḥ}.
abstaining from it {is right livelihood}.

Keśā, romāṇi, nakhā, dantā, rajo, malaṁ, tvak, Text reads: tvaḍ.
Hairs of the head, body hairs, nails, teeth, filth, skin,

māṁsam, asthi, snāyuḥ, śirā, vkkā,
flesh, bones, sinews, nerves, kidneys,

hdayaṁ, plīhā, klomakaḥ, āmāśayaḥ, pakvāśayaḥ, antrāṇi, antragūṇāḥ, In the earlier list the items and order were different.
heart, spleen, pleura, upper stomach, food, intestines, mesentery,

audariyakaṁ, Earlier written: udaryaṁ. yakt, pūriṣam,
stomach, liver, excrement,

aśru, svedaḥ, kheḍaḥ, siṅhāṇako, vasā, lasikā,
tears, sweat, spit, mucus, grease, synovial fluid,

majjā, medaḥ, pittaṁ, śleṣmā, pūyaṁ,
marrow, fat, bile, phlegm, suppuration,

śoṇitaṁ, mastakaṁ, mastaka-luṅgaḥ.
blood, skull, brain,

uccāra-prasrāvaiḥ pūrṇaṁ nānā-prakārasyāśucir-iti.
excrement, urine (and that it is) full of manifold impurities.

{1} Iha [bhikṣavo] bhikṣur-viviktaṁ kāmair-viviktaṁ,
{1} Here, [monastics,] a monastic quite secluded from sense desires,

pāpakair-akuśalair-dharmaiḥ,
secluded from unwholesome things,

savitarkaṁ savicāraṁ vivekajaṁ prīti-sukhaṁ,
having thinking, reflection, and the happiness and rapture born of seclusion,

prathamaṁ dhyānam-upasaṁpadya viharati.
dwells having attained the first absorption.

{2} Sa vitarka-vicārāṇāṁ vyupaśamād-
{2} With the stilling of thinking and reflection,

adhyātma-saṁprasādāc-cetasa ekoti-bhāvād-
with internal clarity, and one-pointedness of mind,

avitarkam-avicāraṁ samādhijaṁ prīti-sukhaṁ,
being without thinking, without reflection, having the happiness and rapture born of concentration,

dvitīyaṁ dhyānam-upasaṁpadya viharati.
he dwells having attained the second absorption.

{3} Sa prīter-virāgād-upekṣako viharati,
{3} With the fading away of rapture he dwells equanimous,

smtaḥ saṁprajānan, sukhaṁ ca kāyena pratisaṁvedayati,
mindful, clearly knowing, experiencing happiness through the body,

yat-tad-Āryā ācakṣate:
about which the Noble Ones declare:

Upekṣakaḥ smtimān sukha-vihārati,
He lives pleasantly, mindful, and equanimous,

ttīyaṁ dhyānam-upasaṁpadya viharati.
he dwells having attained the third absorption.

{4} Sa sukhasya ca prahāṇād-duḥkhasya ca prahāṇāt,
{4} Having given up pleasure, given up pain,

pūrvam-eva ca saumanasya-daurmanasyayor-astaṁgamād-
and with the previous disappearance of mental well-being and sorrow,

aduḥkhāsukham-upekṣā-smti-pariśuddhaṁ,
without pain, without pleasure, and with complete purity of mindfulness owing to equanimity,

caturthaṁ dhyānam-upasaṁpadya viharati.
he dwells having attained the fourth absorption.

Ity-api sa Bhagavāṁs-Tathāgato ’rhan Samyak-Saṁbuddho,
Such is he, the Fortunate One, the Realised One, the Worthy One, the Perfect Sambuddha,

vidyā-caraṇa-saṁpannaḥ Sugato lokavid-
the one endowed with understanding and good conduct, the Happy One, the one who understands the worlds,

anuttaraḥ puruṣa-damya-sārathiḥ,
the unsurpassed guide for those people who need taming,

Śāstā devānāṁ ca manuṣyāṇāṁ ca Buddho Bhagavān-[iti].
the Teacher of gods and men, the Buddha, the Fortunate One.

