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Очищение средств к существованию как вид нравственности Палийский оригинал
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| 16.Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle ājīvahetu paññattānaṃ channaṃ sikkhāpadānanti yāni tāni "ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa. | 60.(c) Now, as regards the virtue of livelihood purification mentioned above next to the virtue of restraint of the faculties (§42), the words of the six precepts announced on account of livelihood mean, of the following six training precepts announced thus: “With livelihood as cause, with livelihood as reason, one of evil wishes, a prey to wishes, lays claim to a higher than human state that is non-existent, not a fact,” the contravention of which is defeat (expulsion from the Order); | |
| Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa. | “with livelihood as cause, with livelihood as reason, he acts as go-between,” the contravention of which is an offence entailing a meeting of the Order; | |
| Ājīvahetu ājīvakāraṇā 'yo te vihāre vasati so bhikkhu arahā'ti bhaṇati, paṭivijānantassa āpatti thullaccayassa. | “with livelihood as cause, with livelihood as reason, he says, ‘A bhikkhu who lives in your monastery is an Arahant,’” the contravention of which is a serious offence in one who is aware of it; | |
| Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa. | “with livelihood as cause, with livelihood as reason, a bhikkhu who is not sick eats superior food that he has ordered for his own use,” the contravention of which is an offence requiring expiation: | |
| Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa. | “With livelihood as cause, with livelihood as reason, a bhikkhunī who is not sick eats superior food that she has ordered for her own use,” the contravention of which is an offence requiring confession; | |
| Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassā"ti (pari. 287) evaṃ paññattāni cha sikkhāpadāni, imesaṃ channaṃ sikkhāpadānaṃ. | “with livelihood as cause, with livelihood as reason, one who is not sick eats curry or boiled rice that he has ordered for his own use,” the contravention of which is an offence of wrongdoing (Vin V 146). Of these six precepts.17 |
Comm.: 17. This apparently incomplete sentence is also in the Pāḷi text. It is not clear why. (BPS Ed.) Все комментарии (1) |
| Kuhanātiādīsu ayaṃ pāḷi, "tattha katamā kuhanā? | 61.As regards scheming, etc. (§42), this is the text: “Herein, what is scheming? | |
| Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, ayaṃ vuccati kuhanā. | It is the grimacing, grimacery, scheming, schemery, schemedness,18 by what is called rejection of requisites or by indirect talk, or it is the disposing, posing, composing, of the deportment on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called scheming. |
Comm. NT: 18. The formula “kuhana kuhāyanā kuhitattaṃ,” i.e. verbal noun in two forms and abstract noun from pp., all from the same root, is common in... Все комментарии (1) |
| "Tattha katamā lapanā? | 62.”Herein, what is talking? | |
| Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā, ayaṃ vuccati lapanā. | Talking at others, talking, talking round, talking up, continual talking up, persuading, continual persuading, suggesting, continual suggesting, ingratiating chatter, flattery, bean-soupery, fondling, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called talking. | |
| "Tattha katamā nemittikatā? | 63.”Herein, what is hinting? | |
| Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā, ayaṃ vuccati nemittikatā. | A sign to others, giving a sign, indication, giving indication, indirect talk, roundabout talk, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called hinting. | |
| "Tattha katamā nippesikatā? | 64. ”Herein, what is belittling? | |
| Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahanā ukkhepanā samukkhepanā khipanā saṃkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā, ayaṃ vuccati nippesikatā. | Abusing of others, disparaging, reproaching, snubbing, continual snubbing, ridicule, continual ridicule, denigration, continual denigration, tale-bearing, backbiting, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes—this is called belittling. | |
| "Tattha katamā lābhena lābhaṃ nijigīsanatā? | 65.”Herein, what is pursuing gain with gain? | |
| Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati, amutra vā laddhaṃ āmisaṃ idha āharati. | Seeking, seeking for, seeking out, going in search of, searching for, searching out material goods by means of material goods, such as carrying there goods that have been got from here, | |
| Yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā, ayaṃ vuccati lābhena lābhaṃ nijigīsanatā"ti (vibha. 862-865). | or carrying here goods that have been got from there, by one bent on gain, honour and renown, by one of evil wishes, a prey to wishes—this is called pursuing gain with gain.”19 (Vibh 352–53) |
Comm. NT: 19. The renderings “scheming” and so on in this context do not in all cases agree with PED. They have been chosen after careful consideratio... Все комментарии (1) |
| 17.Imissā pana pāḷiyā evamattho veditabbo. | 66.The meaning of this text should be understood as follows: | |
| Kuhananiddese tāva lābhasakkārasilokasannissitassāti lābhañca sakkārañca kittisaddañca sannissitassa, patthayantassāti attho. | Firstly, as regards description of scheming: on the part of one bent on gain, honour and renown is on the part of one who is bent on gain, on honour, and on reputation; on the part of one who longs for them, is the meaning. | |
| Pāpicchassāti asantaguṇadīpanakāmassa. | Of one of evil wishes: of one who wants to show qualities that he has not got. | |
| Icchāpakatassāti icchāya apakatassa, upaddutassāti attho. | A prey to wishes:20 the meaning is, of one who is attacked by them. |
Comm. NT: 20 The Pali is: “Icchāpakatassā ti icchāya apakatassa; upaddutassā ti attho.” Icchāya apakatassa simply resolves the compound icchāpakatassa... Все комментарии (1) |
| Ito paraṃ yasmā paccayapaṭisevanasāmantajappanairiyāpathasannissitavasena mahāniddese tividhaṃ kuhanavatthu āgataṃ. | And after this the passage beginning or by what is called rejection of requisites is given in order to show the three instances of scheming given in the Mahāniddesa as rejection of requisites, indirect talk, and that based on deportment. | |
| Tasmā tividhampetaṃ dassetuṃ paccayapaṭisevanasaṅkhātena vāti evamādi āraddhaṃ. | ||
| Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ "aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa sace appamattakampi kiñci paṭiggaṇheyyā"ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. | 67.Herein, [a bhikkhu] is invited to accept robes, etc., and, precisely because he wants them, he refuses them out of evil wishes. And then, since he knows that those householders believe in him implicitly when they think, “Oh, how few are our lord’s wishes! He will not accept a thing! ” and they put fine robes, etc., before him by various means, he then accepts, making a show that he wants to be compassionate towards them—it is this hypocrisy of his, which becomes the cause of their subsequently bringing them even by cartloads, that should be understood as the instance of scheming called rejection of requisites. | |
| Vuttañhetaṃ mahāniddese – | 68.For this is said in the Mahāniddesa: | |
| "Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? | “What is the instance of scheming called rejection of requisites? | |
| Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi. | Here householders invite bhikkhus [to accept] robes, alms food, resting place, and the requisite of medicine as cure for the sick. | |
| So pāpiccho icchāpakato atthiko cīvara - pe - parikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti. | One who is of evil wishes, a prey to wishes, wanting robes … alms food … resting place … the requisite of medicine as cure for the sick, refuses robes … | |
| Piṇḍapātaṃ - pe - senāsanaṃ. | alms food … resting place … | |
| Gilānapaccayabhesajjaparikkhāraṃ paccakkhāti. | the requisite of medicine as cure for the sick, because he wants more. | |
| So evamāha – 'kiṃ samaṇassa mahagghena cīvarena, etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya. | He says: ‘What has an ascetic to do with expensive robes? It is proper for an ascetic to gather rags from a charnel ground or from a rubbish heap or from a shop and make them into a patchwork cloak to wear. | |
| Kiṃ samaṇassa mahagghena piṇḍapātena etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya. | What has an ascetic to do with expensive alms food? It is proper for an ascetic to get his living by the dropping of lumps [of food into his bowl] while he wanders for gleanings. | |
| Kiṃ samaṇassa mahagghena senāsanena, etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa abbhokāsiko vā. | What has an ascetic to do with an expensive resting place? It is proper for an ascetic to be a tree-root-dweller or an open-air-dweller. | |
| Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena, etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā hariṭakīkhaṇḍena vā osadhaṃ kareyyā'ti. | What has an ascetic to do with an expensive requisite of medicine as cure for the sick? It is proper for an ascetic to cure himself with putrid urine21 and broken gallnuts.’ |
Comm. NT: 21.
