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Кхп 2 Комментарий к 10 правилам Палийский оригинал
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Sikkhāpadapāṭhamātikā Таблица Палийский оригинал |
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| Evaṃ saraṇagamanehi sāsanotāraṃ dassetvā sāsanaṃ otiṇṇena upāsakena vā pabbajitena vā yesu sikkhāpadesu paṭhamaṃ sikkhitabbaṃ, tāni dassetuṃ nikkhittassa sikkhāpadapāṭhassa idāni vaṇṇanatthaṃ ayaṃ mātikā – | 1. The entry into the Dispensation having been shown by means of the refuge-going, there [follows here] the Reading consisting of the Training Precepts, which was placed here in order to show what training precepts should first be trained in by someone who has already entered the Dispensation thus. Now here is a Schedule for the commentary thereto: | ||
| "Yena yattha yadā yasmā, vuttānetāni taṃ nayaṃ; | 2. Of these it should be known by whom They were pronounced, where, when, and why; | ||
| Vatvā katvā vavatthānaṃ, sādhāraṇavisesato. | Defining those shared equally Next, and then that reserved to some, | ||
| "Pakatiyā ca yaṃ vajjaṃ, vajjaṃ paṇṇattiyā ca yaṃ; | Stating what is looked on askance By nature, what by ordinance. | ||
| Vavatthapetvā taṃ katvā, padānaṃ byañjanatthato. | For phrasing and for meaning too We make one common treatment do | ||
| "Sādhāraṇānaṃ sabbesaṃ, sādhāraṇavibhāvanaṃ; | For terms that all the precepts share. We must duly become aware | ||
| Atha pañcasu pubbesu, visesatthappakāsato. | Next, in the first five precepts there Of diverse meanings that they bear. | ||
| "Pāṇātipātapabhuti-hekatānānatādito; | Only the five that start 1 with killing, Then to explain we must be willing By singleness and so on, taking | ||
| Ārammaṇādānabhedā, mahāsāvajjato tathā. | By object, and by undertaking, By breach, by blamability, | ||
| "Payogaṅgasamuṭṭhānā, vedanāmūlakammato; | By means, factor, origination, By feeling, root, and action, too, | ||
| Viramato ca phalato, viññātabbo vinicchayo. | By abstinence, and by the fruit. | ||
| "Yojetabbaṃ tato yuttaṃ, pacchimesvapi pañcasu; | What thence in the last five must be Construed, and special application, | ||
| Āveṇikañca vattabbaṃ, ñeyyā hīnāditāpi cā"ti. | Then why inferior we review, And why superior to boot. | ||
| Tattha etāni pāṇātipātāveramaṇītiādīni dasa sikkhāpadāni bhagavatā eva vuttāni, na sāvakādīhi. | 3. Herein, these ten training precepts were pronounced by the Blessed One himself, not by disciples, and so on. | ||
| Tāni ca sāvatthiyaṃ vuttāni jetavane anāthapiṇḍikassa ārāme āyasmantaṃ rāhulaṃ pabbājetvā kapilavatthuto sāvatthiṃ anuppattena sāmaṇerānaṃ sikkhāpadavavatthāpanatthaṃ. | And they were pronounced by him at Savatthi in Jeta’s Wood, Anathapindika’s Park, when he arrived at Savatthi from Kapilavatthu after giving the venerable Rahula the Going Forth, the purpose being to give novices a definition of the training precepts. | ||
| Vuttaṃ hetaṃ – | For this is said: | ||
| "Atha kho bhagavā kapilavatthusmiṃ yathābhirantaṃ viharitvā yena sāvatthi tena cārikaṃ pakkāmi. | 'Then when the Blessed One had stayed at Kapilavatthu as long as he chose, he set out to wander by stages to Savatthi, | ||
| Anupubbena cārikaṃ caramāno yena sāvatthi tadavasari. | and so doing, he eventually arrived at Savatthi. | ||
| Tatra sudaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. | There he lived in Jeta’s Wood, Anathapindika’s Park. | ||
| Tena kho pana samayena - pe - atha kho sāmaṇerānaṃ etadahosi – 'kati nu kho amhākaṃ sikkhāpadāni, kattha ca amhehi sikkhitabba"'nti. | Now on that occasion ... [it occurred] to the novices “ How many training precepts have we?”, | ||
| Bhagavato etamatthaṃ ārocesuṃ – "anujānāmi, bhikkhave, sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ, pāṇātipātāveramaṇī - pe - jātarūparajatapaṭiggahaṇā veramaṇī"ti (mahāva. 105). | and they told this matter to the Blessed One, [who said] “ Bhikkhus, I allow ten novices’ training precepts, and training in them by novices. They are: abstinence from killing breathing things,... Abstinence from accepting gold and silver ” ’ (Vin. i. 83-4). | ||
| Tānetāni "samādāya sikkhati sikkhāpadesū"ti (dī. ni. 1.193; ma. ni. 2.24; vibha. 508) suttānusārena saraṇagamanesu ca dassitapāṭhānusārena "pāṇātipātā veramaṇisikkhāpadaṃ samādiyāmī"ti evaṃ vācanāmaggaṃ āropitānīti veditabbāni. | 4. These [as stated thus, firstly, in the Vinaya] should be understood to have been [again a second time] incorporated in the 'pathway ’ for the [serial order of the Tipitaka’ s] recitation according to the manner of the Suttas as follows: ' He undertakes the training precepts and trains in them ’ ( D. i. 63), and [again a third time], according to the manner of the Readings in the way shown under the Going-for-Refuge (Ch. i, §§ 7 and 16), thus: ' I undertake the training precept of abstinence from killing breathing things...’ | ||
| Evaṃ tāva "yena yattha yadā yasmā, vuttānetāni taṃ nayaṃ vatvā"ti so nayo daṭṭhabbo. | So much for the lines ' Of these it should be known by whom They were pronounced, where, when, and why ’. | ||
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Sādhāraṇavisesavavatthānaṃ Таблица Палийский оригинал |
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| Ettha ca ādito dve catutthapañcamāni upāsakānaṃ sāmaṇerānañca sādhāraṇāni niccasīlavasena. | 5. Now the first two and the fourth and fifth are shared equally between lay followers and novices as invariable virtuous practices. | ||
| Uposathasīlavasena pana upāsakānaṃ sattamaṭṭhamaṃ cekaṃ aṅgaṃ katvā sabbapacchimavajjāni sabbānipi sāmaṇerehi sādhāraṇāni, pacchimaṃ pana sāmaṇerānameva visesabhūtanti evaṃ sādhāraṇavisesato vavatthānaṃ kātabbaṃ. | But by combining the seventh and eighth into one and omitting the last one of all, all [save the last] are only for lay followers as the virtuous practice on the occasion of the Uposatha observance, and so all these are shared with novices. That is 'Defining those shared equally Next, and then that reserved to some ’ should be done. | ||
| Purimāni cettha pañca ekantaakusalacittasamuṭṭhānattā pāṇātipātādīnaṃ pakativajjato veramaṇiyā, sesāni paṇṇattivajjatoti evaṃ pakatiyā ca yaṃ vajjaṃ, vajjaṃ paṇṇattiyā ca yaṃ, taṃ vavatthapetabbaṃ. | 6. Then the first five are abstentions 4 from what is looked on askance (blamable) by nature ’ since killing breathing things, etc., are always originated by unprofitable cognizance, ' but the rest are [abstentions] 'from what is looked on askance (blamable) by ordinance ’. That is how it should be stated 'What is looked on askance By nature, what by ordinance ’. | ||
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Sādhāraṇavibhāvanā Таблица Палийский оригинал |
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| Yasmā cettha "veramaṇisikkhāpadaṃ samādiyāmī"ti etāni sabbasādhāraṇāni padāni, tasmā etesaṃ padānaṃ byañjanato ca atthato ca ayaṃ sādhāraṇavibhāvanā veditabbā – | The words "I undertake the training precept of abstinence" are shared by all [ten], and so the following explanation of these words as to the phrasing and the meaning can be understood to be common to all. | ||
| Tattha byañjanato tāva veraṃ maṇatīti veramaṇī, veraṃ pajahati, vinodeti, byantīkaroti, anabhāvaṃ gametīti attho. | Firstly, as to the phrasing. It crushes risk (veraṃ maṇati), thus it is abstention (veramaṇī); the meaning is that is abandons risk, eliminates it, does away with it, annihilates it. | В части формулировки: оно сокрушает риск (veraṃ maṇati), поэтому это воздержание (veramaṇī). Смысл в том, что оно устраняет риск, уничтожает его, рассеивает его, и искореняет его. |
Comm. NT: Manati - to crush. not on P.E.D.; see Glossary. For vera as risk (cf. P.E.D.s 'sin') see e.g. Ch. vi. para 96, also S. ii. 68 f. Все комментарии (1) |
| Viramati vā etāya karaṇabhūtāya veramhā puggaloti, vikārassa vekāraṃ katvā veramaṇī. | Or alternatively, a person, with that as instrument, abstains (viramati) from risk (vera), thus, substituting the syllable ve for the syllable vi, it is abstention (veramani); | Или же человек, c этим в качестве инструмента, воздерживается от риска. Таким образом, заменяя слог vi na ve получаем veramaṇī (воздержание). | |
| Teneva cettha "veramaṇisikkhāpadaṃ viramaṇisikkhāpada"nti dvidhā sajjhāyaṃ karonti. | and hence they pronounce it in two ways here [in this context], namely, veramani-sikkhapadam and viramani-sikkhapadam. | Поэтому они произносят его здесь двумя способами: "veramaṇisikkhāpadaṃ" и "viramaṇisikkhāpadaṃ". | |
| Sikkhitabbāti sikkhā, pajjate anenāti padaṃ. | It ought to be trained in (sikkhitabba), thus it is a training (sikkha); one proceeds (pajjate) by that, thus it is a state (pada); | Этому следует обучаться, поэтому это обучение. Этим проходят, поэтому это путь. |
Comm. NT: Pajjate - to proceed: only one doubtful ref in P.E.D. Все комментарии (1) |
| Sikkhāya padaṃ sikkhāpadaṃ, sikkhāya adhigamūpāyoti attho. | and sikkhaya padam = sikkhapadam (resolution of compound); the meaning is that it is the means by which to arrive at training; | sikkhāpadaṃ= sikkhāya padaṃ Смысл в том, что это средство, с помощью которого приходят к обучению. | |
