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| 19.Evametasmiṃ catubbidhe sīle saddhāya pātimokkhasaṃvaro sampādetabbo. | 98.(a) So, in this fourfold virtue, Pātimokkha restraint has to be undertaken by means of faith. | |
| Saddhāsādhano hi so, sāvakavisayātītattā sikkhāpadapaññattiyā. | For that is accomplished by faith, since the announcing of training precepts is outside the disciples’ province; | |
| Sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassanaṃ. | and the evidence here is the refusal of the request to [allow disciples to] announce training precepts (see Vin III 9–10). | |
| Tasmā yathā paññattaṃ sikkhāpadaṃ anavasesaṃ saddhāya samādiyitvā jīvitepi apekkhaṃ akarontena sādhukaṃ sampādetabbaṃ. | Having therefore undertaken through faith the training precepts without exception as announced, one should completely perfect them without regard for life. | |
| Vuttampi hetaṃ – | For this is said: | |
| "Kikīva aṇḍaṃ camarīva vāladhiṃ, | “As a hen guards her eggs, Or as a yak her tail, | |
| Piyaṃva puttaṃ nayanaṃva ekakaṃ; | Or like a darling child, Or like an only eye— | |
| Tatheva sīlaṃ anurakkhamānakā, | So you who are engaged Your virtue to protect, | |
| Supesalā hotha sadā sagāravā"ti. | Be prudent at all times And ever scrupulous.” (Source untraced) | |
| Aparampi vuttaṃ – "evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ, taṃ mama sāvakā jīvitahetupi nātikkamantī"ti (a. ni. 8.19). | Also it is said further: “So too, sire, when a training precept for disciples is announced by me, my disciples do not transgress it even for the sake of life” (A IV 201). | |
| Imasmiṃ ca panatthe aṭaviyaṃ corehi baddhatherānaṃ vatthūni veditabbāni. | 99.And the story of the elders bound by robbers in the forest should be understood in this sense. | |
| Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ. | It seems that robbers in the Mahāvaṭṭanī Forest bound an elder with black creepers and made him lie down. | |
| Thero yathānipannova sattadivasāni vipassanaṃ vaḍḍhetvā anāgāmiphalaṃ pāpuṇitvā tattheva kālaṃ katvā brahmaloke nibbatti. | While he lay there for seven days he augmented his insight, and after reaching the fruition of non-return, he died there and was reborn in the Brahmā-world. | |
| Aparampi theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ. | Also they bound another elder in Tambapaṇṇi Island (Sri Lanka) with string creepers and made him lie down. | |
| So vanadāhe āgacchante valliṃ acchinditvāva vipassanaṃ paṭṭhapetvā samasīsī hutvā parinibbāyi. | When a forest fire came and the creepers were not cut, he established insight and attained Nibbāna simultaneously with his death. | |
| Dīghabhāṇakaabhayatthero pañcahi bhikkhusatehi saddhiṃ āgacchanto disvā therassa sarīraṃ jhāpetvā cetiyaṃ kārāpesi. | When the Elder Abhaya, a preacher of the Dīgha Nikāya, passed by with five hundred bhikkhus, he saw [what had happened] and he had the elder’s body cremated and a shrine built. | |
| Tasmā aññopi saddho kulaputto – | Therefore let other clansmen also: | |
| Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe; | Maintain the rules of conduct pure, Renouncing life if there be need, | |
| Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ. | Rather than break virtue’s restraint By the World’s Saviour decreed. | |
| Yathā ca pātimokkhasaṃvaro saddhāya, evaṃ satiyā indriyasaṃvaro sampādetabbo. | 100.(b) And as Pātimokkha restraint is undertaken out of faith, so restraint of the sense faculties should be undertaken with mindfulness. | |
| Satisādhano hi so, satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato. | For that is accomplished by mindfulness, because when the sense faculties’ functions are founded on mindfulness, there is no liability to invasion by covetousness and the rest. | |
| Tasmā "varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho"ti (saṃ. ni. 4.235) ādinā nayena ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo. | So, recollecting the Fire Discourse, which begins thus, “Better, bhikkhus, the extirpation of the eye faculty by a red-hot burning blazing glowing iron spike than the apprehension of signs in the particulars of visible objects cognizable by the eye” (S IV 168), this [restraint] should be properly undertaken by preventing with unremitting mindfulness any apprehension, in the objective fields consisting of visible data, etc., of any signs, etc., likely to encourage covetousness, etc., to invade consciousness occurring in connection with the eye door, and so on. | |