Fermented cow’s urine with gallnuts (myrobalan) is a common Indian medicine today. Все комментарии (1) |
| Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati, tamenaṃ gahapatikā evaṃ jānanti 'ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo'ti. | Accordingly he wears a coarse robe, eats coarse alms food, uses a coarse resting place, uses a coarse requisite of medicine as cure for the sick. Then householders think, ‘This ascetic has few wishes, is content, is secluded, keeps aloof from company, is strenuous, is a preacher of asceticism,’ | |
| Bhiyyo bhiyyo nimantenti cīvara - pe - parikkhārehi. | and they invite him more and more [to accept] robes, alms food, resting places, and the requisite of medicine as cure for the sick. | |
| So evamāha – 'tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. | He says: ‘With three things present a faithful clansman produces much merit: | |
| Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. | with faith present a faithful clansman produces much merit, | |
| Deyyadhammassa - pe - dakkhiṇeyyānaṃ sammukhībhāvāsaddhokulaputto bahuṃ puññaṃ pasavati. | with goods to be given present a faithful clansman produces much merit, with those worthy to receive present a faithful clansman produces much merit. | |
| Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako, sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti, na mayhaṃ iminā attho. | You have faith; the goods to be given are here; and I am here to accept. If I do not accept, then you will be deprived of the merit. That is no good to me. | |
| Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī'ti. | Rather will I accept out of compassion for you.” | |
| Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti. | Accordingly he accepts many robes, | |
| Bahumpi piṇḍapātaṃ - pe - bhesajjaparikkhāraṃ paṭiggaṇhāti. | he accepts much alms food, he accepts many resting places, he accepts many requisites of medicine as cure for the sick. | |
| Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū"ti (mahāni. 87). | Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called rejection of requisites’ (Nidd I 224–25). | |
| Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. | 69.It is hypocrisy on the part of one of evil wishes, who gives it to be understood verbally in some way or other that he has attained a higher than human state, that should be understood as the instance of scheming called indirect talk, | |
| Yathāha – | according as it is said: | |
| "Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu? | “What is the instance of scheming called indirect talk? | |
| Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo 'evaṃ maṃ jano sambhāvessatī'ti ariyadhammasannissitaṃ vācaṃ bhāsati 'yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho'ti bhaṇati. | Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] ‘Thus people will admire me’ speaks words about the noble state. He says, ‘He who wears such a robe is a very important ascetic.’ | |
| 'Yo evarūpaṃ pattaṃ lohathālakaṃ. | He says, ‘He who carries such a bowl, | |
| Dhammakaraṇaṃ parissāvanaṃ kuñcikaṃ, kāyabandhanaṃ upāhanaṃ dhāreti, so samaṇo mahesakkho'ti bhaṇati. | metal cup, water filler, water strainer, key, wears such a waist band, sandals, is a very important ascetic.’ | |
| Yassa evarūpo upajjhāyo ācariyo samānupajjhāyako, samānācariyako mitto sandiṭṭho sambhatto sahāyo. | He says, ‘He who has such a preceptor … teacher … who has the same preceptor, who has the same teacher, who has such a friend, associate, intimate, companion; | |
| Yo evarūpe vihāre vasati aḍḍhayoge pāsāde hammiye guhāyaṃ leṇe kuṭiyā kūṭāgāre aṭṭe māḷe uddaṇḍe upaṭṭhānasālāyaṃ maṇḍape rukkhamūle vasati, so samaṇo mahesakkho'ti bhaṇati. | he who lives in such a monastery, lean-to, mansion, villa,22 cave, grotto, hut, pavilion, watch tower, hall, barn, meeting hall, room, at such a tree root, is a very important ascetic.’ |