| Atha vā mūlaṃ nissayo patiṭṭhāti vuttaṃ hoti. | or else what is meant is that it [that is, the pada] is the root, the support, the foundation [for the sikkha]. | Или же смысл в том, что слово pada означает корень, опору, основу [обучения]. | |
| Veramaṇī eva sikkhāpadaṃ veramaṇisikkhāpadaṃ, viramaṇisikkhāpadaṃ vā dutiyena nayena. | The abstention itself is the training-precept (training-foundation), thus it is a training-precept [in the first form] as veramanisikkhapadam, or, according to the second method, as viramanisikkhapadam. | Само воздержание является основой обучения, поэтому это основа обучения как veramaṇisikkhāpadaṃ или по второму методу, viramanisikkhapadam. | |
| Sammā ādiyāmi samādiyāmi, avītikkamanādhippāyena akhaṇḍakāritāya acchiddakāritāya asabalakāritāya ca ādiyāmīti vuttaṃ hoti. | I completely (samma) take (adiyami), thus I undertake; what is meant is that I take [it] with the intention of non-transgression by keeping [it] 'untorn' and keeping [it] 'unmottled' (see A.iv.56, quoted at Vis. Ch. i, para 144-150/pp.51-53) | "Принимаю" означает "я полностью беру". Смысл в том, что я беру это с намерением не нарушать путём поддержания его в "непорванном" и "нерастрёпанном" виде. | |
| Atthato pana veramaṇīti kāmāvacarakusalacittasampayuttā virati, sā pāṇātipātā viramantassa "yā tasmiṃ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto"ti evamādinā (vibha. 704) nayena vibhaṅge vuttā. | Now as to the meaning: abstention (veramani) is abstinence (virati) associated with sensual-desire-sphere profitable cognizance (see Vis. Ch. xiv, para 83/p.452). as that is stated in the Vibhanga in the way beginning 'When someone is abstaining from killing breathing things, on that occasion any abstaining (shrinking), abstinence, reabstinence, abstention, from killing breathing things, non-doing, non-making, non-offending, non-transgressing-of-limit, demolition-of-bridges [to evil]....' (Vbh. 285) | ||
| Kāmañcesā veramaṇī nāma lokuttarāpi atthi, idha pana samādiyāmīti vuttattā samādānavasena pavattārahā, tasmā sā na hotīti kāmāvacarakusalacittasampayuttā viratīti vuttā. | - of course, there is also such supramundane abstention (as above). But since the words 'I undertake' are spoken here, it is appropriate to treat it here as an act of undertaking, which is why it was said above that 'abstinence is that associated with sensual-desire-sphere profitable cognizance'. | ||
| Sikkhāti tisso sikkhā adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhāti. | Training: there are three kinds if training: training in the Higher Virtue, Training in the Higher Cognizance, and training in the Higher Understanding (see Ch. ix, n.8 and Ps. i. 46). | Обучение: есть три вида обучения - обучение возвышенной нравственности, обучение возвышенному уму и обучение возвышенной мудрости. | |
| Imasmiṃ panatthe sampattaviratisīlaṃ lokikā vipassanā rūpārūpajhānāni ariyamaggo ca sikkhāti adhippetā. | But in this context what is intended by 'training' is virtue consisting in abstinence as custom (see Ch. v. para 152 below), mundane insight, form and formless jhana, and the Noble Path, | Но здесь под словом "обучение" понимается нравственность, состоящая в воздержании [от дурных поступков] согласно традиции, мирское прозрение, поглощённость ума тонкоматериального и нематериального мира, а также благородный путь. |
Воздержание согласно традиции связано с происхождением:
Все комментарии (1) |
| Yathāha – | according as it is said | ||
| "Katame dhammā sikkhā? | 'What ideas are trainings? | ||
| Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, somanassasahagataṃ ñāṇasampayuttaṃ - pe - tasmiṃ samaye phasso hoti - pe - avikkhepo hoti, ime dhammā sikkhā. | On an occasion on which a sensual-desire-sphere profitable cognizance has arise accompanied by joy and associated with knowledge... on that occasion there is contact... [for elision see Dhs. 1]... there is non-distraction: these ideas are training... | ||
| "Katame dhammā sikkhā? | What ideas are trainings? | ||
| Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi - pe - paṭhamaṃ jhānaṃ - pe - pañcamaṃ jhānaṃ upasampajja viharati - pe - avikkhepo hoti, ime dhammā sikkhā. | On an occasion on which in a formed rebirth one maintains in being the Path, [and] quite secluded from sensual desires, secluded from unprofitable ideas, one enters upon and abides in the first jhana,... the fifth jhana... there is non-distraction: these ideas are trainings. | ||
| "Katame dhammā sikkhā? | What ideas are trainings? | ||
| Yasmiṃ samaye arūpapattiyā - pe - nevasaññānāsaññāyatanasahagataṃ - pe - avikkhepo hoti, ime dhammā sikkhā. | On an occasion on which in a formless rebirth ... accompanied by the base consisting of neither perception nor non-perception... there is non-distraction: these ideas are trainings. | ||
| "Katame dhammā sikkhā? | What ideas are trainings? | ||
| Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ - pe - avikkhepo hoti, ime dhammā sikkhā"ti (vibha. 712-713). | On an occasion on which one maintains in being a supramundane jhana that leads out [from the round]... there is non-distraction: these ideas are trainings' (Vbh. 290-291). | ||
| Etāsu sikkhāsu yāya kāyaci sikkhāya padaṃ adhigamūpāyo, atha vā mūlaṃ nissayo patiṭṭhāti sikkhāpadaṃ. | The state (precept) as the way to arrive at any one training among these trainings, or alternatively as the root, support, foundation, for it is a training precept (state); | Путь (padaṃ) как способ достичь любого из этих видов обучения или как корень, опора, основа. Это путь (основа) обучения. |
padaṃ в этом же значении в Дхаммападе 114
https://tipitaka.theravada.su/node/table/5369 Все комментарии (2) |
| Vuttañhetaṃ – "sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento bahulīkaronto"ti evamādi (saṃ. ni. 5.182). | for this is said 'One maintaining in being and developing the seven factors of enlightenment supported by virtue, founded on virtue' (S. v. 63), and so on. | Ведь сказано "Развивающий и много практикующий семь факторов постижения, опирающиеся на нравственность, основанные на нравственности". | |
| Evamettha sādhāraṇānaṃ padānaṃ sādhāraṇā byañjanato atthato ca vibhāvanā kātabbā. | That is how 'For phrasing and for meaning too We make one common treatment do For terms that all the precepts share'. | ||
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Purimapañcasikkhāpadavaṇṇanā Таблица Палийский оригинал |
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| Idāni yaṃ vuttaṃ – "atha pañcasu pubbesu, visesatthappakāsato - pe - viññātabbo vinicchayo"ti, tatthetaṃ vuccati – pāṇātipātoti ettha tāva pāṇoti jīvitindriyappaṭibaddhā khandhasantati, taṃ vā upādāya paññatto satto. | 10. Now it was said ' Next in the first five precepts there We duly must become aware Of diverse meanings that they bear. Then to explain we must be willing By singleness and so on, taking Only the five that start with killing, By object and by undertaking, By breach, by blamability, By means, factor, origination, By feeling, root, and action too, By abstinence, and by the fruit herein, it can be stated as follows. | ||
| Tasmiṃ pana pāṇe pāṇasaññino tassa pāṇassa jīvitindriyupacchedakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā vadhakacetanā pāṇātipāto. | 11. As to killing breathing things, firstly: a ‘ breathing thing ’ is a category-continuity involving the fife faculty, or it is a creature described derivatively upon that. When in the case of such a breathing thing someone perceives it as a breathing thing, then ‘ killing breathing things ' is his choice to kill occurring in either the body door or the speech door, and originating the active process of severing the life faculty. | ||
| Adinnādānanti ettha adinnanti parapariggahitaṃ, yattha paro yathākāmakāritaṃ āpajjanto adaṇḍāraho anupavajjo ca hoti, tasmiṃ parapariggahite parapariggahitasaññino tadādāyakaupakkamasamuṭṭhāpikā kāyavacīdvārānaṃ aññataradvārappavattā eva theyyacetanā adinnādānaṃ. | 12. Taking what is not given : ‘ what is not given ’ is what has been taken possession of [as a chattel] by another, when that other incurs no punishment by proceeding to do as he likes with it and remains blameless. Now when someone, in the case of some such thing already taken possession of by another, perceives it as something already taken possession of by another, then ‘ taking what is not given ’ is his choice to steal, occurring in either the body door or the speech door, and originating the active process of taking that. | ||
| Abrahmacariyanti aseṭṭhacariyaṃ, dvayaṃdvayasamāpattimethunappaṭisevanā kāyadvārappavattā asaddhammappaṭisevanaṭṭhānavītikkamacetanā abrahmacariyaṃ. | 13. Unchastity (what is not the Divine Life; abrahmacariya) is what is not the highest kind of conduct; it is the choice to transgress when there is opportunity for practice not in accordance with the True Ideal, [the choice] occurring in the body door as the practice of sexual intercourse consisting in copulation. | ||