Svākhyāto Bhagavatā dharmaḥ,
The Dharma has been well-proclaimed by the Fortunate One,

sāṁdṣṭiko nirjvara ākālika aupanāyika ehipaśyakaḥ,
it is visible, healthy, not subject to time, onward leading, inviting inspection,

pratyātmavedyo vijñaiḥ,
and can be understood by the wise for themselves,

yad-uta, madanirmadanaḥ pipāsā-prativinayaḥ,
that is to say, (it is) the crushing of pride, dispelling of thirst,

ālaya-samuddhātaḥ dharmopacchedaḥ śūnyatopalambhaḥ,
eradication of desire, cutting off of (material) things, the apprehension of emptiness,

tṣṇā-kṣayaḥ virāgaḥ nirodhaḥ Nirvāṇam.
the end of craving, dispassion, cessation, Nirvāṇa.

Su-pratipanno bhagavataḥ śrāvaka-saṁghaḥ,
The Fortunate One’s Community of disciples are good in their practice,

nyāya-pratipannaḥ…
systematic in their practice…

judṣṭi-pratipannaḥ…
hold straight views in their practice…

sāmīcī-pratipannaḥ,
are correct in their practice,

Dharmānudharma-pratipannaḥ, anudharmacārī.
practising in conformity with the Teaching, living in conformity with the Teaching.

Santi Saṁghe srota-āpatti-phala-sākṣāt-kriyāyai pratipannakāḥ,
There are in the Community those practising for experiencing for themselves the fruit of stream-entry,

santi Saṁghe srota-āpannāḥ,
there are in the Community those who are stream-enterers,

santi Saṁghe sakdāgāmi-phala-sākṣāt-kriyāyai pratipannakāḥ,
there are in the Community those practising for experiencing for themselves the fruit of once-returning,

santi Saṁghe sakdāgāminaḥ,
there are in the Community those who are once-returners,

santi Saṁghe anāgāmi-phala-sākṣāt-kriyāyai pratipannakāḥ, Text: pratipannakā.
there are in the Community those practising for experiencing for themselves the fruit of non-returning,

santi Saṁghe anāgāmināḥ,
there are in the Community those who are non-returners,

santi Saṁghe Arhattva-phala-sākṣāt-kriyāyai pratipannakāḥ,
there are in the Community those practising for experiencing for themselves the fruit of Worthiness,

santi Saṁghe Arhantaḥ,
there are in the Community those who are Worthy,

yad-uta, catvāri puruṣa-yugāni, aṣṭau puruṣa-pudgalāḥ,
that is to say, the four pairs of persons, the eight individual persons,

eṣa Bhagavataḥ śrāvaka-saṁghaḥ,
this is the Fortunate One’s Community of disciples,

śīla-sampannaḥ, samādhi-saṁpannaḥ, prajñāsampannaḥ,
endowed with virtue, endowed with concentration, endowed with wisdom,

śraddhā-saṁpannaḥ, śruta-saṁpannaḥ,
endowed with faith, endowed with learning,

vimukti-saṁpannaḥ, vimukti-jñāna-darśana-saṁpannaḥ,
endowed with freedom, endowed with knowledge and insight into freedom,

āhavanīyaḥ, prāhavanīyaḥ, añjalīkaraṇīyaḥ, sāmīcikaraṇīyaḥ,
they are worthy of offerings, of hospitality, of gifts, and of correct behaviour,

anuttaraṁ puṇya-kṣetraṁ darśaṇīyo lokasya.
they are an unsurpassed field of merit that are visible in the world.

Yāni ca tāni śīlāni akhaṇḍāni, acchidrāṇi,
Whatever virtue there is, it is unbroken, faultless,

aśabalāni, akalmāṣāṇi, bhujiṣyāṇi, aparāmṣṭāni,
unspotted, unblemished, productive of freedom, not adhered to,

susamāptāni susamārabdhāni,
well-obtained, well-undertaken,

vijña-praśastāni, agarhitāni ca vijñair-[iti].
praised by the wise, uncensured by the wise.