Comm. NT: 22. It is not always certain now what kind of buildings these names refer to. Все комментарии (1) |
| Atha vā 'korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko, ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī'ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi. | Or alternatively, all-gushing, all-grimacing, all-scheming, all-talkative, with an expression of admiration, he utters such deep, mysterious, cunning, obscure, supramundane talk suggestive of voidness as ‘This ascetic is an obtainer of peaceful abidings and attainments such as these.’ | |
| Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthū"ti (mahāni. 87). | Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called indirect talk” (Nidd I 226–27). | |
| Pāpicchasseva pana sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃ iriyāpathasannissitaṃ kuhanavatthūti veditabbaṃ. | 70.It is hypocrisy on the part of one of evil wishes, which takes the form of deportment influenced by eagerness to be admired, that should be understood as the instance of scheming dependent on deportment, | |
| Yathāha – "katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu. | according as it is said: “What is the instance of scheming called deportment? | |
| Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo 'evaṃ maṃ jano sambhāvessatī'ti gamanaṃ saṇṭhapeti, ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti, paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, nisīdati, seyyaṃ kappeti, āpāthakajjhāyī ca hoti, yā evarūpā iriyāpathassa aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ vuccati iriyāpathasaṅkhātaṃ kuhanavatthū"ti (mahāni. 87). | Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] ‘Thus people will admire me,’ composes his way of walking, composes his way of lying down; he walks studiedly, stands studiedly, sits studiedly, lies down studiedly; he walks as though concentrated, stands, sits, lies down as though concentrated; and he is one who meditates in public. Such disposing, posing, composing, of deportment, grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called deportment” (Nidd I 225–26). | |
| Tattha paccayapaṭisevanasaṅkhātenāti paccayapaṭisevananti evaṃ saṅkhātena paccayapaṭisevanena vā saṅkhātena. | 71.Herein, the words by what is called rejection of requisites (§61) mean: by what is called thus “rejection of requisites”; or they mean: by means of the rejection of requisites that is so called. | |
| Sāmantajappitenāti samīpabhaṇitena. | By indirect talk means: by talking near to the subject. | |
| Iriyāpathassa vāti catuiriyāpathassa. | Of deportment means: of the four modes of deportment (postures). | |
| Aṭṭhapanātiādi ṭhapanā, ādarena vā ṭhapanā. | Disposing is initial posing, or careful posing. | |
| Ṭhapanāti ṭhapanākāro. | Posing is the manner of posing. | |
| Saṇṭhapanāti abhisaṅkharaṇā, pāsādikabhāvakaraṇanti vuttaṃ hoti. | Composing is prearranging; assuming a trust-inspiring attitude, is what is meant. | |
| Bhākuṭikāti padhānapurimaṭṭhitabhāvadassanena bhākuṭikaraṇaṃ, mukhasaṅkocoti vuttaṃ hoti. | Grimacing is making grimaces by showing great intenseness; facial contraction is what is meant. | |
| Bhākuṭikaraṇaṃ sīlamassāti bhākuṭiko. | One who has the habit of making grimaces is a grimacer. | |
| Bhākuṭikassa bhāvo bhākuṭiyaṃ. | The grimacer’s state is grimacery. | |
| Kuhanāti vimhāpanā. | Scheming is hypocrisy. | |
| Kuhassa āyanā kuhāyanā. | The way (āyanā) of a schemer (kuha) is schemery (kuhāyanā). | |
| Kuhitassa bhāvo kuhitattanti. | The state of what is schemed is schemedness. | |