| Evaṃ asampādite hi etasmiṃ pātimokkhasaṃvarasīlampi anaddhaniyaṃ hoti aciraṭṭhitikaṃ, asaṃvihitasākhāparivāramiva sassaṃ. | 101. When not undertaken thus, virtue of Pātimokkha restraint is unenduring: it does not last, like a crop not fenced in with branches. | |
| Haññate cāyaṃ kilesacorehi, vivaṭadvāro viya gāmo parassa hārīhi. | And it is raided by the robber defilements as a village with open gates is by thieves. | |
| Cittañcassa rāgo samativijjhati, ducchannamagāraṃ vuṭṭhi viya. | And lust leaks into his mind as rain does into a badly-roofed house. | |
| Vuttampi hetaṃ – | For this is said: | |
| "Rūpesu saddesu atho rasesu, | “Among the visible objects, sounds, and smells, | |
| Gandhesu phassesu ca rakkha indriyaṃ; | And tastes, and tangibles, guard the faculties; | |
| Ete hi dvārā vivaṭā arakkhitā, | For when these doors are open and unguarded, | |
| Hananti gāmaṃva parassa hārino". | Then thieves will come and raid as ’twere a village (? ). | |
| "Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; | And just as with an ill-roofed house The rain comes leaking in, so too | |
| Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhatī"ti. (dha. pa. 13); | Will lust come leaking in for sure Upon an undeveloped mind” (Dhp 13). | |
| Sampādite pana tasmiṃ pātimokkhasaṃvarasīlampi addhaniyaṃ hoti ciraṭṭhitikaṃ, susaṃvihitasākhāparivāramiva sassaṃ. | 102. When it is undertaken thus, virtue of Pātimokkha restraint is enduring: it lasts, like a crop well fenced in with branches. | |
| Na haññate cāyaṃ kilesacorehi, susaṃvutadvāro viya gāmo parassa hārīhi. | And it is not raided by the robber defilements, as a village with well-guarded gates is not by thieves. | |
| Na cassa cittaṃ rāgo samativijjhati, succhannamagāraṃ vuṭṭhi viya. | And lust does not leak into his mind, as rain does not into a well-roofed house. | |
| Vuttampi cetaṃ – | For this is said: | |
| "Rūpesu saddesu atho rasesu, | “Among the visible objects, sounds and smells, | |
| Gandhesu phassesu ca rakkha indriyaṃ; | And tastes and tangibles, guard the faculties; | |
| Ete hi dvārā pihitā susaṃvutā, | For when these doors are closed and truly guarded, | |
| Na hanti gāmaṃva parassa hārino". | Thieves will not come and raid as ’twere a village (? ). | |
| "Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; | “And just as with a well-roofed house No rain comes leaking in, so too | |
| Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī"ti. (dha. pa. 14); | No lust comes leaking in for sure Upon a well-developed mind” (Dhp 14). | |
| Ayaṃ pana atiukkaṭṭhadesanā. | 103. This, however, is the teaching at its very highest. | |
| Cittaṃ nāmetaṃ lahuparivattaṃ, tasmā uppannaṃ rāgaṃ asubhamanasikārena vinodetvā indriyasaṃvaro sampādetabbo, adhunāpabbajitena vaṅgīsattherena viya. | This mind is called “quickly transformed” (A I 10), so restraint of the faculties should be undertaken by removing arisen lust with the contemplation of foulness, as was done by the Elder Vaṅgīsa soon after he had gone forth. | |
| Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati. | As the elder was wandering for alms, it seems, soon after going forth, lust arose in him on seeing a woman. | |
| Tato ānandattheraṃ āha – | Thereupon he said to the venerable Ānanda: | |
| "Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; | “I am afire with sensual lust. And burning flames consume my mind; | |
| Sādhu nibbāpanaṃ brūhi, anukampāya gotamā"ti. (saṃ. ni. 1.212; theragā. 1232); | In pity tell me, Gotama, How to extinguish it for good” (S I 188). | |
| Thero āha – | The elder said: | |
| "Saññāya vipariyesā, cittaṃ te pariḍayhati; | “You do perceive mistakenly, That burning flames consume your mind. | |
| Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ; | Look for no sign of beauty there, For that it is which leads to lust. | |
| Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ. (saṃ. ni. 1.212; theragā. 1233-1234); | See foulness there and keep your mind Harmoniously concentrated; | |
| "Saṅkhāre parato passa, dukkhato no ca attato; | Formations see as alien, As ill, not self, so this great lust | |
| Nibbāpehi mahārāgaṃ, mā ḍayhittho punappuna"nti. (saṃ. ni. 1.212); | May be extinguished, and no more Take fire thus ever and again” (S I 188). | |
| Thero rāgaṃ vinodetvā piṇḍāya cari. | The elder expelled his lust and then went on with his alms round. | |