| Musāvādoti ettha musāti visaṃvādanapurekkhārassa atthabhañjanako vacīpayogo kāyapayogo vā, visaṃvādanādhippāyena panassa paravisaṃvādakakāyavacīpayogasamuṭṭhāpikā kāyavacīdvārānameva aññataradvārappavattā micchācetanā musāvādo. | 14. Speaking falsehood: the ‘ falsehood ' is the verbal means or bodily means employed in concealing a meaning [on the part] of one who gives precedence to deception; but the speaking of the falsehood is the wrong choice as intention to deceive, occurring in either the body door or the speech door, which originates the [form of the] body or speech that is the means to the deceiving of another. | ||
| Surāmerayamajjapamādaṭṭhānanti ettha pana surāti pañca surā – piṭṭhasurā, pūvasurā, odanasurā, kiṇṇapakkhittā, sambhārasaṃyuttā cāti. | 15. Any opportunity for negligence due to liquor , wine and besotting drink: here as to ' liquor ’, there are five kinds of liquor: flour liquor, cake liquor, rice liquor, that containing yeast, and that mixed with condiments. | ||
| Merayampi pupphāsavo, phalāsavo, guḷāsavo, madhvāsavo, sambhārasaṃyutto cāti pañcavidhaṃ. | Also ‘ wine ' is of five kinds: flower wine, fruit wine, sugar wine, honey wine, and that mixed with condiments (Vin. iv. 110). | ||
| Majjanti tadubhayameva madaniyaṭṭhena majjaṃ, yaṃ vā panaññampi kiñci atthi madaniyaṃ, yena pītena matto hoti pamatto, idaṃ vuccati majjaṃ. | Both these are ‘ besotting ’ ( majja ) in the sense of causing intoxication (madamya) ; or alternatively, whatever else there is that causes intoxication, by drinking which one becomes mad (matta) and negligent (pamatta) is called ‘ besotting'. | ||
| Pamādaṭṭhānanti yāya cetanāya taṃ pivati ajjhoharati, sā cetanā madappamādahetuto pamādaṭṭhānanti vuccati, yato ajjhoharaṇādhippāyena kāyadvārappavattā surāmerayamajjānaṃ ajjhoharaṇacetanā "surāmerayamajjapamādaṭṭhāna"nti veditabbā. | The ‘ opportunity for negligence ’ ( pamddatthdna ) is the choice by which one drinks, swallows. That is so called since it is the cause for the [subsequent] vanity (madness) and negligence (mada-ppamada) ; consequently, what should be understood as the c opportunity for negligence ’ is the choice in swallowing the liquor, wine or besotting drink, as intent to swallow, which occurs in the body door (see Ch. v, § 153 below). | ||
| Evaṃ tāvettha pāṇātipātappabhutīhi viññātabbo vinicchayo. | This firstly is the explanation of the five that start with killing. | ||
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Ekatānānatādivinicchayaṃ Таблица Палийский оригинал |
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| Ekatānānatāditoti ettha āha – kiṃ pana vajjhavadhakappayogacetanādīnaṃ ekatāya pāṇātipātassa aññassa vā adinnādānādino ekattaṃ, nānatāya nānattaṃ hoti, udāhu noti. | 16. ‘By singleness, and so on ’: here it may be asked: But how then? Is singularity in the case of killing-breathing-things [decided] by the singleness of the victim or the killer or the means or the choice, etc.? And is its multiplicity [decided] by their multipleness, and [likewise in the cases] of any [of the rest] beginning with taking what is not given? Or is this not so? | ||
| Kasmā panetaṃ vuccati? | By which ought this to be decided? | ||
| Yadi tāva ekatāya ekattaṃ, atha yadā ekaṃ vajjhaṃ bahū vadhakā vadhenti, eko vā vadhako bahuke vajjhe vadheti, ekena vā sāhatthikādinā payogena bahū vajjhā vadhīyanti, ekā vā cetanā bahūnaṃ vajjhānaṃ jīvitindriyupacchedakapayogaṃ samuṭṭhāpeti, tadā ekena pāṇātipātena bhavitabbaṃ. | For firstly, if its singularity is [decided] by the singleness [of any one of them], then when many killers kill a single victim, or when a single killer kills many victims, or when many victims are killed by a single means among those beginning with one’s own hand, or when a single choice originates the means that severs the life faculty of many victims, then there would have to be only a single killing-of-breathing-things. | ||
| Yadi pana nānatāya nānattaṃ. | But if its multiplicity is [decided] by the multiplicity [of one of them], | ||
| Atha yadā eko vadhako ekassatthāya ekaṃ payogaṃ karonto bahū vajjhe vadheti, bahū vā vadhakā devadattayaññadattasomadattādīnaṃ bahūnamatthāya bahū payoge karontā ekameva devadattaṃ yaññadattaṃ somadattaṃ vā vadhenti, bahūhi vā sāhatthikādīhi payogehi eko vajjho vadhīyati. | then when a single killer employs a single means for the purpose of [killing] a single [victim] and actually kills many victims, or when many killers employing many means for the purpose of [killing] many [victims called, say,] Devadatta, Yannadatta, Somadatta, etc., actually kill only a single [victim, say,] Devadatta or Yannadatta or Somadatta, | ||
| Bahū vā cetanā ekasseva vajjhassa jīvitindriyupacchedakapayogaṃ samuṭṭhāpenti, tadā bahūhi pāṇātipātehi bhavitabbaṃ. | or when a single victim is killed by many means beginning with one’s own hand, or when many choices originate the means for severing the fife faculty in only a single victim, then there would have to be many killings of breathing things. | ||
| Ubhayampi cetamayuttaṃ. | —Both [arguments] are inappropriate. | ||
| Atha neva etesaṃ vajjhādīnaṃ ekatāya ekattaṃ, nānatāya nānattaṃ, aññatheva tu ekattaṃ nānattañca hoti, taṃ vattabbaṃ pāṇātipātassa, evaṃ sesānampīti. | —Then [if] neither the singularity nor the multiplicity of these [namely, killing and the rest] is decided by the singleness or multipleness of the victim, etc., but their singularity and multiplicity are decided otherwise 5 in fact, then it should be stated how that is, and as in the case of killing breathing things so also with the rest.6 | ||
| Vuccate – tattha tāva pāṇātipātassa na vajjhavadhakādīnaṃ paccekamekatāya ekatā, nānatāya nānatā, kintu vajjhavadhakādīnaṃ yuganandhamekatāya ekatā, dvinnampi tu tesaṃ, tato aññatarassa vā nānatāya nānatā. | —It can be stated as follows. Herein, firstly in the case of killing breathing things, its singleness or multipleness is [decided] individually by the singleness or multipleness of the victim [on the one hand] and of the killer, etc., [on the other.] But [taking] the victim in conjunction with the killer, etc., while its singleness is [decided] by singleness [in both of these factors], its multipleness is [decided] by multipleness in both or either of these two [factors]; | ||
| Tathā hi bahūsu vadhakesu bahūhi sarakkhepādīhi ekena vā opātakhaṇanādinā payogena bahū vajjhe vadhentesupi bahū pāṇātipātā honti. | for accordingly, when there are many killers killing many victims by a single or by many means from among the arrow, knife, etc., or from among those beginning with digging a pitfall, then there are many killings of breathing things; | ||
| Ekasmiṃ vadhake ekena, bahūhi vā payogehi tappayogasamuṭṭhāpikāya ca ekāya, bahūhi vā cetanāhi bahū vajjhe vadhentepi bahū pāṇātipātā honti, bahūsu ca vadhakesu yathāvuttappakārehi bahūhi, ekena vā payogena ekaṃ vajjhaṃ vadhentesupi bahū pāṇātipātā honti. | and when there is a single killer killing many victims either by a single means or by many means and by a single choice or by many choices originating the means to that, then there are also many killings of breathing things; and when there are many killers killing a single victim either by a single or by many means of the kind already stated, then there are also many killings of breathing things. | ||
| Esa nayo adinnādānādīsupīti. | This method applies also in the cases of taking what is not given and the rest. | ||
| Evamettha ekatānānatāditopi viññātabbo vinicchayo. | This is how the explanation should be understood here ‘ as to singleness, and so on ’. | ||
| Ārammaṇatoti pāṇātipāto cettha jīvitindriyārammaṇo. | 17. ‘By object among ideas of [material-] form breathing-things has for its object the life faculty, | ||
| Adinnādānaabrahmacariyasurāmerayamajjapamādaṭṭhānāni rūpadhammesu rūpāyatanādiaññatarasaṅkhārārammaṇāni. | while taking- what-is-not-given, what-is-not-the-Divine-Life (unchastity), and opportunity-for-negligence-due-to-liquor-wine-and-besotting-drink, have for their objects [other] determinations that consist of one or other among the [six external bases for contact] beginning with [visible] form base.7 | ||
| Musāvādo yassa musā bhaṇati, tamārabhitvā pavattanato sattārammaṇo. | Speaking-falsehood has for its object a creature since it occurs contingent upon [the creature] to whom it is spoken. | ||
| Abrahmacariyampi sattārammaṇanti eke. | According to some, what-is-not-the-Divine-Life has creatures for its object, | ||
| Adinnādānañca yadā satto haritabbo hoti, tadā sattārammaṇanti. | and also taking-what-is-not-given has creatures for its object when a creature is to be stolen; | ||
| Api cettha saṅkhāravaseneva sattārammaṇaṃ, na paṇṇattivasenāti. | however, these [two latter] are here contingent upon creatures only in virtue of the determinations [upon which they are derivatively described], not in virtue of the [actual derivative] description [itself as is the case with speaking falsehood].8 | ||
| Evamettha ārammaṇatopi viññātabbo vinicchayo. | That is how the explanation should be known by object here. | ||
