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2.Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjamānassa visesato āraññakassa bhikkhuno ekaccaṃ karaṇīyaṃ vatvā puna tatuttaripi vattukāmo "santussako cā"ti dutiyagāthamāha.
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The Blessed One thus told in part what should be done especially by a forest-dwelling bhikkhu who desires, after contriving to have attained the State of Peace, to abide in it, or who is practising the way to arrive at that [State]. Being then desirous of saying more than that, he uttered the further stanza.
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Tattha "santuṭṭhī ca kataññutā"ti ettha vuttappabhedena dvādasavidhena santosena santussatīti santussako.
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Herein, he is content (santussati) with the twelvefold contentment (santosa) of the kind already stated under 'And content and grateful bearing ' (Ch. v. §§ 161/.), thus he is contented (santussako).
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Atha vā tussatīti tussako, sakena tussako, santena tussako, samena tussakoti santussako.
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Or alternatively, he finds contentment (tussati), thus he is one content (tussaka); he is one content with his own (SAkena TUSSAKA), he is one content with what there is (SANtena TUSSAKA), and he is one content equally [with all] (SAMena TUSSAKA), thus he is content (santussako).
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Tattha sakaṃ nāma "piṇḍiyālopabhojanaṃ nissāyā"ti evaṃ upasampadamaṇḍale uddiṭṭhaṃ attanā ca sampaṭicchitaṃ catupaccayajātaṃ, tena sundarena vā asundarena vā sakkaccaṃ vā asakkaccaṃ vā dinnena paṭiggahaṇakāle paribhogakāle ca vikāraṃ adassetvā yāpento "sakena tussako"ti vuccati.
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Herein, what is called 'his own' is that indicated in the ceremony of Full Admission thus ' Depending onthe lumps of alms food ' (Vin.i. 58, 96), and it is whatever among the four requisite-conditions [for the bhikkhu's life] has been accepted by himself. He is called ' one content with his own ' when, without showing any alteration [of expression] either at the time of receiving or at the time of using, he makes do with it whether it is good or bad, whether it is carefully or carelessly given. What is called ' what there is' is what is factual and has been obtained by himself.
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Santaṃ nāma yaṃ laddhaṃ hoti attano 'vijjamānaṃ, tena santeneva tussanto tato paraṃ na patthento atricchataṃ pajahanto "santena tussako"ti vuccati.
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He is called 'one content with what there is ' when he is content with that alone without aspiring to more than that and thus abandons excessiveness of wishes.
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Samaṃ nāma iṭṭhāniṭṭhesu anunayapaṭighappahānaṃ, tena samena sabbārammaṇesu tussanto "samena tussako"ti vuccati.
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What is called 'equally[with all]' is the abandoning of approval and resistance with respect to the desired and the undesired. He is called ' one content equally[with all] ' when he is content with that kind of equality regarding all objects.
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Sukhena bharīyatīti subharo, suposoti vuttaṃ hoti.
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He is supported with ease (sukhena bhanyati), thus he is easy to support (subharo); he is easily sustained, is what is meant.
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Yo hi bhikkhu manussehi sālimaṃsodanādīnaṃ patte pūretvā dinnepi dummukhabhāvaṃ anattamanabhāvameva ca dasseti, tesaṃ vā sammukhāva taṃ piṇḍapātaṃ "kiṃ tumhehi dinna"nti apasādento sāmaṇeragahaṭṭhādīnaṃ deti, esa dubbharo.
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For a bhikkhu is hard to support if, when given his bowl full of special rice, meat and boiled rice, he shows a face of gloomy sullenness or is suspicious, saying in the giver's presence ' What is this you have given? ', and gives it away to novices or laymen.
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Etaṃ disvā manussā dūratova parivajjenti "dubbharo bhikkhu na sakkā posetu"nti.
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When people see that, they keep far away, [thinking] ' A bhikkhu who is hard to support can never be sustained'
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Yo pana yaṃ kiñci lūkhaṃ vā paṇītaṃ vā appaṃ vā bahuṃ vā labhitvā attamano vippasannamukho hutvā yāpeti, esa subharo.
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But he is easy to support when with cheerfulness and confident face he makes do with what he gets, no matter whether it is poor or superior, little or much.
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Etaṃ disvā manussā ativiya vissatthā honti, "amhākaṃ bhadanto subharo, thokathokenāpi tussati, mayameva naṃ posessāmā"ti paṭiññaṃ katvā posenti.
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When people see that, they are quite trustful, and they claim thus ' Our venerable is easy to support, he is content even with a little. We ourselves will sustain him', and they do sustain him.
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Evarūpo idha subharoti adhippeto.
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It is one such as that who is intended here as 'easy to support'.