| Lapanāniddese ālapanāti vihāraṃ āgate manusse disvā "kimatthāya bhonto āgatā, kiṃ bhikkhū nimantituṃ, yadi evaṃ gacchatha re, ahaṃ pacchato pattaṃ gahetvā āgacchāmī"ti evaṃ āditova lapanā. | 72.In the description of talking: talking at is talking thus on seeing people coming to the monastery, “What have you come for, good people? What, to invite bhikkhus? If it is that, then go along and I shall come later with [my bowl],” etc.; | |
| Atha vā attānaṃ upanetvā "ahaṃ tisso, mayi rājā pasanno, mayi asuko ca asuko ca rājamahāmatto pasanno"ti evaṃ attupanāyikā lapanā ālapanā. | or alternatively, talking at is talking by advertising oneself thus, “I am Tissa, the king trusts me, such and such king’s ministers trust me.” | |
| Lapanāti puṭṭhassa sato vuttappakārameva lapanaṃ. | Talking is the same kind of talking on being asked a question. | |
| Sallapanāti gahapatikānaṃ ukkaṇṭhane bhītassa okāsaṃ datvā datvā suṭṭhu lapanā. | Talking round is roundly talking by one who is afraid of householders’ displeasure because he has given occasion for it. | |
| Ullapanāti mahākuṭumbiko mahānāviko mahādānapatīti evaṃ uddhaṃ katvā lapanā. | Talking up is talking by extolling people thus, “He is a great land-owner, a great ship-owner, a great lord of giving.” | |
| Samullapanāti sabbatobhāgena uddhaṃ katvā lapanā. | Continual talking up is talking by extolling [people] in all ways. | |
| Unnahanāti "upāsakā pubbe īdise kāle navadānaṃ detha, idāni kiṃ na dethā"ti evaṃ yāva "dassāma, bhante, okāsaṃ na labhāmā"tiādīni vadanti, tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti. | 73.Persuading is progressively involving23 [people] thus, “Lay followers, formerly you used to give first-fruit alms at such a time; why do you not do so now? ” until they say, “We shall give, venerable sir, we have had no opportunity,” etc.; entangling, is what is meant. |
Comm. NT: 23. Nahanā—tying, from nayhati (to tie). The noun in not in PED. Все комментарии (1) |
| Atha vā ucchuhatthaṃ disvā "kuto ābhataṃ upāsakā"ti pucchati. | Or alternatively, seeing someone with sugarcane in his hand, he asks, “Where are you coming from, lay follower?” | |
| Ucchukhettato, bhanteti. | —”From the sugarcane field, venerable sir” | |
| Kiṃ tattha ucchu madhuranti. | —”Is the sugarcane sweet there?” | |
| Khāditvā, bhante, jānitabbanti. | —”One can find out by eating, venerable sir” | |
| "Na, upāsaka, bhikkhussa ucchuṃ dethā"ti vattuṃ vaṭṭatīti. | —”It is not allowed, lay follower, for bhikkhus to say ‘Give [me some] sugarcane.’ | |
| Yā evarūpā nibbeṭhentassāpi veṭhanakathā, sā unnahanā. | ” Such entangling talk from such an entangler is persuading. | |
| Sabbatobhāgena punappunaṃ unnahanā samunnahanā. | Persuading again and again in all ways is continual persuading. | |
| Ukkācanāti "etaṃ kulaṃ maṃyeva jānāti. | 74.Suggesting is insinuating by specifying thus, “That family alone understands me; | |
| Sace ettha deyyadhammo uppajjati, mayhameva detī"ti evaṃ ukkhipitvā kācanā ukkācanā, uddīpanāti vuttaṃ hoti. | if there is anything to be given there, they give it to me only”; pointing to, is what is meant. | |
| Telakandarikavatthu cettha vattabbaṃ. | And here the story of the oil-seller should be told.24 |
Comm. NT: 24. The story of the oil-seller is given in the Sammohavinodanī (Vibh-a 483), which reproduces this part of Vism with some additions: “Two b... Все комментарии (1) |
| Sabbatobhāgena pana punappunaṃ ukkācanā samukkācanā. | Suggesting in all ways again and again is continual suggesting. | |
| Anuppiyabhāṇitāti saccānurūpaṃ dhammānurūpaṃ vā anapaloketvā punappunaṃ piyabhaṇanameva. | 75.Ingratiating chatter is endearing chatter repeated again and again without regard to whether it is in conformity with truth and Dhamma. | |
| Cāṭukamyatāti nīcavuttitā attānaṃ heṭṭhato heṭṭhato ṭhapetvā vattanaṃ. | Flattery is speaking humbly, always maintaining an attitude of inferiority. | |
| Muggasūpyatāti muggasūpasadisatā. | Bean-soupery is resemblance to bean soup; | |