| Ādānatoti pāṇātipātāveramaṇisikkhāpadādīni cetāni sāmaṇerena bhikkhusantike samādinnāneva samādinnāni honti, upāsakena pana attanā samādiyantenāpi samādinnāni honti, parassa santike samādiyantenāpi. | 18. ‘ By undertaking these training precepts of abstention from killing breathing things, and the rest, are undertaken by a novice only when undertaken in the presence of a bhikkhu. But they are undertaken by a lay follower either when he undertakes them by himself or when he does so in another’s presence; | ||
| Ekajjhaṃ samādinnānipi samādinnāni honti, paccekaṃ samādinnānipi. | and they are undertaken by him when undertaken together or undertaken separately. | ||
| Kintu nānaṃ ekajjhaṃ samādiyato ekāyeva virati, ekāva cetanā hoti, kiccavasena panetāsaṃ pañcavidhattaṃ viññāyati. | Now when someone undertakes them together, his abstinence is single and his choice is single, though they are still described individually 9 according to their [several] functions. | ||
| Paccekaṃ samādiyato pana pañceva viratiyo, pañca ca cetanā hontīti veditabbā. | But when someone undertakes them singly, the abstinence is fivefold and so is the choice, it should be understood. | ||
| Evamettha ādānatopi viññātabbo vinicchayo. | That is how the explanation should be known by undertaking. | ||
| Bhedatoti sāmaṇerānañcettha ekasmiṃ bhinne sabbānipi bhinnāni honti. | 19. ' By breach ’: in the case of novices, when one is broken, all are broken; | ||
| Pārājikaṭṭhāniyāni hi tāni tesaṃ, yaṃ taṃ vītikkantaṃ hoti, teneva kammabaddho. | for they are to novices as the Defeats (see Vin. iii. 1 f.) [are to bhikkhus]; but responsibility for action 10 resides only in the one actually transgressed. | ||
| Gahaṭṭhānaṃ pana ekasmiṃ bhinne ekameva bhinnaṃ hoti, yato tesaṃ taṃsamādāneneva puna pañcaṅgikattaṃ sīlassa sampajjati. | In the case of householders, when one is broken then only that one is broken, and consequently the fivefoldness of their virtue becomes effective again as soon as that one alone is reundertaken. | ||
| Apare panāhu – "visuṃ visuṃ samādinnesu ekasmiṃ bhinne ekameva bhinnaṃ hoti, 'pañcaṅgasamannāgataṃ sīlaṃ samādiyāmī'ti evaṃ pana ekato samādinnesu ekasmiṃ bhinne sesānipi sabbāni bhinnāni honti. | Some others, however, have said that ‘ When they have been undertaken separately, then, on one being broken, only that one is broken. However, when they have been undertaken thus “ I undertake the virtue possessed of the five factors ”, then when one is broken the rest are all broken too | ||
| Kasmā? | —Why? | ||
| Samādinnassa abhinnattā, yaṃ taṃ vītikkantaṃ, teneva kammabaddho"ti. | Because of the unity of the undertaking—; but then responsibility for action 10 resides only in the one actually transgressed ’. | ||
| Evamettha bhedatopi viññātabbo vinicchayo. | That is how the explanation should be known by breach. | ||
| Mahāsāvajjatoti guṇavirahitesu tiracchānagatādīsu pāṇesu khuddake pāṇe pāṇātipāto appasāvajjo, mahāsarīre mahāsāvajjo. | 20. ' By blamability ': in the case of breathing things beginning with animals that are devoid of special qualities, killing of breathing things is [relatively] less blamable in the case of a small one and more blamable in the case of one with a large physical frame. | ||
| Kasmā? | Why? | ||
| Payogamahantatāya. | Because of the greater magnitude of the means [needed]; | ||
| Payogasamattepi vatthumahantatāya. | and when the means are equal, [it depends] on the greater magnitude of the object, [namely, the breathing thing.] | ||
| Guṇavantesu pana manussādīsu appaguṇe pāṇātipāto appasāvajjo, mahāguṇe mahāsāvajjo. | But in the case of human beings, etc., endowed with special qualities, killing-breathing- things is [relatively] less blamable in the case of one with small special qualities; | ||
| Sarīraguṇānantu samabhāve sati kilesānaṃ upakkamānañca mudutāya appasāvajjatā, tibbatāya mahāsāvajjatā ca veditabbā. | and when there is equality of special qualities and of the physical frame, then the lesser blamableness should be understood to reside in the [relative] mildness of the defilements and of the active process adopted, and the greater blamableness in their greater violence. | ||
| Esa nayo sesesupi. | So too with the rest. | ||
| Api cettha surāmerayamajjapamādaṭṭhānameva mahāsāvajjaṃ, na tathā pāṇātipātādayo. | But unlike killing-breathing-things, etc., [whose blamability varies,] the opportunity-for- negligence-due-to-liquor-wine-and-besotting-drink is always greatly blamable. | ||
| Kasmā? | Why? | ||
| Manussabhūtassāpi ummattakabhāvasaṃvattanena ariyadhammantarāyakaraṇatoti. | Because it obstructs the Noble Ones’ True Idea by inducing even madness in a human being. | ||
| Evamettha mahāsāvajjatopi viññātabbo vinicchayo. | That is how the explanation should be known by blamability. | ||
| Payogatoti ettha ca pāṇātipātassa sāhatthiko, āṇattiko, nissaggiyo, thāvaro, vijjāmayo, iddhimayoti chappayogā. | 21. ‘By means ’: in the case of killing-breathing-things there are six kinds of means: with one’s own hand, by command, by missile, by fixed contrivance, by [magical] science, and by supernormal power. | ||
| Tattha kāyena vā kāyappaṭibaddhena vā paharaṇaṃ sāhatthiko payogo, so uddissānuddissabhedato duvidho hoti. | 22. Herein, a blow given by the body or by what is connected to the body is 'with one's own hand ’ as means. That is of two kinds as directed [to an individual] and not so directed. | ||
| Tattha uddissake yaṃ uddissa paharati, tasseva maraṇena kammunā bajjhati. | Herein, in the case of that directed [to an individual], one becomes responsible for the action of killing 10 only through the death of the one to whom the blow was directed. | ||
| "Yo koci maratū"ti evaṃ anuddissake pahārapaccayā yassa kassaci maraṇena. | In the case of that not so directed [and given] thus ' Let anyone at all die ’ [one becomes responsible] through anyone’s death that is conditioned by that blow. | ||
| Ubhayathāpi ca paharitamatte vā maratu, pacchā vā teneva rogena, paharitakkhaṇe eva kammunā bajjhati. | And in both cases, whether [the breathing thing] dies with the very blow or afterwards of a sickness due to it, one becomes responsible for the action as from the moment of the blow, | ||
| Maraṇādhippāyena ca pahāraṃ datvā tena amatassa puna aññena cittena pahāre dinne pacchāpi yadi paṭhamapahāreneva marati, tadā eva kammunā baddho hoti. | and when after giving the blow with the intention to kill, the breathing thing is not killed and then again a blow accompanied by another cognizance is given by him to that breathing thing not yet dead, and later on if it dies of the first blow, it is from then that he becomes responsible for the action, | ||
| Atha dutiyapahārena, natthi pāṇātipāto. | in which case there is no killing-of-breathing-things by the second blow; | ||
| Ubhayehi matepi paṭhamapahāreneva kammunā baddho, ubhayehipi amate nevatthi pāṇātipāto. | but if it dies through both, then he is responsible for the action as from the first blow. If it does not die through either, then there is no killing-of-breathing-things. | ||
| Esa nayo bahukehipi ekassa pahāre dinne. | This method applies also when a blow is given by many to one; | ||
| Tatrāpi hi yassa pahārena marati, tasseva kammabaddho hoti. | for then the responsibility for the action lies with him by whose blow the breathing thing died. | ||
| Adhiṭṭhahitvā pana āṇāpanaṃ āṇattiko payogo. | 23. A command [given] after making a decision is a ‘ command ’ as means. | ||
| Tatthapi sāhatthike payoge vuttanayeneva kammabaddho anussaritabbo. | Herein, too, responsibility for the action should be followed out by the same method as that stated under ‘ with one’s own hand' as means. | ||
| Chabbidho cettha niyamo veditabbo – | And the definitive rule to be understood is sixfold as follows: | ||
| "Vatthu kālo ca okāso, āvudhaṃ iriyāpatho; | The object, time, locality, The weapon, posture, | ||
| Kiriyāvisesoti ime, cha āṇattiniyāmakā"ti. (pāci. aṭṭha. 2.174); | and the kind Of act; these are the six that we Shall need to make ' command ’ defined. | ||
| Tattha vatthūti māretabbo pāṇo. | Herein, the ‘ object ’ is the breathing thing to be killed. | ||
| Kāloti pubbaṇhasāyanhādikālo ca, yobbanathāvariyādikālo ca. | The ‘ time ’ is the time consisting in morning, afternoon, etc., and the time consisting in youth, full strength, and so on.11 | ||
| Okāsoti gāmo vā nigamo vā vanaṃ vā racchā vā siṅghāṭakaṃ vāti evamādi. | The ‘ locality ’ is the village or town or wood or forest or crossroads, and so on. | ||
| Āvudhanti asi vā usu vā satti vāti evamādi. | The ‘ weapon ’ is the sword, arrow or spear, and so on. | ||
| Iriyāpathoti māretabbassa mārakassa ca ṭhānaṃ vā nisajjā vāti evamādi. | The ‘ posture ’ is the standing or sitting posture, etc., of the breathing thing to be killed and of the killer. | ||
| Kiriyāvisesoti vijjhanaṃ vā chedanaṃ vā bhedanaṃ vā saṅkhamuṇḍikaṃ vāti evamādi. | The ' kind of act ’ is the stabbing or the cutting or the breaking or the ‘ polished-shell shave ’ (see M. i. 87), and so on. | ||
| Yadi hi vatthuṃ visaṃvādetvā "yaṃ mārehī"ti āṇatto, tato aññaṃ māreti, āṇāpakassa natthi kammabaddho. | If the object is mistaken and someone is killed other than the one whom it was commanded to kill, then the giver of the command has no responsibility for the action. | ||