| Apica indriyasaṃvarapūrakena bhikkhunā kuraṇḍakamahāleṇavāsinā cittaguttattherena viya corakamahāvihāravāsinā mahāmittattherena viya ca bhavitabbaṃ. | 104.Moreover, a bhikkhu who is fulfilling restraint of the faculties should be like the Elder Cittagutta resident in the Great Cave at Kuraṇḍaka, and like the Elder Mahā Mitta resident at the Great Monastery of Coraka. | |
| Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi, sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā cittakammaṃ disvā "manoramaṃ, bhante, cittakamma"nti āhaṃsu. | 105.In the Great Cave of Kuraṇḍaka, it seems, there was a lovely painting of the Renunciation of the Seven Buddhas. A number of bhikkhus wandering about among the dwellings saw the painting and said, “What a lovely painting, venerable sir! | |
| Thero āha "atirekasaṭṭhi me, āvuso, vassāni leṇe vasantassa cittakammaṃ atthītipi na jānāmi, ajja dāni cakkhumante nissāya ñāta"nti. | ” The elder said: “For more than sixty years, friends, I have lived in the cave, and I did not know whether there was any painting there or not. | |
| Therena kira ettakaṃ addhānaṃ vasantena cakkhuṃ ummīletvā leṇaṃ na ullokitapubbaṃ. | Now, today, I know it through those who have eyes.” The elder, it seems, though he had lived there for so long, had never raised his eyes and looked up at the cave. | |
| Leṇadvāre cassa mahānāgarukkhopi ahosi. | And at the door of his cave there was a great ironwood tree. | |
| Sopi therena uddhaṃ na ullokitapubbo. | And the elder had never looked up at that either. | |
| Anusaṃvaccharaṃ bhūmiyaṃ kesaranipātaṃ disvāvassa pupphitabhāvaṃ jānāti. | He knew it was in flower when he saw its petals on the ground each year. | |
| Rājā therassa guṇasampattiṃ sutvā vanditukāmo tikkhattuṃ pesetvā anāgacchante there tasmiṃ gāme taruṇaputtānaṃ itthīnaṃ thane bandhāpetvā lañjāpesi "tāva dārakā thaññaṃ mā labhiṃsu, yāva thero na āgacchatī"ti. | 106. The king heard of the elder’s great virtues, and he sent for him three times, desiring to pay homage to him. When the elder did not go, he had the breasts of all the women with infants in the town bound and sealed off, [saying] “As long as the elder does not come let the children go without milk,” | |
| Thero dārakānaṃ anukampāya mahāgāmaṃ agamāsi. | Out of compassion for the children the elder went to Mahāgāma. | |
| Rājā sutvā "gacchatha bhaṇe, theraṃ pavesetha sīlāni gaṇhissāmī"ti antepuraṃ abhiharāpetvā vanditvā bhojetvā "ajja, bhante, okāso natthi, sve sīlāni gaṇhissāmīti therassa pattaṃ gahetvā thokaṃ anugantvā deviyā saddhiṃ vanditvā nivatti. | When the king heard [that he had come, he said] “Go and bring the elder in. I shall take the precepts.” Having had him brought up into the inner palace, he paid homage to him and provided him with a meal. Then, saying, “Today, venerable sir, there is no opportunity. I shall take the precepts tomorrow,” he took the elder’s bowl. After following him for a little, he paid homage with the queen and turned back. | |
| Thero rājā vā vandatu devī vā, "sukhī hotu, mahārājā"ti vadati. | whether it was the king who paid homage or whether it was the queen, the elder said, “May the king be happy.” | |
| Evaṃ sattadivasā gatā. | As seven days went by thus (above). | |
| Bhikkhū āhaṃsu "kiṃ, bhante, tumhe raññepi vandamāne deviyāpi vandamānāya "sukhī hotu, mahārāja"icceva vadathāti. | 107. Bhikkhus asked: “Why is it, venerable sir, that whether it is the king who pays the homage or the queen you say ‘May the king be happy’? | |
| Thero "nāhaṃ, āvuso, rājāti vā devīti vā vavatthānaṃ karomī"ti vatvā sattāhātikkamena "therassa idha vāso dukkho"ti raññā vissajjito kuraṇḍakamahāleṇaṃ gantvā rattibhāge caṅkamaṃ ārūhi. | ” The elder replied: “Friends, I do not notice whether it is the king or the queen.” At the end of seven days [when it was found that] the elder was not happy living there, he was dismissed by the king. He went back to the Great Cave at Kuraṇḍaka. When it was night he went out onto his walk. | |
| Nāgarukkhe adhivatthā devatā daṇḍadīpikaṃ gahetvā aṭṭhāsi. | A deity who dwelt in the ironwood tree stood by with a torch of sticks. | |
| Athassa kammaṭṭhānaṃ atiparisuddhaṃ pākaṭaṃ ahosi. | Then his meditation subject became quite clear and plain. | |
| Thero "kiṃ nu me ajja kammaṭṭhānaṃ ativiya pakāsatī"ti attamano majjhimayāmasamanantaraṃ sakalaṃ pabbataṃ unnādayanto arahattaṃ pāpuṇi. | The elder, [thinking] “How clear my meditation subject is today! ” was glad, and immediately after the middle watch he reached Arahantship, making the whole rock resound.30 |
Comm. NT: 30.