| Yathā hi muggesu paccamānesu kocideva na paccati, avasesā paccanti, evaṃ yassa puggalassa vacane kiñcideva saccaṃ hoti, sesaṃ alīkaṃ, ayaṃ puggalo muggasūpyoti vuccati. | for just as when beans are being cooked only a few do not get cooked, the rest get cooked, so too the person in whose speech only a little is true, the rest being false, is called a “bean soup”; | |
| Tassa bhāvo muggasūpyatā. | his state is bean-soupery. | |
| Pāribhaṭyatāti pāribhaṭyabhāvo. | 76. Fondling is the state of the act of fondling. | |
| Yo hi kuladārake dhāti viya aṅkena vā khandhena vā paribhaṭati, dhāretīti attho. | For when a man fondles children on his lap or on his shoulder like a nurse—he nurses, is the meaning— | |
| Tassa paribhaṭassa kammaṃ pāribhaṭyuṃ. | that fondler’s act is the act of fondling. | |
| Pāribhaṭyassa bhāvo pāribhaṭyatāti. | The state of the act of fondling is fondling. | |
| Nemittikatāniddese nimittanti yaṃkiñci paresaṃ paccayadānasaññājanakaṃ kāyavacīkammaṃ. | 77.In the description of hinting (nemittikatā): a sign (nimitta) is any bodily or verbal act that gets others to give requisites. | |
| Nimittakammanti khādanīyaṃ gahetvā gacchante disvā "kiṃ khādanīyaṃ labhitthā"tiādinā nayena nimittakaraṇaṃ. | Giving a sign is making a sign such as “What have you got to eat? ”, etc., on seeing [people] going along with food. | |
| Obhāsoti paccayapaṭisaṃyuttakathā. | Indication is talk that alludes to requisites. | |
| Obhāsakammanti vacchapālake disvā "kiṃ ime vacchā khīragovacchā udāhu takkagovacchā"ti pucchitvā "khīragovacchā, bhante"ti vutte "na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyu"nti evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ. | Giving indication: on seeing cowboys, he asks, “Are these milk cows’ calves or buttermilk cows’ calves? ” and when it is said, “They are milk cows’ calves, venerable sir,” [he remarks] “They are not milk cows’ calves. If they were milk cows’ calves the bhikkhus would be getting milk,” etc.; and his getting it to the knowledge of the boys’ parents in this way, and so making them give milk, is giving indication. | |
| Sāmantajappāti samīpaṃ katvā jappanaṃ. | 78.Indirect talk is talk that keeps near [to the subject]. | |
| Kulūpakabhikkhu vatthu cettha vattabbaṃ. | And here there should be told the story of the bhikkhu supported by a family. | |
| Kulūpako kira bhikkhu bhuñjitukāmo gehaṃ pavisitvā nisīdi. | A bhikkhu, it seems, who was supported by a family went into the house wanting to eat and sat down. | |
| Taṃ disvā adātukāmā gharaṇī "taṇḍulā natthī"ti bhaṇantī taṇḍule āharitukāmā viya paṭivissakagharaṃ gatā. | The mistress of the house was unwilling to give. On seeing him she said, “There is no rice,” and she went to a neighbour’s house as though to get rice. | |
| Bhikkhupi antogabbhaṃ pavisitvā olokento kavāṭakoṇe ucchuṃ, bhājane guḷaṃ, piṭake loṇamacchaphāle, kumbhiyaṃ taṇḍule, ghaṭe ghataṃ disvā nikkhamitvā nisīdi. | The bhikkhu went into the storeroom. Looking round, he saw sugarcane in the corner behind the door, sugar in a bowl, a string of salt fish in a basket, rice in a jar, and ghee in a pot. He came out and sat down. | |
| Gharaṇī "taṇḍule nālattha"nti āgatā. | When the housewife came back, she said, “I did not get any rice.” | |
| Bhikkhu "upāsike 'ajja bhikkhā na sampajjissatī'ti paṭikacceva nimittaṃ addasa"nti āha. | The bhikkhu said, “Lay follower, I saw a sign just now that alms will not be easy to get today.” | |
| Kiṃ, bhanteti. | —“What, venerable sir?” | |