| Atha vatthuṃ avisaṃvādetvā māreti, āṇāpakassa āṇattikkhaṇe āṇattassa māraṇakkhaṇeti ubhayesampi kammabaddho. | But if the object is not mistaken and the death is caused, then responsibility for the action lies with both the one giving the command and the one commanded: with the former from the moment of his giving the command, and with the latter from the moment of the death. | ||
| Esa nayo kālādīsupi. | Likewise in the case of 'time' and the rest. | ||
| Māraṇatthantu kāyena vā kāyappaṭibaddhena vā paharaṇanissajjanaṃ nissaggiyo payogo. | 24. 'A missile as means' is when a blow is given for the purpose of killing by throwing something by the body or by what is connected to the body. | ||
| Sopi uddissānuddissabhedato duvidho eva, kammabaddho cettha pubbe vuttanayeneva veditabbo. | That too is twofold, being classed as directed [to an individual] and not so directed. And responsibility for the action should be understood here in the way already stated. | ||
| Māraṇatthameva opātakhaṇanaṃ, apassenaupanikkhipanaṃ, bhesajjavisayantādippayojanaṃ vā thāvaro payogo. | 25. A fixed contrivance as means 5 is as follows: digging a pitfall, [fixing, say, a poisoned fchorn on] what is leant on, putting [something lethal] in someone’s vicinity, [administering unsuitable] medicine, poison, a mechanical device, etc., the purpose of which is to kill. | ||
| Sopi uddissānuddissabhedato duvidho, yato tatthapi pubbe vuttanayeneva kammabaddho veditabbo. | That too is twofold, being classed as directed [to an individual] or not so directed. Consequently, responsibility for the action should be understood in the way already stated herein. | ||
| Ayantu viseso – mūlaṭṭhena opātādīsu paresaṃ mūlena vā mudhā vā dinnesupi yadi tappaccayā koci marati, mūlaṭṭhasseva kammabaddho. | But there is this difference. When the pitfall or whatever it may be is given out to others by a lessor 12 for money or gratis, then if [the breathing thing] dies with that as condition, the responsibility for the action lies only with the lessor. | ||
| Yadipi ca tena aññena vā tattha opāte vināsetvā bhūmisame katepi paṃsudhovakā vā paṃsuṃ gaṇhantā, mūlakhaṇakā vā mūlāni khaṇantā āvāṭaṃ karonti, deve vā vassante kaddamo jāyati, tattha ca koci otaritvā vā laggitvā vā marati, mūlaṭṭhasseva kammabaddho. | Also even if the pitfall is obliterated either by him or by another and the ground made level there, and then earth-washers 12 take away earth or root-diggers digging up roots make a pit or mud appears after a fall of rain, and anyone slipping in or getting bogged there dies, then the responsibility for the action lies only with the lessor. | ||
| Yadi pana yena laddhaṃ, so añño vā taṃ vitthaṭataraṃ gambhīrataraṃ vā karoti, tappaccayāva koci marati, ubhayesampi kammabaddho. | But if either he who has thus obtained it [from the lessor], or someone else, widens it and anyone dies with that as condition, the responsibility for the action lies with both. | ||
| Yathā tu mūlāni mūlehi saṃsandanti, tathā tatra thale kate muccati. | It is only according as roots interlock with roots in that place and it thus once more becomes firm ground that he is freed [from potential responsibility]. | ||
| Evaṃ apassenādīsupi yāva tesaṃ pavatti, tāva yathāsambhavaṃ kammabaddho veditabbo. | Similarly with [fixing, say, a poisoned thorn on] what is leant on, etc.: as long as they last, so long should the responsibility for the action be understood to last according as applicable. | ||
| Māraṇatthaṃ pana vijjāparijappanaṃ vijjāmayo payogo. | 26. ‘ [Magical] science as means’ is the pronouncement of the incantations of [magical] science for the purpose of causing death. | ||
| Dāṭhāvudhādīnaṃ dāṭhākoṭanādimiva māraṇatthaṃ kammavipākajiddhivikārakaraṇaṃ iddhimayo payogoti. | 27. ‘ Supernormal power as means ’ is the causing of alterations by the supernormal power that is the ripening of action, such as the sharpening of the tusks, etc., of those that have tusks as weapons, and so on.13 | ||
| Adinnādānassa tu theyyapasayhapaṭicchannaparikappakusāvahāravasappavattā sāhatthikāṇattikādayo payogā, tesampi vuttānusāreneva pabhedo veditabbo. | 28. In the case of taking what is not given, [ 31 ] the means are those beginning with ‘ one’s own hand ’ and ‘ by command ’ occurring under the [five] heads of robbery by theft, force, hiding, stratagem, and tea-grass (see Vin. v. 129); and the classification of these should also be understood in the way already stated. | ||
| Abrahmacariyādīnaṃ tiṇṇampi sāhatthiko eva payogo labbhatīti. | 29. In the case of those beginning with what-is-not-the-Divine-Life (unchastity), only ' one’s own hand as means ’ is possible, [and not ‘ by command ’ and the rest.] | ||
| Evamettha payogatopi viññātabbo vinicchayo. | That is how the explanation should be known by means. | ||
| Aṅgatoti ettha ca pāṇātipātassa pañca aṅgāni bhavanti – pāṇo ca hoti, pāṇasaññī ca, vadhakacittañca paccupaṭṭhitaṃ hoti, vāyamati, tena ca maratīti. | 30. ‘ By factor ’: in the case of killing-breathing-things there are five factors, that is to say: there is a breathing thing, [the transgressor] is percipient of that as a breathing thing, the cognizance of killing is established, he makes an effort, [the breathing thing] dies by that [effort]. | ||
| Adinnādānassāpi pañceva – parapariggahitañca hoti, parapariggahitasaññī ca, theyyacittañca paccupaṭṭhitaṃ hoti, vāyamati, tena ca ādātabbaṃ ādānaṃ gacchatīti. | 31. In the case of taking-what-is-not-given the factors are also five, that is to say: there is what has been taken possession of by another, [the transgressor] is percipient of that as having been taken possess- sion of by another, the cognizance of stealing is established, he makes an effort, what is takable is taken by him. | ||
| Abrahmacariyassa pana cattāri aṅgāni bhavanti – ajjhācariyavatthu ca hoti, tattha ca sevanacittaṃ paccupaṭṭhitaṃ hoti, sevanapaccayā payogañca samāpajjati, sādiyati cāti, tathā paresaṃ dvinnampi. | 32. In the case of what-is-not-the-Divine-Life (unchastity) the factors are four, that is to say: there is an object for the infringe- ment, the cognizance of indulging is established, [the transgressor] has the physical means ready as condition for indulgence, and there is consent [to the act]. | ||
| Tattha musāvādassa tāva musā ca hoti taṃ vatthu, visaṃvādanacittañca paccupaṭṭhitaṃ hoti, tajjo ca vāyāmo, paravisaṃvādanañca viññāpayamānā viññatti pavattatīti cattāri aṅgāni veditabbāni. | 33. Similarly with the remaining two; for in the case of speaking falsehood, firstly, the factors are four, that is to say: there is a falsehood, there is established cognizance of deception regarding that object, the appropriate effort is made, the intimation occurs intimating what deceives another. | ||
| Surāmerayamajjapamādaṭṭhānassa pana surādīnañca aññataraṃ hoti madanīyapātukamyatācittañca paccupaṭṭhitaṃ hoti, tajjañca vāyāmaṃ āpajjati, pīte ca pavisatīti imāni cattāri aṅgānīti. | 34. In the case of the opportunity-for-negligence-due-to-liquor- wine-and-besotting-drink the factors are these four: there is one or other of the tilings beginning with liquor, cognizance of desire to drink an intoxicant is established, one undertakes the appropriate effort, when (the intoxicant) has been drunk it is absorbed. | ||
| Evamettha aṅgatopi viññātabbo vinicchayo. | That is how the explanation should be known by factor. | ||
| Samuṭṭhānatoti pāṇātipātaadinnādānamusāvādā cettha kāyacittato, vācācittato, kāyavācācittato cāti tisamuṭṭhānā honti. | 35. ‘ By origination ’: killing-breathing-things, taking-what-is-not- given, and speaking-falsehood, have threefold origination, namely, by body-cum-cognizance, by speech-cum-cognizance, and by body- cum-speech-cum-cognizance. | ||
| Abrahmacariyaṃ kāyacittavasena ekasamuṭṭhānameva. | What-is-not-the-Divine-Life (unchastity) has only single origination, namely, by body-cum-cognizance. | ||
| Surāmerayamajjapamādaṭṭhānaṃ kāyato ca, kāyacittato cāti dvisamuṭṭhānanti. | The opportunity-for-negligence-due-to-liquor-wine-and-be- sotting-drink has twofold origination, namely, by body and by body- cum-cognizance.14 | ||
| Evamettha samuṭṭhānatopi viññātabbo vinicchayo. | This is how the explanation should be known by origination. | ||
| Vedanātoti ettha ca pāṇātipāto dukkhavedanāsampayuttova. | 36. ‘By feeling’: killing-breathing-things is associated with only painful feeling. | ||
| Adinnādānaṃ tīsu vedanāsu aññataravedanāsampayuttaṃ, tathā musāvādo. | Taking-what-is-not-given is associated with any one of the three kinds of feeling. Likewise speaking-falsehood. | ||
| Itarāni dve sukhāya vā adukkhamasukhāya vā vedanāya sampayuttānīti. | The other two are associated only with pleasant or with neither- painful-nor-pleasant feeling. | ||
| Evamettha vedanātopi viññātabbo vinicchayo. | This is how the explanation should be known by feeling. | ||
| Mūlatoti pāṇātipāto cettha dosamohamūlo. | 37. ' By root ’: killing-breathing-things has delusion and hate for its roots. | ||