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| Tasmā aññopi attatthakāmo kulaputto – | 108. So when another clansman seeks his own good: | |
| Makkaṭova araññamhi, vane bhantamigo viya; | Let him not be hungry-eyed, Like a monkey in the groves, | |
| Bālo viya ca utrasto, na bhave lolalocano. | Like a wild deer in the woods, Like a nervous little child. | |
| Adho khipeyya cakkhūni, yugamattadaso siyā; | Let him go with eyes downcast Seeing a plough yoke’s length before, | |
| Vanamakkaṭalolassa, na cittassa vasaṃ vaje. | That he fall not in the power Of the forest-monkey mind. | |
| Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji, dhītāpissā bhikkhunīsu pabbajitā hoti. | 109. The Elder Mahā Mitta’s mother was sick with a poisoned tumour. She told her daughter, who as a bhikkhunī had also gone forth | |
| Sā taṃ āha – "gaccha ayye, bhātu santikaṃ gantvā mama aphāsukabhāvaṃ ārocetvā bhesajjamāharā"ti. | , “Lady, go to your brother. Tell him my trouble and bring back some medicine.” | |
| Sā gantvā ārocesi. | She went and told him. | |
| Thero āha – "nāhaṃ mūlabhesajjādīni saṃharitvā bhesajjaṃ pacituṃ jānāmi, apica te bhesajjaṃ ācikkhissaṃ – "ahaṃ yato pabbajito, tato paṭṭhāya na mayā lobhasahagatena cittena indriyāni bhinditvā visabhāgarūpaṃ olokitapubbaṃ, iminā saccavacanena mātuyā me phāsu hotu, gaccha idaṃ vatvā upāsikāya sarīraṃ parimajjā"ti. | The elder said: “I do not know how to gather root medicines and such things and concoct a medicine from them. But rather I will tell you a medicine: since I went forth I have not broken [my virtue of restraint of] the sense faculties by looking at the bodily form of the opposite sex with a lustful mind. By this declaration of truth may my mother get well. Go and tell the lay devotee and rub her body.” | |
| Sā gantvā imamatthaṃ ārocetvā tathā akāsi. | She went and told her what had happened and then did as she had been instructed. | |
| Upāsikāya taṃkhaṇaṃyeva gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi, sā uṭṭhahitvā "sace sammāsambuddho dhareyya, kasmā mama puttasadisassa bhikkhuno jālavicitrena hatthena sīsaṃ na parāmaseyyā"ti attamanavācaṃ nicchāresi. | At that very moment the lay devotee’s tumour vanished, shrinking away like a lump of froth. She got up and uttered a cry of joy: “If the Fully Enlightened One were still alive, why should he not stroke with his netadorned hand the head of a bhikkhu like my son?” | |
| Tasmā – | So: | |
| Kulaputtamāni aññopi, pabbajitvāna sāsane; | 110. Let another noble clansman Gone forth in the Dispensation | |
| Mittattherova tiṭṭheyya, vare indriyasaṃvare. | Keep, as did the Elder Mitta, Perfect faculty restraint. | |
| Yathā pana indriyasaṃvaro satiyā, tathā vīriyena ājīvapārisuddhi sampādetabbā. | 111.(c) As restraint of the faculties is to be undertaken by means of mindfulness, so livelihood purification is to be undertaken by means of energy. | |
| Vīriyasādhanā hi sā, sammāraddhavīriyassa micchājīvappahānasambhavato. | For that is accomplished by energy, because the abandoning of wrong livelihood is effected in one who has rightly applied energy. | |
| Tasmā anesanaṃ appatirūpaṃ pahāya vīriyena piṇḍapātacariyādīhi sammā esanāhi esā sampādetabbā parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā. | Abandoning, therefore, unbefitting wrong search, this should be undertaken with energy by means of the right kind of search consisting in going on alms round, etc., avoiding what is of impure origin as though it were a poisonous snake, and using only requisites of pure origin. | |
| Tattha apariggahitadhutaṅgassa saṅghato, gaṇato, dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma. | 112.Herein, for one who has not taken up the ascetic practices, any requisites obtained from the Community, from a group of bhikkhus, or from laymen who have confidence in his special qualities of teaching the Dhamma, etc., are called “of pure origin.” | |
| Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva. | But those obtained on alms round, etc., are of extremely pure origin. | |
| Pariggahitadhutaṅgassa piṇḍapātacariyādīhi dhutaguṇe cassa pasannānaṃ santikā dhutaṅganiyamānulomena uppannā parisuddhuppādā nāma. | For one who has taken up the ascetic practices, those obtained on alms round, etc., and—as long as this is in accordance with the rules of the ascetic practices—from people who have confidence in his special qualities of asceticism, are called “of pure origin.” | |