| Kavāṭakoṇe nikkhittaṃ ucchuṃ viya sappaṃ addasaṃ, 'taṃ paharissāmī'ti olokento bhājane ṭhapitaṃ guḷapiṇḍaṃ viya pāsāṇaṃ, leḍḍukena pahaṭena sappena kataṃ piṭake nikkhittaloṇamacchaphālasadisaṃ phaṇaṃ, tassa taṃ leḍḍuṃ ḍaṃsitukāmassa kumbhiyā taṇḍulasadise dante, athassa kupitassa ghaṭe pakkhittaghatasadisaṃ mukhato nikkhamantaṃ visamissakaṃ kheḷanti. | — ”I saw a snake that was like sugarcane put in the corner behind the door; looking for something to hit it with, I saw a stone like a lump of sugar in a bowl. When the snake had been hit with the clod, it spread out a hood like a string of salt fish in a basket, and its teeth as it tried to bite the clod were like rice grains in a jar. Then the saliva mixed with poison that came out to its mouth in its fury was like ghee put in a pot.” | |
| Sā "na sakkā muṇḍakaṃ vañcetu"nti ucchuṃ datvā odanaṃ pacitvā ghataguḷamacchehi saddhiṃ sabbaṃ adāsīti. | She thought, “There is no hoodwinking the shaveling,” so she gave him the sugarcane and she cooked the rice and gave it all to him with the ghee, the sugar and the fish. | |
| Evaṃ samīpaṃ katvā jappanaṃ sāmantajappāti veditabbaṃ. | 79.Such talk that keeps near [to the subject] should be understood as indirect talk. | |
| Parikathāti yathā taṃ labhati tassa parivattetvā kathananti. | Roundabout talk is talking round and round [the subject] as much as is allowed. | |
| Nippesikatāniddese akkosanāti dasahi akkosavatthūhi akkosanaṃ. | 80.In the description of belittling: abusing is abusing by means of the ten instances of abuse.25 |
Comm. NT: 25. The “ten instances of abuse” (akkosa-vatthu) are given in the Sammohavinodanī (Vibh- a 340) as: “You are a thief, you are a fool, you ar... Все комментарии (1) |
| Vambhanāti paribhavitvā kathanaṃ. | Disparaging is contemptuous talk. | |
| Garahaṇāti assaddho appasannotiādinā nayena dosāropanā. | Reproaching is enumeration of faults such as “He is faithless, he is an unbeliever.” | |
| Ukkhepanāti mā etaṃ ettha kathethāti vācāya ukkhipanaṃ. | Snubbing is taking up verbally thus, “Don’t say that here.” | |
| Sabbatobhāgena savatthukaṃ sahetukaṃ katvā ukkhepanā samukkhepanā. | Snubbing in all ways, giving grounds and reasons, is continual snubbing. | |
| Atha vā adentaṃ disvā "aho dānapatī"ti evaṃ ukkhipanaṃ ukkhepanā. | Or alternatively, when someone does not give, taking him up thus, “Oh, the prince of givers!” is snubbing; | |
| Mahādānapatīti evaṃ suṭṭhu ukkhepanā samukkhepanā. | and the thorough snubbing thus, “A mighty prince of givers! ” is continual snubbing. | |
| Khipanāti kiṃ imassa jīvitaṃ bījabhojinoti evaṃ uppaṇḍanā. | Ridicule is making fun of someone thus, “What sort of a life has this man who eats up his seed [grain]?” | |
| Saṃkhipanāti kiṃ imaṃ adāyakoti bhaṇatha, yo niccakālaṃ sabbesampi natthīti vacanaṃ detīti suṭṭhutaraṃ uppaṇḍanā. | Continual ridicule is making fun of him more thoroughly thus, “What, you say this man is not a giver who always gives the words ‘There is nothing’ to everyone? ” | |
| Pāpanāti adāyakattassa avaṇṇassa vā pāpanaṃ. | 81.Denigration26 is denigrating someone by saying that he is not a giver, or by censuring him. |
Comm. NT: 26. The following words of this paragraph are not in PED: Pāpanā (denigration), pāpanaṃ (nt. denigrating), nippeseti (scrapes off—from piṃsa... Все комментарии (1) |
| Sabbatobhāgena pāpanā sampāpanā. | All-round denigration is continual denigration. | |
| Avaṇṇahārikāti evaṃ me avaṇṇabhayāpi dassatīti gehato gehaṃ gāmato gāmaṃ janapadato janapadaṃ avaṇṇaharaṇaṃ. | Tale-bearing is bearing tales from house to house, from village to village, from district to district, [thinking] “So they will give to me out of fear of my bearing tales.” | |
| Parapiṭṭhimaṃsikatāti purato madhuraṃ bhaṇitvā parammukhe avaṇṇabhāsitā. | Backbiting is speaking censoriously behind another’s back after speaking kindly to his face; | |
| Esā hi abhimukhaṃ oloketuṃ asakkontassa parammukhānaṃ piṭṭhimaṃsaṃ khādanamiva hoti, tasmā parapiṭṭhimaṃsikatāti vuttā. | for this is like biting the flesh of another’s back, when he is not looking, on the part of one who is unable to look him in the face; therefore it is called backbiting. | |