| Adinnādānamusāvādā lobhamohamūlā vā dosamohamūlā vā. | Taking-what-is-not-given and speaking-falsehood have greed and delusion for their roots or they have hate and delusion for their roots. | ||
| Itarāni dve lobhamohamūlānīti. | The other two have greed and delusion for their roots. | ||
| Evamettha mūlatopi viññātabbo vinicchayo. | This is how the explanation should be known by root. | ||
| Kammatoti pāṇātipātaadinnādānaabrahmacariyāni cettha kāyakammameva kammapathappattāneva ca, musāvādo vacīkammameva. | 38. ‘ By action ’: killing-breathing-things, taking-what-is-not- given, and what-is-not-the-Divine-Life (unchastity) are always bodily action and [to be such] have always reached a [completed] course of action. Speaking-falsehood is always verbal action; | ||
| Yo pana atthabhañjako, so kammapathappatto. | but that which actually conceals a meaning is a [completed] course of action, 15 | ||
| Itaro kammameva. | while any other is only action. | ||
| Surāmerayamajjapamādaṭṭhānaṃ kāyakammamevāti. | The opportunity-for- negligence-due-to-fiquor-wine-and-besotting-drink is always bodily action. | ||
| Evamettha kammatopi viññātabbo vinicchayo. | This is how the explanation should be known by action. | ||
| Viramatoti ettha āha "pāṇātipātādīhi viramanto kuto viramatī"ti? | 39. ‘ By abstinence ’ (virama ): here it may be asked: When someone is abstaining from killing breathing things, what does he abstain from? | ||
| Vuccate – samādānavasena tāva viramanto attano vā paresaṃ vā pāṇātipātādiakusalato viramati. | —It may be stated as follows. Firstly when someone abstains by undertaking, he abstains either from his own or others’ unprofitable [action consisting in] killing breathing things, and the rest. | ||
| Kimārabhitvā? | —Contingent upon what? | ||
| Yato viramati, tadeva. | —Upon only that from which he abstains. | ||
| Sampattavasenāpi viramanto vuttappakārākusalatova. | And [secondly] when someone abstains by custom, he abstains from unprofitable [action] of the kind just stated, too. | ||
| Kimārabhitvā? | — Contingent upon what? | ||
| Pāṇātipātādīnaṃ vuttārammaṇāneva. | —Upon only the objects, as already stated (§ 17), of killing-breathing-things, and the rest (cf. § 17). | ||
| Keci pana bhaṇanti "surāmerayamajjasaṅkhāte saṅkhāre ārabhitvā surāmerayamajjapamādaṭṭhānā viramati, sattasaṅkhāresu yaṃ pana avaharitabbaṃ bhañjitabbañca, taṃ ārabhitvā adinnādānā musāvādā ca, satteyevārabhitvā pāṇātipātā abrahmacariyā cā"ti. | Some say, however, that ‘ His abstaining from the opportunity-for-negligence- due-to-fiquor-wine-and-besotting-drink is contingent upon [only] determinations consisting of liquor, wine and intoxicants; that [his abstaining] from taking-what-is-not-given and from speaking- falsehood are contingent upon [both] determinations and creatures respectively to be stolen and to be deceived; and that [his abstaining] from killing-breathing-things and from what-is-not-the-Divine-Life (unchastity) are contingent only upon creatures'.16 | ||
| Tadaññe "evaṃ sante 'aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyā'ti evaṃdiṭṭhikā hutvā anicchamānā yadeva pajahati, taṃ attano pāṇātipātādiakusalamevārabhitvā viramatī"ti vadanti. | But others, holding the view that ' If that is so, then while cognizing one thing he would be doing another, and so he would not know what it was that he was abandoning ’, did not agree, and they said that ' He abstains contingent only upon his own unprofitable [action] consisting in killing-breathing-things, and the rest, which is what he abandons.' | ||
| Tadayuttaṃ. | That is incorrect. | ||
| Kasmā? | Why? | ||
| Tassa paccuppannābhāvato bahiddhābhāvato ca. | Because it takes no account either of presence or externality; | ||
| Sikkhāpadānañhi vibhaṅgapāṭhe "pañcannaṃ sikkhāpadānaṃ kati kusalā - pe - kati araṇā"ti pucchitvā "kusalāyeva, siyā sukhāya vedanāya sampayuttā"ti (vibha. 716) evaṃ pavattamāne vissajjane "paccuppannārammaṇā"ti ca "bahiddhārammaṇā"ti ca evaṃ paccuppannabahiddhārammaṇattaṃ vuttaṃ, taṃ attano pāṇātipātādiakusalaṃ ārabhitvā viramantassa na yujjati. | for in the Vibhanga reading of the training precepts, after asking the question 'How many of the five training precepts are profitable?... How many are without conflict? when the answer is given in the way beginning ‘ They are profitable only. They may be associated with pleasant feeling ... ' [they are then stated to] ‘ have a present object ’ [and to] ' have an external object ' (Vbh. 291-2), thus their object is stated to be present and external (see Abhidhamma Matika Triads at Dhs. p. 2). Consequently that does not apply to one 4 abstaining contingent upon his own unprofitable [action] consisting in killing-breathing- things, and so on. | ||
| Yaṃ pana vuttaṃ – "aññaṃ cintento aññaṃ kareyya, yañca pajahati, taṃ na jāneyyā"ti. | Now as to the objection that ' Cognizing one tiling he would be doing another, and so he would not know what it was he was abandoning ’ | ||
| Tattha vuccate – na kiccasādhanavasena pavattento aññaṃ cintento aññaṃ karotīti vā, yañca pajahati, taṃ na jānātīti vā vuccati. | it may be stated as follows: when someone is causing an occurrence by accomplishing a function, it is not said [of him] that ' cognizing one thing he would be doing another ’ or that ' he does not know what he is abandoning'; | ||
| "Ārabhitvāna amataṃ, jahanto sabbapāpake; | [on the contrary,]Contingently upon the Deathless [State] He is all evil things abandoning. | ||
| Nidassanañcettha bhave, maggaṭṭhoriyapuggalo"ti. | The Noble Person standing on the Path Is here the [best] example [for this thing]: (above) | ||
| Evamettha viramatopi viññātabbo vinicchayo. | This is how the explanation should be known by abstinence. | ||
| Phalatoti sabbe eva cete pāṇātipātādayo duggatiphalanibbattakā honti, sugatiyañca aniṭṭhākantāmanāpavipākanibbattakā honti, samparāye diṭṭhadhamme eva ca avesārajjādiphalanibbattakā. | 40. ' By the fruit ’: all these [actions] beginning with killing- breathing-things generate an unhappy destination as their fruit [in rebirth-linking], and [in the course of existence] in a happy destination they generate the un-wished-for, the undesired, and the disagreeable as their ripening: this is in future existence. In present existence they generate want of intrepidity, etc., as their fruit. | ||
| Apica "yo sabbalahuso pāṇātipātassa vipāko manussabhūtassa appāyukasaṃvattaniko hotī"ti (a. ni. 8.40) evamādinā nayenettha phalatopi viññātabbo vinicchayo. | Also [this may be understood] in the way beginning ' Of killing breathing things the lightest ripening of all leads to short life in a human being ’ (A. iv. 247-8). This is how the explanation should be known by the fruit. | ||
| Api cettha pāṇātipātādiveramaṇīnampi samuṭṭhānavedanāmūlakammaphalato viññātabbo vinicchayo. | 41. In addition, the explanation of abstentions from killing- breathing-things, and the rest, can be known by origination, feeling, root, action, and fruit, also as follows. | ||
| Tatthāyaṃ viññāpanā – sabbā eva cetā veramaṇiyo catūhi samuṭṭhahanti kāyato, kāyacittato, vācācittato, kāyavācācittato cāti. | Here is the lay-out. All these abstentions originate from four originations, namely, from body, from body-cum-cognizance, from speech-cum-cognizance, and from body-cum-speech-cum-cognizance. | ||
| Sabbā eva ca sukhavedanāsampayuttā vā, adukkhamasukhavedanāsampayuttā vā, alobhādosamūlā vā alobhādosāmohamūlā vā. | All [as to feeling] are either associated with pleasant feeling or associated with neither-painful-nor-pleasant feeling. [All as to root] have non-greed and non-hate for their roots, or non-greed, non-hate, and non-delusion, for their roots. | ||
| Catassopi cettha kāyakammaṃ, musāvādāveramaṇī vacīkammaṃ, maggakkhaṇe ca cittatova samuṭṭhahanti, sabbāpi manokammaṃ. | [As to action] four are bodily action, while abstention from speaking falsehood is verbal action; and at the moment of the path, and when they are originated from cognizance, they are all mental action as well. | ||
| Pāṇātipātā veramaṇiyā cettha aṅgapaccaṅgasampannatā ārohapariṇāhasampattitā javasampattitā suppatiṭṭhitapādatā cārutā mudutā sucitā sūratā mahabbalatā vissatthavacanatā lokapiyatā nelatā abhejjaparisatā acchambhitā duppadhaṃsitā parūpakkamena amaraṇatā anantaparivāratā surūpatā susaṇṭhānatā appābādhatā asokitā piyehi manāpehi saddhiṃ avippayogatā dīghāyukatāti evamādīni phalāni. | 42. [As to fruit] the fruits of abstention from killing-breathing- things are such things as excellence of limbs, excellence of height and girth, excellence of speed, sure-footedness, elegance, malleability, pureness, courage, great strength, clarity of speech, popularity in the world, an assembly without schisms, untimorousness, unpersecutedness, immunity from death by others’ violence, constant support, beauty of form, beauty of shape, unafflictedness, sorrowlessness, non-separation from those dear and beloved, longevity, and so on. | ||