| Ekabyādhivūpasamatthañcassa pūtihariṭakīcatumadhuresu uppannesu "catumadhuraṃ aññepi sabrahmacārino paribhuñjissantī"ti cintetvā hariṭakīkhaṇḍameva paribhuñjamānassa dhutaṅgasamādānaṃ patirūpaṃ hoti. | And if he has got putrid urine with mixed gall nuts and “four-sweets”31 for the purpose of curing a certain affliction, and he eats only the broken gall nuts, thinking, “Other companions in the life of purity will eat the ‘four-sweets’,” his undertaking of the ascetic practices is befitting, |
Comm. NT: 31. “Four-sweets”—catumadhura: a medicinal sweet made of four ingredients: honey, palm-sugar, ghee and sesame oil. Все комментарии (1) |
| Esa hi "uttamaariyavaṃsiko bhikkhū"ti vuccati. | for he is then called a bhikkhu who is supreme in the Noble Ones’ heritages (A II 28). | |
| Ye panete cīvarādayo paccayā, tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti. | 113. As to the robe and the other requisites, no hint, indication, roundabout talk, or intimation about robes and alms food is allowable for a bhikkhu who is purifying his livelihood. | |
| Senāsane pana apariggahitadhutaṅgassa nimittobhāsaparikathā vaṭṭanti. | But a hint, indication, or roundabout talk about a resting place is allowable for one who has not taken up the ascetic practices. | |
| Tattha nimittaṃ nāma senāsanatthaṃ bhūmiparikammādīni karontassa "kiṃ, bhante, kariyati, ko kārāpetī"ti gihīhi vutte "na koci"ti paṭivacanaṃ, yaṃ vā panaññampi evarūpaṃ nimittakammaṃ. | 114. Herein, a “hint” is when one who is getting the preparing of the ground, etc., done for the purpose of [making] a resting place is asked, “What is being done, venerable sir? Who is having it done? ” and he replies, “No one”; or any other such giving of hints. | |
| Obhāso nāma "upāsakā tumhe kuhiṃ vasathā"ti. | An “indication” is saying, “Lay follower, where do you live?” | |
| Pāsāde, bhanteti. | —”In a mansion, venerable sir” | |
| "Bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī"ti vacanaṃ, yaṃ vā panaññampi evarūpaṃ obhāsakammaṃ. | —”But, lay follower, a mansion is not allowed for bhikkhus.” Or any other such giving of indication. | |
| Parikathā nāma "bhikkhusaṅghassa senāsanaṃ sambādha"nti vacanaṃ, yā vā panaññāpi evarūpā pariyāyakathā. | “Roundabout talk” is saying, “The resting place for the Community of Bhikkhus is crowded”; or any other such oblique talk. | |
| Bhesajje sabbampi vaṭṭati. | 115. All, however, is allowed in the case of medicine. | |
| Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti. | But when the disease is cured, is it or is it not allowed to use the medicine obtained in this way? | |
| Tattha vinayadharā "bhagavatā dvāraṃ dinnaṃ, tasmā vaṭṭatī"ti vadanti. | Herein, the Vinaya specialists say that the opening has been given by the Blessed One, therefore it is allowable. | |
| Suttantikā pana "kiñcāpi āpatti na hoti, ājīvaṃ pana kopeti, tasmā na vaṭṭati"cceva vadanti. | But the Suttanta specialists say that though there is no offence, nevertheless the livelihood is sullied, therefore it is not allowable. | |
| Yo pana bhagavatā anuññātāpi nimittobhāsaparikathāviññattiyo akaronto appicchatādiguṇeyeva nissāya jīvitakkhayepi paccupaṭṭhite aññatreva obhāsādīhi uppannapaccaye paṭisevati, esa "paramasallekhavuttī"ti vuccati, seyyathāpi thero sāriputto. | 116. But one who does not use hints, indications, roundabout talk, or intimation, though these are permitted by the Blessed One, and who depends only on the special qualities of fewness of wishes, etc., and makes use only of requisites obtained otherwise than by indication, etc., even when he thus risks his life, is called supreme in living in effacement, like the venerable Sāriputta. | |
| So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno mahāmoggallānattherena saddhiṃ aññatarasmiṃ araññe viharati, athassa ekasmiṃ divase udaravātābādho uppajjitvā atidukkhaṃ janesi. | 117. It seems that the venerable one was cultivating seclusion at one time, living in a certain forest with the Elder Mahā Moggallāna. One day an affliction of colic arose in him, causing him great pain. | |
| Mahāmoggallānatthero sāyanhasamaye tassāyasmato upaṭṭhānaṃ gato theraṃ nipannaṃ disvā taṃ pavattiṃ pucchitvā "pubbe te, āvuso, kena phāsu hotī"ti pucchi. | In the evening the Elder Mahā Moggallāna went to attend upon him. Seeing him lying down, he asked what the reason was. And then he asked, “What used to make you better formerly, friend?” | |
| Thero āha, "gihikāle me, āvuso, mātā sappimadhusakkarādīhi yojetvā asambhinnakhīrapāyāsaṃ adāsi, tena me phāsu ahosī"ti. | The elder said, “When I was a layman, friend, my mother used to mix ghee, honey, sugar and so on, and give me rice gruel with pure milk. That used to make me better.” | |
