| пали | Nyanamoli thera - english
|
Комментарии |
|
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
|
|