| Adinnādānā veramaṇiyā mahaddhanatā pahūtadhanadhaññatā anantabhogatā anuppannabhoguppattitā uppannabhogathāvaratā icchitānaṃ bhogānaṃ khippappaṭilābhitā rājacorudakaggiappiyadāyādehi asādhāraṇabhogatā asādhāraṇadhanappaṭilābhitā lokuttamatā natthikabhāvassa ajānanatā sukhavihāritāti evamādīni. | 43. The fruits of abstention from taking-what-is-not-given are such things as great riches, abundance of riches and corn, limitless property, arising of unarisen property, consolidation of arisen property, rapid acquisition of wished-for property, invulnerability of property to the claims of kings, bandits, water, fire, and unwelcome heirs, [ 34 ] obtaining riches not shared by others (see Ch. viii), primacy in the world, unknowing of the non-existence [of giving, etc. (see M. iii, 71, 78)], and a pleasant abiding. | ||
| Abrahmacariyā veramaṇiyā vigatapaccatthikatā sabbajanapiyatā annapānavatthasayanādīnaṃ lābhitā sukhasayanatā sukhappaṭibujjhanatā apāyabhayavinimuttatā itthibhāvappaṭilābhassa vā napuṃsakabhāvappaṭilābhassa vā abhabbatā akkodhanatā paccakkhakāritā apatitakkhandhatā anadhomukhatā itthipurisānaṃ aññamaññapiyatā paripuṇṇindriyatā paripuṇṇalakkhaṇatā nirāsaṅkatā appossukkatā sukhavihāritā akutobhayatā piyavippayogābhāvatāti evamādīni. | 44. The fruits of abstention from what-is-not-the-Divine-Life (unchastity) are such things as freedom from enemies, dearness to all people, obtainment of food, drink, clothing, lodging, etc., pleasant sleeping, pleasant waking, freedom from fear of states of deprivation, non-liability to assume the female sex or the neuter sex, freedom from anger, frankness, non-dismay, non-discountenancedness, mutual dearness of women and men, completeness of faculties, completeness of characteristics, unanxiousness, freedom from over-activity, a state of pleasant abiding, fearlessness, non-separation from loved ones, and so on. | ||
| Musāvādā veramaṇiyā vippasannindriyatā vissaṭṭhamadhurabhāṇitā samasitasuddhadantatā nātithūlatā nātikisatā nātirassatā nātidīghatā sukhasamphassatā uppalagandhamukhatā sussūsakaparijanatā ādeyyavacanatā kamaluppalasadisamudulohitatanujivhatā anuddhatatā acapalatāti evamādīni. | 45. The fruits of abstention from speaking-falsehood are such things as clearness of the faculties, distinct and sweet speech, evenly placed and pure [white] teeth, no over-stoutness, no over-leanness, no over-shortness, no over-tallness, pleasantness to the touch, a lotus-scented mouth, desire of those in one’s company to listen to one, amiable speech, a slender red tongue like a red lotus petal, undistractedness (or non-pride), no personal vanity, 17 and so on. | ||
| Surāmerayamajjapamādaṭṭhānā veramaṇiyā atītānāgatapaccuppannesu sabbakiccakaraṇīyesu khippaṃ paṭijānanatā sadā upaṭṭhitasatitā anummattakatā ñāṇavantatā analasatā ajaḷatā anelamūgatā amattatā appamattatā asammohatā acchambhitā asārambhitā anussaṅkitā saccavāditā apisuṇāpharusāsamphapalāpavāditā rattindivamatanditatā kataññutā kataveditā amaccharitā cāgavantatā sīlavantatā ujutā akkodhanatā hirimanatā ottappitā ujudiṭṭhikatā mahāpaññatā medhāvitā paṇḍitatā atthānatthakusalatāti evamādīni phalāni. | 46. The fruits of abstention from the opportunity-for-negligence- due-to-liquor-wine-and-besotting-drink are such things as swift recognition of past, future and present tasks to be done, constant establishment of mindfulness, freedom from madness, possession of knowledge, non-procrastination, non-stupidity, non-drivellingness, non-intoxication, non-negligence, non-confusion, non-timorousness, non-presumption, unenviousness, truthfulness, freedom from malicious and harsh speech and from gossip, freedom from dullness both night and liberality, virtuousness, rectitude, unangriness, possession of conscience, possession of shame, rectitude of view, great understanding, wisdom, learnedness, skill in [distinguishing] good from harm, and so on. | ||
| Evamettha pāṇātipātādiveramaṇīnaṃ samuṭṭhānavedanāmūlakammaphalatopi viññātabbo vinicchayo. | This is how the explanation of the abstentions from killing-breathing-things, etc., can also be known by origination, feeling, root, action, and fruit. | ||
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Pacchimapañcasikkhāpadavaṇṇanā Таблица Палийский оригинал |
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| Idāni yaṃ vuttaṃ – | 47. Now it was said | ||
| "Yojetabbaṃ tato yuttaṃ, pacchimesvapi pañcasu; | ' What thence in the last five must be Construed, and special application, | ||
| Āveṇikañca vattabbaṃ, ñeyyā hīnāditāpi cā"ti. | Then why inferior we review, And why superior to boot ’. | ||
| Tassāyaṃ atthavaṇṇanā – etissā purimapañcasikkhāpadavaṇṇanāya yaṃ yujjati, taṃ tato gahetvā pacchimesvapi pañcasu sikkhāpadesu yojetabbaṃ. | Here is a commentary on its meaning 48. [Firstly] what was construed in the commentary on the first five training precepts must be taken thence and construed in that on the last five training precepts too. | ||
| Tatthāyaṃ yojanā – yatheva hi purimasikkhāpadesu ārammaṇato ca surāmerayamajjapamādaṭṭhānaṃ rūpāyatanādiaññatarasaṅkhārārammaṇaṃ, tathā idha vikālabhojanaṃ. | Here is the construction. 49. [‘ By object ’:] just as in the first [five] training precepts, as to object, the opportunity-for-negligence-due-to-liquor-wine-and-besotting-drink had for its obiect determinations consisting of one or other among the bases beginning with the [visible-] form [base] (§ 17), so to untimely eating. | ||
| Etena nayena sabbesaṃ ārammaṇabhedo veditabbo. | And the classification by object should be understood in this way for all [the rest]. | ||
| Ādānato ca yathā purimāni sāmaṇerena vā upāsakena vā samādiyantena samādinnāni honti, tathā etānipi. | 50. And ‘by undertaking ’: these also are undertaken by whomsoever undertakes them, whether novice or lay follower, in the same way as the first [five] (§ 18). | ||
| Aṅgatopi yathā tattha pāṇātipātādīnaṃ aṅgabhedo vutto, evamidhāpi vikālabhojanassa cattāri aṅgāni – vikālo, yāvakālikaṃ, ajjhoharaṇaṃ, anummattakatāti. | 51. Also ‘by factor’: again, just as it was stated there in the classification of kilhng-breathing-things and so on (§ 30-4), so here too there are four factors in the case of untimely-eating. They are: the untimeliness, the [permissibility] only till noon [of the particular object eaten], the swallowing, and the non-madness [of the eater] (see Vin. i. 251). | ||
| Etenānusārena sesānampi aṅgavibhāgo veditabbo. | The exposition of the factors should be understood in like manner for the rest. | ||
| Yathā ca tattha samuṭṭhānato surāmerayamajjapamādaṭṭhānaṃ kāyato ca kāyacittato cāti dvisamuṭṭhānaṃ, evamidha vikālabhojanaṃ. | 52. [‘ By origination ’:] and just as there, by origination, the opportunity -for- negligence - due - to - liquor-wine - and - besotting- drink had twofold origination, namely, by body and by body-cum-cognizance (§ 35), so too has untimely-eating here. | ||
| Etena nayena sabbesaṃ samuṭṭhānaṃ veditabbaṃ. | The origination of the rest can be understood in the same way. | ||
| Yathā ca tattha vedanāto adinnādānaṃ tīsu vedanāsu aññataravedanāsampayuttaṃ, tathā idha vikālabhojanaṃ. | 53. [‘By feeling’:] and just as there, by feeling, taking-what-is- not-given was associated with any one of the three kinds of feeling (§ 36), so too is untimely-eating here. | ||
| Etena nayena sabbesaṃ vedanāsampayogo veditabbo. | And association with feeling can be understood in same way for all the rest. | ||
| Yathā ca tattha abrahmacariyaṃ lobhamohamūlaṃ, evamidha vikālabhojanaṃ. | 54. [‘By root’:] and just as there what-is-not-the-Divine-Life (unchastity) had greed and delusion for its roots (§ 37), so too here has untimely-eating, and it has also the alternative couple [of roots]. | ||
| Aparāni ca dve etena nayena sabbesaṃ mūlabhedo veditabbo. | The classification by root can be understood in this way for all [the rest]. | ||
| Yathā ca tattha pāṇātipātādayo kāyakammaṃ, evamidhāpi vikālabhojanādīni. | 55. [‘By action’:] and just as there killing-breathing-things was bodily action (§ 38), so too here are untimely-eating and the rest, | ||
| Jātarūparajatappaṭiggahaṇaṃ pana kāyakammaṃ vā siyā vacīkammaṃ vā kāyadvārādīhi pavattisabbhāvapariyāyena, na kammapathavasena. | except that accepting-gold-and-silver may be bodily action or verbal action or mental action, but its occurrence in the body-door and [speech-door] is [simply] as the manner of its presence, 18 not as a [completed] course of action. | ||
| Viramatoti yathā ca tattha viramanto attano vā paresaṃ vā pāṇātipātādiakusalato viramati, evamidhāpi vikālabhojanādiakusalato, kusalatopi vā ekato. | 56. [‘ By abstinence ’:] and just as there someone abstains either from his own or others’ unprofitable [action] consisting in killing- breathing-things, and the rest (§ 39), so too here [he abstains] from any unprofitable [action] consisting in eating after noon (untimely- eating) and also from any such that is profitable as well. | ||
| Yathā ca purimā pañca veramaṇiyo catusamuṭṭhānā kāyato, kāyacittato, vācācittato, kāyavācācittato cāti, sabbā sukhavedanāsampayuttā vā adukkhamasukhavedanāsampayuttā vā, alobhādosamūlā vā alobhādosāmohamūlā vā, sabbā ca nānappakāraiṭṭhaphalanibbattakā, tathā idhāpīti. | 57. And just as the first five abstinences had fourfold origination, namely, by body, by body-cum-cognizance, by speech-cum-cogni- zance, and by body-cum-speech-cum-cognizance, and just as all were either associated with pleasant feeling or associated with neither-painful-nor-pleasant feeling, and had non-greed and nonhate for their roots or non-greed, non-hate and non-delusion for their roots (§ 41), and generated various kinds of wished-for fruit (§§ 42 - 6 ), so too this is | ||