| Sopi āyasmā "hotu, āvuso, sace mayhaṃ vā tuyhaṃ vā puññaṃ atthi, appeva nāma sve labhissāmā"ti āha. | Then the other said, “So be it, friend. If either you or I have merit, perhaps tomorrow we shall get some.” | |
| Imaṃ pana nesaṃ kathāsallāpaṃ caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā sutvā "sve ayyassa pāyāsaṃ uppādessāmī"ti tāvadeva therassa upaṭṭhākakulaṃ gantvā jeṭṭhaputtassa sarīraṃ āvisitvā pīḷaṃ janesi. | 118. Now, a deity who dwelt in a tree at the end of the walk overheard their conversation. [Thinking] “I will find rice gruel for the lord tomorrow,” he went meanwhile to the family who was supporting the elder and entered into the body of the eldest son, causing him discomfort. | |
| Athassa tikicchānimittaṃ sannipatite ñātake āha – "sace sve therassa evarūpaṃ nāma pāyāsaṃ paṭiyādetha, taṃ muñcissāmī"ti. | Then he told the assembled relatives the price of the cure: “If you prepare rice gruel of such a kind tomorrow for the elder, I will set this one free.” | |
| Te "tayā avuttepi mayaṃ therānaṃ nibaddhaṃ bhikkhaṃ demā"ti vatvā dutiyadivase tathārūpaṃ pāyāsaṃ paṭiyādiyiṃsu. | They said: “Even without being told by you we regularly supply the elder’s needs,” and on the following day they prepared rice gruel of the kind needed. | |
| Mahāmoggallānatthero pātova āgantvā "āvuso, yāva ahaṃ piṇḍāya caritvā āgacchāmi, tāva idheva hohī"ti vatvā gāmaṃ pāvisi. | 119.The Elder Mahā Moggallāna came in the morning and said, “Stay here, friend, till I come back from the alms round.” Then he went into the village. | |
| Te manussā paccuggantvā therassa pattaṃ gahetvā vuttappakārassa pāyāsassa pūretvā adaṃsu. | Those people met him. They took his bowl, filled it with the stipulated kind of rice gruel, and gave it back to him. | |
| Thero gamanākāraṃ dassesi. | The elder made as though to go, | |
| Te "bhuñjatha – bhante, tumhe, aparampi dassāmā"ti theraṃ bhojetvā puna pattapūraṃ adaṃsu. | but they said, “Eat, venerable sir, we shall give you more.” When the elder had eaten, they gave him another bowlful. | |
| Thero gantvā "handāvuso sāriputta, paribhuñjā"ti upanāmesi. | The elder left. Bringing the alms food to the venerable Sāriputta, he said, “Here, friend Sāriputta, eat.” | |
| Theropi taṃ disvā "atimanāpo pāyāso, kathaṃ nu kho uppanno"ti cintento tassa uppattimūlaṃ disvā āha – "āvuso moggallāna, aparibhogāraho piṇḍapāto"ti. | When the elder saw it, he thought, “The gruel is very nice. How was it got? ” and seeing how it had been obtained, he said, “Friend, the alms food cannot be used.” | |
| Sopāyasmā "mādisena nāma ābhataṃ piṇḍapātaṃ na paribhuñjatī"ti cittampi anuppādetvā ekavacaneneva pattaṃ mukhavaṭṭiyaṃ gahetvā ekamante nikujjesi. | 120. Instead of thinking, “He does not eat alms food brought by the likes of me,” the other at once took the bowl by the rim and turned it over on one side. | |
| Pāyāsassa saha bhūmiyaṃ patiṭṭhānā therassa ābādho antaradhāyi, tato paṭṭhāya pañcacattālīsa vassāni na puna uppajji. | As the rice gruel fell on the ground the elder’s affliction vanished. From then on it did not appear again during forty-five years. | |
| Tato mahāmoggallānaṃ āha – "āvuso, vacīviññattiṃ nissāya uppanno pāyāso antesu nikkhamitvā bhūmiyaṃ carantesupi paribhuñjituṃ ayuttarūpo"ti. | 121.Then he said to the venerable Mahā Moggallāna, “Friend, even if one’s bowels come out and trail on the ground, it is not fitting to eat gruel got by verbal intimation,” | |
| Imañca udānaṃ udānesi – | and he uttered this exclamation: | |
| "Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ; | The honey and the gruel obtained By influence of verbal hints | |
| Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama. | If I were to consent to eat My livelihood might well be blamed. | |
| "Yadipi me antaguṇaṃ, nikkhamitvā bahi care; | And even if my bowels obtrude And trail outside, and even though | |
| Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ. | My life is to be jeopardized, I will not blot my livelihood (Mil 370). | |
| "Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ; | For I will satisfy my heart By shunning all wrong kinds of search; | |
| Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana"nti. | And never will I undertake The search the Buddhas have condemned. | |
| Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ. | 122. And here too should be told the story of the Elder Mahā Tissa the Mango- eater who lived at Cīragumba32 (see §132 below). |
Comm. NT: 32.