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Appaṃ kiccamassāti appakicco, na kammārāmatābhassārāmatāsaṅgaṇikārāmatādianekakiccabyāvaṭo, atha vā sakalavihāre navakammasaṅghaparibhogasāmaṇeraārāmikavosāsanādikiccavirahito, attano kesanakhacchedanapattacīvarakammādiṃ katvā samaṇadhammakiccaparo hotīti vuttaṃ hoti.
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His busiedness is little (apparh kiccam assa), thus he is unbusy (appakicco). He is not occupied with the many kinds of busiedness such as love of working, love of talking, love of company, and so on. Or alternatively, in the whole monastery he is devoid of any busieness concerned with building-work, property of the Community, instruction of novices and monastery-attendants, etc., and insteadhe is engaged [only] in the busiedness consisting in the monks' True Ideal after doing his own hair-cutting, nail-cutting and preparing of his own bowl and robes.
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Sallahukā vutti assāti sallahukavutti.
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His way of life is light (frugal), thus he is frugal (sallahukavutti);
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Yathā ekacco bahubhaṇḍo bhikkhu disāpakkamanakāle bahuṃ pattacīvarapaccattharaṇatelaguḷādiṃ mahājanena sīsabhārakaṭibhārādīhi ubbahāpetvā pakkamati, evaṃ ahutvā yo appaparikkhāro hoti, pattacīvarādiaṭṭhasamaṇaparikkhāramattameva pariharati, disāpakkamanakāle pakkhī sakuṇo viya samādāyeva pakkamati, evarūpo idha sallahukavuttīti adhippeto.
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he is not like some bhikkhus with their many chattels, who, when it is time to go away, do so after they have loaded many people with head packs, waist packs, etc., of bowls, robes, rugs, oils, sugar, etc.; but, when it is time to go away, having little requisite-equipment, he carries only the monk's eight requisites, namely, the bowl, [three] robes, [razor, needle, waistband, and water-strainer,] and taking only these, he goes away as does a bird with its own wings (D.i. 71). It is one such as this that is intended here by ' frugal'
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Santāni indriyāni assāti santindriyo, iṭṭhārammaṇādīsu rāgādivasena anuddhatindriyoti vuttaṃ hoti.
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He has faculties that are serene (santäni indriyäni assa), thushe is serene in faculties (santindriyo); his faculties are unagitated by lust for desirable objects [or ill will towards undesirable objects], is what is meant.
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Nipakoti viññū vibhāvī paññavā, sīlānurakkhaṇapaññāya cīvarādivicāraṇapaññāya āvāsādisattasappāyaparijānanapaññāya ca samannāgatoti adhippāyo.
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Prudent (nipako) : knowledgeable, intelligent, possessed of understanding; the intention is that he is possessed of understanding about guarding virtue, understanding about managing robes and the rest,and understanding as the act-of-understanding the seven kinds of suitability, namely, those regarding the abode, [alms-resort, speech,person, food, climate, and posture (see Vis. Ch. iv, §§ 35.p. 127) ].
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Na pagabbhoti appagabbho, aṭṭhaṭṭhānena kāyapāgabbhiyena catuṭṭhānena vacīpāgabbhiyena anekena ṭhānena manopāgabbhiyena ca virahitoti attho.
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He is not impudent (na pagabbha), thus he is modest (apagabbho); the meaning is that he is devoid of bodily impudence in its eight instances, verbal impudence in its four instances, and mental impudence in its many instances (cf. Ndl. 228).
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Aṭṭhaṭṭhānaṃ kāyapāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalabhojanasālājantāgharanhānatitthabhikkhācāramaggaantaragharappavesanesu kāyena appatirūpakaraṇaṃ.
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What is called ' bodily impudence in its eight instances' is acting unbecomingly by means of the body in the presence of the Community, in the presence of a Chapter, in the presence of a person, in the refectory, in the hot-bath house, at the bathing place, on the path for gathering alms, and in the entry into houses,
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Seyyathidaṃ – idhekacco saṅghamajjhe pallatthikāya vā nisīdati pāde pādamodahitvā vāti evamādi.
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that is to say: 'Here someone in the midst of the Community sits lolling [with hands clasped round knees] or with feet (legs) crossed ( ), and so on. Likewise in the midst of a chapter;
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Tathā gaṇamajjhe catuparisasannipāte, tathā vuḍḍhatare puggale.
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and ' in the midst of a chapter' [includes] a meeting of the four assemblies [of bhikkhus, bhikkhunis, laymen followers and lay-women followers]. Likewise in the presence of senior persons.
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Bhojanasālāyaṃ pana vuḍḍhānaṃ āsanaṃ na deti, navānaṃ āsanaṃ paṭibāhati.