| "Yojetabbaṃ tato yuttaṃ, pacchimesvapi pañcasu; | ‘ What thence in the last five must be Construed ’ here.58.‘ And special application, | ||
| Āveṇikañca vattabbaṃ, ñeyyā hīnāditāpi cā"ti. – | Then why inferior, we review, And why superior to boot ’ (§ 2). | ||
| Ettha pana vikālabhojananti majjhanhikavītikkame bhojanaṃ. | Untimely eating ( vikdlabhojana) is eating when noon has gone by; | ||
| Etañhi anuññātakāle vītikkante bhojanaṃ, tasmā "vikālabhojana"nti vuccati, tato vikālabhojanā. | for this eating ( BHOJANA ) [takes place] when the permitted time ( anunndta-KALA ) has gone by ( Vltikkanta ), that is why it is called 'untimely-eating ’ (vikahbhojana). From that untimely eating. | ||
| Naccagītavāditavisūkadassananti ettha naccaṃ nāma yaṃkiñci naccaṃ, gītanti yaṃkiñci gītaṃ, vāditanti yaṃkiñci vāditaṃ. | 59. Dancing , singing , music , and contortionist show (naccagitava- ditavisukadassana ): here dancing is any kind of dancing; singing is any kind of singing; music is any kind of music; | ||
| Visūkadassananti kilesuppattipaccayato kusalapakkhabhindanena visūkānaṃ dassanaṃ, visūkabhūtaṃ vā dassanaṃ visūkadassanaṃ. | contortionist show (visuka-dassana) is a showing of contortions, or a showing that is a contortion, by its corrupting what partakes of the profitable because of its being a condition for the arising of defilement. | ||
| Naccā ca gītā ca vāditā ca visūkadassanā ca naccagītavāditavisūkadassanā. | The compound naccagitavaditavisukadassana resolves into nacca ca gitd ca vadita ca visuka-dassand. | ||
| Visūkadassanañcettha brahmajāle vuttanayeneva gahetabbaṃ. | And here [in this interpretation] ‘ contortionist show ’ must be taken in the way stated in the Brahmajala Sutta; | ||
| Vuttañhi tattha – | for it is said there | ||
| "Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṃ visūkadassanamanuyuttā viharanti, seyyathidaṃ, naccaṃ gītaṃ vāditaṃ pekkhaṃ akkhānaṃ pāṇissaraṃ vetālaṃ kumbhathūṇaṃ sobhanakaṃ caṇḍālaṃ vaṃsaṃ dhovanaṃ hatthiyuddhaṃ assayuddhaṃ mahiṃsayuddhaṃ usabhayuddhaṃ ajayuddhaṃ meṇḍayuddhaṃ kukkuṭayuddhaṃ vaṭṭakayuddhaṃ daṇḍayuddhaṃ muṭṭhiyuddhaṃ nibbuddhaṃ uyyodhikaṃ balaggaṃ senābyūhaṃ anīkadassanaṃ iti vā, iti evarūpā visūkadassanā paṭivirato samaṇo gotamo"ti (dī. ni. 1.12). | ‘ And while some worthy monks and divines, after eating food given by the faithful, abide devoted to such contortionist shows—that is to say, dancing, singing, music, stage-shows, 19 ballad-reciting, manual playing, cymbal playing, drumming, miming, [the game of] outcastes, the [the game of] bamboos, [bone-]washing, elephant-fights, [horse-fights,] buffalo-fights, bull-fights, goat- fights, ram-fights, cock-fights, quail-fights, dog-fights, stick-fights, fist-fights, wrestling, military exercises, army parades, martial reviews, troop inspections, or anything of the kind, the monk Gotama abstains altogether from such contortionist show ’ ( D. i. 6). | ||
| Atha vā yathāvuttenatthena naccagītavāditāni eva visūkāni naccagītavāditavisūkāni, tesaṃ dassanaṃ naccagītavāditavisūkadassanaṃ, tasmā naccagītavāditavisūkadassanā. | Or an alternative [interpretation]: dancing, singing, and music, in the sense already stated, are themselves contortions ( visuJca ), thus it is ‘ contortions consisting in dancing, singing, and music ’ ( nacca- gitavaditavisukdni), and the seeing (dassana) of them is ‘ seeing of contortions consisting in dancing, singing, and music ’ (nacca- gitavdditavisukadassana). | ||
| "Dassanasavanā"ti vattabbe yathā "so ca hoti micchādiṭṭhiko viparītadassano"ti evamādīsu (a. ni. 1.308) acakkhudvārappavattampi visayaggahaṇaṃ "dassana"nti vuccati, evaṃ savanampi "dassana"ntveva vuttaṃ. | Consequently [in this latter interpretation], while 'from seeing and from hearing ’ should actually be said, nevertheless, just as in such passages as ‘ And he has wrong view and mistaken seeing ’ (A. iv.226) ' seeing ’ is said including also an objective field that does not occur in the eye-door, so too, ‘ hearing ’ is also [implicitly] stated here by the word ‘ seeing. | ||
| Dassanakamyatāya upasaṅkamitvā passato eva cettha vītikkamo hoti. | 60. Transgression takes place in one who sees after approaching out of desire to see. | ||
| Ṭhitanisinnasayanokāse pana āgataṃ gacchantassa vā āpāthagataṃ passato siyā saṃkileso, na vītikkamo. | But if it comes to the place where he is standing or sitting or lying down, or comes within his horizon while walking, and he sees it, then, while there may be defilement, there is no transgression [of the precept]. | ||
| Dhammūpasaṃhitampi cettha gītaṃ na vaṭṭati, gītūpasaṃhito pana dhammo vaṭṭatīti veditabbo. | And it should be understood that the adapting of the True Idea to song is not allowed, but the adapting of song to the True Idea is allowed. | ||
| Mālādīni dhāraṇādīhi yathāsaṅkhyaṃ yojetabbāni. | 61. [In the case of opportunity for wearing of garlands , smartening with scents , and embellishment with unguents] the [three words] beginning with ' garlands ’ (mala) should be construed appropriately with the three beginning with ‘ wearing ’ (dharana). | ||
| Tattha mālāti yaṃkiñci pupphajātaṃ. | Herein, garlands (mala) are any kind of flower. | ||
| Vilepananti yaṃkiñci vilepanatthaṃ pisitvā paṭiyattaṃ. | Unguents ( vilepana ) are any preparation made by pounding [materials] for the purpose of anointing; | ||
| Avasesaṃ sabbampi vāsacuṇṇadhūpanādikaṃ gandhajātaṃ gandho. | and all the remaining kinds of scents such as talcum powder, incense smoke, etc., are scents (gandha ). | ||
| Taṃ sabbampi maṇḍanavibhūsanatthaṃ na vaṭṭati, bhesajjatthantu vaṭṭati, pūjanatthañca abhihaṭaṃ sādiyato na kenaci pariyāyena na vaṭṭati. | None of these is allowed for the purpose of smartening (mandana) or embellishing (vibhusana), though they are allowed for medicinal purposes. And when brought for the purpose of an offering they are in no way allowed for gratification. | ||
| Uccāsayananti pamāṇātikkantaṃ vuccati. | 20 62. High couches (uccasayana) : This is what all those that exceed the [permitted] height-measurements are called. | ||
| Mahāsayananti akappiyasayanaṃ akappiyattharaṇañca. | Large couches ( mahasayana) are couches and spreads disallowed [in size]. | ||
| Tadubhayampi sādiyato na kenaci pariyāyena vaṭṭati. | Neither of these is allowed to be accepted 21 in any way. | ||
| Jātarūpanti suvaṇṇaṃ. | 63. Gold (jatarupa) is the noble metal (suvanna). | ||
| Rajatanti kahāpaṇo, lohamāsakadārumāsakajatumāsakādi yaṃ yaṃ tattha tattha vohāraṃ gacchati, tadubhayampi jātarūparajataṃ. | Silver (rajata) is a kahapana (ducat), or it can also be a metal masaka (penny) or a wooden masaka or a clay masaka, and so on, of any kind as employed in commerce anywhere. Both together are jataruparajata (showing how compound is made up). | ||
| Tassa yena kenaci pakārena sādiyanaṃ paṭiggaho nāma, so na yena kenaci pariyāyena vaṭṭatīti evaṃ āveṇikaṃ vattabbaṃ. | Accepting ( patiggahana) is the acceptance of that in any manner; and that is not allowed in any sense. This is how what is special [to the last five] should be stated. | ||
| Dasapi cetāni sikkhāpadāni hīnena chandena cittavīriyavīmaṃsāhi vā samādinnāni hīnāni, majjhimehi majjhimāni, paṇītehi paṇītāni. | 64. Also these ten training precepts are inferior when undertaken with inferior zeal or with inferior energy, cognizance or inquiry;22 they are medium with medium [zeal, etc.]; and they are superior with superior [zeal and so on]. | ||
| Taṇhādiṭṭhimānehi vā upakkiliṭṭhāni hīnāni, anupakkiliṭṭhāni majjhimāni, tattha tattha paññāya anuggahitāni paṇītāni. | Or alternatively they are inferior when defiled by craving, wrong views, and conceit; they are medium when not so defiled; they are superior when aided by understanding in any instance. | ||
| Ñāṇavippayuttena vā kusalacittena samādinnāni hīnāni, sasaṅkhārikañāṇasampayuttena majjhimāni, asaṅkhārikena paṇītānīti evaṃ ñeyyā hīnāditāpi cāti. | They are inferior when undertaken by profitable cognizance dissociated from knowledge; they are medium when undertaken by profitable cognizance associated with knowledge and unprompted by determination.23 That is how 'the inferior we review, And why superior to boot.' | ||
| Ettāvatā ca yā pubbe "yena yattha yadā yasmā"tiādīhi chahi gāthāhi sikkhāpadapāṭhassa vaṇṇanatthaṃ mātikā nikkhittā, sā atthato pakāsitā hotīti. | 65. At this point the Schedule of the Commentary on the meaning, which was set out in the six stanzas beginning ‘ Of these it should be known by whom They were pronounced, where, when, and why ’ (§ 2) has been explained as to meaning. | ||
| Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya | in the Illustrator of Ultimate Meaning, the commentary on the Minor Books, is ended. | ||
| Sikkhāpadavaṇṇanā niṭṭhitā. | The explanation of the Training Precepts | ||