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| Evaṃ sabbathāpi. | So in all respects: | |
| "Anesanāya cittampi, ajanetvā vicakkhaṇo; | And, seeing clearly, give no thought To any search that is not good | |
| Ājīvaṃ parisodheyya, saddhāpabbajito yatī"ti. | A man who has gone forth in faith Should purify his livelihood. | |
| Yathā ca vīriyena ājīvapārisuddhi, tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ. | 123. (d) And as livelihood purification is to be undertaken by means of energy, so virtue dependent on requisites is to be undertaken by means of understanding. | |
| Paññāsādhanaṃ hi taṃ, paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato. | For that is accomplished by understanding, because one who possesses understanding is able to see the advantages and the dangers in requisites. | |
| Tasmā pahāya paccayagedhaṃ dhammena samena uppanne paccaye yathāvuttena vidhinā paññāya paccavekkhitvā paribhuñjantena sampādetabbaṃ. | So one should abandon greed for requisites and undertake that virtue by using requisites obtained lawfully and properly, after reviewing them with understanding in the way aforesaid. | |
| Tattha duvidhaṃ paccavekkhaṇaṃ paccayānaṃ paṭilābhakāle, paribhogakāle ca. | 124. Herein, reviewing is of two kinds: at the time of receiving requisites and at the time of using them. | |
| Paṭilābhakālepi hi dhātuvasena vā paṭikūlavasena vā paccavekkhitvā ṭhapitāni cīvarādīni tato uttari paribhuñjantassa anavajjova paribhogo, paribhogakālepi. | For use (paribhoga) is blameless in one who at the time of receiving robes, etc., reviews them either as [mere] elements or as repulsive,33 and puts them aside for later use, and in one who reviews them thus at the time of using them. |
Comm. NT: 33.
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| Tatrāyaṃ sanniṭṭhānakaro vinicchayo – | 125. Here is an explanation to settle the matter. | |
| Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti. | There are four kinds of use: use as theft,34 use as a debt? , use as an inheritance, use as a master. |
Comm. NT: 34.
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| Tatra saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyaparibhogo nāma. | Herein, use by one who is unvirtuous and makes use [of requisites], even sitting in the midst of the Community, is called “use as theft.” | |
| Sīlavato apaccavekkhitvā paribhogo iṇaparibhogo nāma. | Use without reviewing by one who is virtuous is “use as a debt”; | |
| Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope, tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu. | therefore the robe should be reviewed every time it is used, and the alms food lump by lump. One who cannot do this [should review it] before the meal, after the meal, in the first watch, in the middle watch, and in the last watch. | |
| Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati. | If dawn breaks on him without his having reviewed it, he finds himself in the position of one who has used it as a debt. | |
| Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ. | Also the resting place should be reviewed each time it is used. | |
| Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati. | Recourse to mindfulness both in the accepting and the use of medicine is proper; | |
| Evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti, paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti. | but while this is so, though there is an offence for one who uses it without mindfulness after mindful acceptance, there is no offence for one who is mindful in using after accepting without mindfulness. | |
| Catubbidhā hi suddhi desanāsuddhi, saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti. | 126. Purification is of four kinds: purification by the Teaching, purification by restraint, purification by search, and purification by reviewing. | |
| Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ. | Herein, virtue of the Pātimokkha restraint is called “purification by the Teaching”; | |
| Tañhi desanāya sujjhanato desanāsuddhīti vuccati. | for that is so called because it purifies by means of teaching. | |
| Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ. | Virtue of restraint of faculties is called “purification by restraint”; | |
| Tañhi "na puna evaṃ karissāmī"ti cittādhiṭṭhānasaṃvareneva sujjhanato saṃvarasuddhīti vuccati. | for that is so called because it purifies by means of the restraint in the mental resolution, “I shall not do so again.” | |
| Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ. | Virtue of livelihood purification is called “purification by search”; | |
| Tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā pariyeṭṭhisuddhīti vuccati. | for that is so called because search is purified in one who abandons wrong search and gets requisites lawfully and properly. | |
| Paccavekkhaṇasuddhi nāma paccayasannissitasīlaṃ. | Virtue dependent on requisites is called “purification by reviewing”; | |
| Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati. | for that is so called because it purifies by the reviewing of the kind already described. | |
| Tena vuttaṃ "paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī"ti. | Hence it was said above (§125): “There is no offence for one who is mindful in using after accepting without mindfulness.” | |
| Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma. | 127. Use of the requisites by the seven kinds of trainers is called “use as an inheritance”; | |
| Te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti. | for they are the Buddha’s sons, therefore they make use of the requisites as the heirs of requisites belonging to their father. | |
| Kiṃpanete bhagavato paccaye paribhuñjanti, udāhu gihīnaṃ paccaye paribhuñjantīti. | But how then, is it the Blessed One’s requisites or the laity’s requisites that are used? | |
| Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti, tasmā bhagavato paccaye paribhuñjantīti veditabbā. | Although given by the laity, they actually belong to the Blessed One, because it is by the Blessed One that they are permitted. That is why it should be understood that the Blessed One’s requisites are used. | |
| Dhammadāyādasuttañcettha sādhakaṃ. | The confirmation here is in the Dhammadāyāda Sutta (MN 3). | |
| Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma. | Use by those whose cankers are destroyed is called “use as a master”; | |
| Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti. | for they make use of them as masters because they have escaped the slavery of craving. | |
| Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesaṃ vaṭṭati. | 128. As regards these kinds of use, use as a master and use as an inheritance are allowable for all. | |
| Iṇaparibhogo na vaṭṭati. | Use as a debt is not allowable, | |
| Theyyaparibhoge kathāyeva natthi. | to say nothing of use as theft. | |
| Yo panāyaṃ sīlavato paccavekkhitaparibhogo, so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati. | But this use of what is reviewed by one who is virtuous is use freed from debt because it is the opposite of use as a debt or is included in use as an inheritance too. | |
| Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva saṅkhyaṃ gacchati. | For one possessed of virtue is called a trainer too because of possessing this training. | |
| Imesu pana paribhogesu yasmā sāmiparibhogo aggo, tasmā taṃ patthayamānena bhikkhunā vuttappakārāya paccavekkhaṇāya paccavekkhitvā paribhuñjantena paccayasannissitasīlaṃ sampādetabbaṃ. | 129. As regards these three kinds of use, since use as a master is best, when a bhikkhu undertakes virtue dependent on requisites, he should aspire to that and use them after reviewing them in the way described. | |
| Evaṃ karonto hi kiccakārī hoti. | ||
| Vuttampi cetaṃ – | And this is said: | |
| "Piṇḍaṃ vihāraṃ sayanāsanañca, | Of alms food, and of dwelling, And of a resting place, | |
| Āpañca saṅghāṭirajūpavāhanaṃ; | And also of the water For washing dirt from robes” | |
| Sutvāna dhammaṃ sugatena desitaṃ, | Who listens to the Dhamma As taught by the Sublime One | |
| Saṅkhāya seve varapaññasāvako. | The truly wise disciple Makes use, after reviewing (Sn 391). | |
| "Tasmā hi piṇḍe sayanāsane ca, | By alms food, [and by dwelling,] And by a resting place, | |
| Āpe ca saṅghāṭirajūpavāhane; | And also by the water For washing dirt from robes” | |
| Etesu dhammesu anūpalitto, | unsullied By any of these matters, | |
| Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394); | A bhikkhu is like a drop of water Lying on leaves of lotus,(Sn 392). | |
| "Kālena laddhā parato anuggahā, | “Since aid it is and timely Procured from another | |
| Khajjesu bhojjesu ca sāyanesu ca; | In chewing and in eating, In tasting food besides: | |
| Mattaṃ sa jaññā satataṃ upaṭṭhito, | The right amount he reckons, Mindful without remitting | |
| Vaṇassa ālepanarūhane yathā. | He treats it as an ointment Applied upon a wound.” (Source untraced) | |
| "Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; | “So like the child’s flesh in the desert Like the greasing for the axle, | |
| Evaṃ āhāre āhāraṃ, yāpanatthamamucchito"ti. | He should eat without delusion Nutriment to keep alive.” (Source untraced) | |
| Imassa ca paccayasannissitasīlassa paripūrakāritāya bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ. | 130. And in connection with the fulfilling of this virtue dependent on requisites there should be told the story of the novice Saṅgharakkhita the Nephew. | |
| So hi sammā paccavekkhitvā paribhuñji. | For he made use of requisites after reviewing, | |
| Yathāha – | according as it is said: | |
| "Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ; | “Seeing me eat a dish of rice Quite cold, my preceptor observed: | |
| Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato. | ‘Novice, if you are not restrained, Be careful not to burn your tongue.’ | |
| "Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā; | On hearing my Preceptor’s words, I then and there felt urged to act | |
| Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ. | And, sitting in a single session, I reached the goal of Arahantship. | |
| "Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā; | Since I am now waxed full in thought Like the full moon of the fifteenth (M III 277), | |
| Sabbāsavaparikkhīṇo, natthi dāni punabbhavo"ti. | And all my cankers are destroyed, There is no more becoming now.” | |
| "Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ; | And so should any other man Aspiring to end suffering | |
| Yoniso paccavekkhitvā, paṭisevetha paccaye"ti. | Make use of all the requisites Wisely after reviewing them. | |
| Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ. | So virtue is of four kinds as “virtue of Pātimokkha restraint,” and so on. |