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Again, in the refectory he does not give a seat to seniors, he prevents new [bhikkhus—those with less than five years' seniority—] from getting a seat (cf. Vin.ii. 162/., 274).
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Tathā jantāghare, vuḍḍhe cettha anāpucchā aggijālanādīni karoti.
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Likewise in the hot-bathhouse (cf. Vin.i. 47, ii. 220); [and] he has fires lighted, etc., without asking seniors about it (cf. Vin.ii. 220).
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Nhānatitthe ca yadidaṃ "daharo vuḍḍhoti pamāṇaṃ akatvā āgatapaṭipāṭiyā nhāyitabba"nti vuttaṃ, tampi anādiyanto pacchā āgantvā udakaṃ otaritvā vuḍḍhe ca nave ca bādheti.
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And at the bathing place,without bothering about what is said, namely, ' Without making the standard " junior and senior ", bathing should be done in the order of arrival' ( ), he arrives after [others] and enters the water and jostles seniors and new [bhikkhus without waiting his turn].
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Bhikkhācāramagge pana aggāsanaaggodakaaggapiṇḍatthaṃ vuḍḍhānaṃ purato purato yāti, bāhāya bāhaṃ paharanto.
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And on the path for gathering alms he goes in front of seniors, bumping their arms with his arms, in order to get the best seat, the best water, the best alms food.
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Antaragharappavesane vuḍḍhānaṃ paṭhamataraṃ pavisati, daharehi kāyakīḷanaṃ karotīti evamādi.
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And in the entry into houses he enters before the seniors and plays bodily games with children, and so on.
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Catuṭṭhānaṃ vacīpāgabbhiyaṃ (mahāni. 87) nāma saṅghagaṇapuggalaantaragharesu appatirūpavācānicchāraṇaṃ.
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What is called ' verbal impudence in its four instances' is unbecoming speech utterance in the presence of a Community, a chapter, and a person, and among houses,
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Seyyathidaṃ – idhekacco saṅghamajjhe anāpucchā dhammaṃ bhāsati, tathā pubbe vuttappakāre gaṇe vuḍḍhatare puggale ca, tattha manussehi pañhaṃ puṭṭho vuḍḍhataraṃ anāpucchā vissajjeti, antaraghare pana "itthannāme kiṃ atthi, kiṃ yāgu udāhu khādanīyaṃ vā bhojanīyaṃ vā, kiṃ me dassasi, kiṃ ajja khādissāmi, kiṃ bhuñjissāmi, kiṃ pivissāmī"ti evamādiṃ bhāsati.
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that is to say: 'Here someone in the midst of the Community preaches the True Idea unasked ' ( ). And likewise in the presence of a chapter and of a senior person as stated already. And when asked a question by people there, he answers them without asking a senior [if he may do so]. And among houses he speaks thus ' You, so-and-so, what is there? Is there any rice-gruel or anything to eat or chew? What will you give me? What shall we eat today? Whatshall we drink? ( ).
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Anekaṭṭhānaṃ manopāgabbhiyaṃ (mahāni. 87) nāma tesu tesu ṭhānesu kāyavācāhi ajjhācāraṃ anāpajjitvāpi manasā eva kāmavitakkādinānappakāraṃ appatirūpavitakkanaṃ.
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What is called mental impudence in its many instances is unbecoming thinking, namely, thoughts of sensual desire, [of ill will, and of cruelty, etc.,] in such and such instances, doing so only with the mind and with no transgression by body or speech.
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Kulesvananugiddhoti yāni tāni kulāni upasaṅkamati, tesu paccayataṇhāya vā ananulomikagihisaṃsaggavasena vā ananugiddho, na sahasokī, na sahanandī, na sukhitesu sukhito, na dukkhitesu dukkhito, na uppannesu kiccakaraṇīyesu attanā vā uyyogamāpajjitāti vuttaṃ hoti.
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Not fawning upon families (kulesu ananugiddho): whatever families (clans) he approaches, he does not fawn upon (lit. show parallel emotion with) them either out of craving for the requisite-conditions or owing to association with laymen that is not in conformity [with the True Idea]; what is meant is that he is not one, who sorrows with them and relishes with them, who is pleased when they are and suffers when they do, and who is forward in engaging himself in any business or work that has arisen.
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Imissāya ca gāthāya yaṃ "suvaco cassā"ti ettha vuttaṃ assāti vacanaṃ, taṃ sabbapadehi saddhiṃ santussako ca assa, subharo ca assāti evaṃ yojetabbaṃ.
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And in this stanza, the words ' he would be ' (c'assa), which were stated [in the previous stanza] thus ' he would be . . . meek ' (suvaco c'assa), must be construed also with all the terms in this way: ' he would be contented, he would be easy to support, . . . '
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