| Ayaṃ vuccati nippesikatāti ayaṃ yasmā veḷupesikāya viya abbhaṅgaṃ parassa guṇaṃ nippeseti nipuñchati, yasmā vā gandhajātaṃ nipisitvā gandhamagganā viya paraguṇe nipisitvā vicuṇṇetvā esā lābhamagganā hoti, tasmā nippesikatāti vuccatīti. | This is called belittling (nippesikatā) because it scrapes off (nippeseti), wipes off, the virtuous qualities of others as a bamboo scraper (veḷupesikā) does unguent, or because it is a pursuit of gain by grinding (nippiṃsitvā) and pulverizing others’ virtuous qualities, like the pursuit of perfume by grinding perfumed substances; that is why it is called belittling. | |
| Lābhena lābhaṃ nijigīsanatāniddese nijigīsanatāti magganā. | 82.`In the description of pursuing gain with gain: pursuing is hunting after. | |
| Ito laddhanti imamhā gehā laddhaṃ. | Got from here is got from this house. | |
| Amutrāti amukamhi gehe. | There is into that house. | |
| Eṭṭhīti icchanā. | Seeking is wanting. | |
| Gaveṭṭhīti magganā. | Seeking for is hunting after. | |
| Pariyeṭṭhīti punappunaṃ magganā. | Seeking out is hunting after again and again. | |
| Ādito paṭṭhāya laddhaṃ laddhaṃ bhikkhaṃ tatra tatra kuladārakānaṃ datvā ante khīrayāguṃ labhitvā gatabhikkhuvatthu cettha kathetabbaṃ. | The story of the bhikkhu who went round giving away the alms he had got at first to children of families here and there and in the end got milk and gruel should be told here. | |
| Esanātiādīni eṭṭhiādīnameva vevacanāni, tasmā eṭṭhīti esanā. | Searching, etc., are synonyms for “seeking,” etc., going in search of is seeking; | |
| Gaveṭṭhīti gavesanā, pariyeṭṭhīti pariyesanā. | searching for is seeking for; searching out is seeking out. | |
| Iccevamettha yojanā veditabbā. | and so the construction here should be understood thus (above). | |
| Ayaṃ kuhanādīnaṃ attho. | This is the meaning of scheming, and so on. | |
| Idāni evamādīnañca pāpadhammānanti ettha ādisaddena "yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvikaṃ kappenti. | 83.Now, [as regards the words] The evil states beginning with (§42): here the words beginning with should be understood to include the many evil states given in the Brahmajāla Sutta in the way beginning, “Or just as some worthy ascetics, while eating the food given by the faithful, make a living by wrong livelihood, by such low arts as these, | |
| Seyyathidaṃ, aṅgaṃ, nimittaṃ, uppātaṃ, supinaṃ, lakkhaṇaṃ, mūsikacchinnaṃ, aggihomaṃ, dabbihoma"nti (dī. ni. 1.21) ādinā nayena brahmajāle vuttānaṃ anekesaṃ pāpadhammānaṃ gahaṇaṃ veditabbaṃ. | that is to say, by palmistry, by fortune-telling, by divining omens, by interpreting dreams, marks on the body, holes gnawed by mice; by fire sacrifice, by spoon oblation …” (D I 9). | |
| Iti yvāyaṃ imesaṃ ājīvahetu paññattānaṃ channaṃ sikkhāpadānaṃ vītikkamavasena, imesañca "kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā"ti evamādīnaṃ pāpadhammānaṃ vasena pavatto micchājīvo, yā tasmā sabbappakārāpi micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ. | 84.So this wrong livelihood entails the transgression of these six training precepts announced on account of livelihood, and it entails the evil states beginning with “Scheming, talking, hinting, belittling, pursuing gain with gain.” And so it is the abstinence from all sorts of wrong livelihood that is virtue of livelihood purification, | |
| Tatrāyaṃ vacanattho. | the word-meaning of which is this: | |
| Etaṃ āgamma jīvantīti ājīvo. | on account of it they live, thus it is livelihood. | |
| Ko so, paccayapariyesanavāyāmo. | What is that? It is the effort consisting in the search for requisites. | |
| Pārisuddhīti parisuddhatā. | “Purification” is purifiedness. | |
| Ājīvassa pārisuddhi ājīvapārisuddhi. | “Livelihood purification” is purification of livelihood. |