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| 20.Pañcavidhakoṭṭhāsassa paṭhamapañcake anupasampannasīlādivasena attho veditabbo. | 131. 18. In the first pentad in the fivefold section the meaning should be understood in accordance with the virtue of those not fully admitted to the Order, and so on. | |
| Vuttañhetaṃ paṭisambhidāyaṃ – | For this is said in the Paṭisambhidā: | |
| "Katamaṃ pariyantapārisuddhisīlaṃ? | “(a) What is virtue consisting in limited purification? | |
| Anupasampannānaṃ pariyantasikkhāpadānaṃ, idaṃ pariyantapārisuddhisīlaṃ. | That of the training precepts for those not fully admitted to the Order: such is virtue consisting in limited purification. | |
| Katamaṃ apariyantapārisuddhisīlaṃ? | (b) What is virtue consisting in unlimited purification? | |
| Upasampannānaṃ apariyantasikkhāpadānaṃ, idaṃ apariyantapārisuddhisīlaṃ. | That of the training precepts for those fully admitted to the Order: such is virtue consisting in unlimited purification. | |
| Katamaṃ paripuṇṇapārisuddhisīlaṃ? | (c) What is virtue consisting in fulfilled purification? | |
| Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ, idaṃ paripuṇṇapārisuddhisīlaṃ. | That of magnanimous ordinary men devoted to profitable things, who are perfecting [the course] that ends in trainership, regardless of the physical body and life, having given up [attachment to] life: such is virtue of fulfilled purification, | |
| Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? | (d) What is virtue consisting in purification not adhered to? | |
| Sattannaṃ sekkhānaṃ, idaṃ aparāmaṭṭhapārisuddhisīlaṃ. | That of the seven kinds of trainer: such is virtue consisting in purification not adhered to. | |
| Katamaṃ paṭippassaddhipārisuddhisīlaṃ? | (e) What is virtue consisting in tranquillized purification? | |
| Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ, idaṃ paṭippassaddhipārisuddhisīla"nti (paṭi. ma. 1.37). | That of the Perfect One’s disciples with cankers destroyed, of the Paccekabuddhas, of the Perfect Ones, accomplished and fully enlightened: such is virtue consisting in tranquillized purification” (Paṭis I 42–43). | |
| Tattha anupasampannānaṃ sīlaṃ gaṇanavasena sapariyantattā pariyantapārisuddhisīlanti veditabbaṃ. | 132. (a) Herein, the virtue of those not fully admitted to the Order should be understood as virtue consisting in limited purification, because it is limited by the number [of training precepts, that is, five or eight or ten]. | |
| Upasampannānaṃ – | (b) That of those fully admitted to the Order is [describable] thus: | |
| "Nava koṭisahassāni, asītisatakoṭiyo; | Nine thousand millions, and a hundred And eighty millions then as well, | |
| Paññāsasatasahassāni, chattiṃsā ca punāpare. | And fifty plus a hundred thousand, And thirty-six again to swell. | |
| "Ete saṃvaravinayā, sambuddhena pakāsitā; | The total restraint disciplines: These rules the Enlightened One explains | |
| Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare"ti. – | Told under heads for filling out, Which the Discipline restraint contains.35 |
Comm. NT: 35. The figures depend on whether koṭi is taken as 1,000,000 or 100,000 or 10,000. Все комментарии (1) |
| Evaṃ gaṇanavasena sapariyantampi anavasesavasena samādānabhāvañca lābhayasañātiaṅgajīvitavasena adiṭṭhapariyantabhāvañca sandhāya apariyantapārisuddhisīlanti vuttaṃ, ciragumbavāsikaambakhādakamahātissattherassa sīlamiva. | So although limited in number, it should yet be understood as virtue consisting in unlimited purification, since it is undertaken without reserve and has no obvious limit such as gain, fame, relatives, limbs or life. Like the virtue of the Elder Mahā Tissa the Mango-eater who lived at Cīragumba (see §122 above). | |
| Tathā hi so āyasmā – | 133. For that venerable one never abandoned the following good man’s recollection: | |
| "Dhanaṃ caje aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno; | “Wealth for a sound limb’s sake should be renounced, And one who guards his life gives up his limbs; | |
| Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto"ti. – | And wealth and limbs and life, each one of these, A man gives up who practices the Dhamma.” | |
| Imaṃ sappurisānussatiṃ avijahanto jīvitasaṃsayepi sikkhāpadaṃ avītikkamma tadeva apariyantapārisuddhisīlaṃ nissāya upāsakassa piṭṭhigatova arahattaṃ pāpuṇi. | And he never transgressed a training precept even when his life was in the balance, and in this way he reached Arahantship with that same virtue of unlimited purification as his support while he was being carried on a lay devotee’s back. | |
| Yathāha – | According to as it is said: | |
| "Na pitā napi te mātā, na ñāti napi bandhavo; | “Nor your mother nor your father Nor your relatives and kin | |
| Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā. | Have done as much as this for you Because you are possessed of virtue.” | |
| Saṃvegaṃ janayitvāna, sammasitvāna yoniso; | So, stirred with urgency, and wisely Comprehending36 with insight, |
Comm. NT: 36. “Comprehending” (sammasana) is a technical term that will become clear in Chapter XX. In short, it is inference that generalizes the “th... Все комментарии (1) |
| Tassa piṭṭhigato santo, arahattaṃ apāpuṇī"ti. | While carried on his helper’s back He reached the goal of Arahantship. | |
| Puthujjanakalyāṇakānaṃ sīlaṃ upasampadato paṭṭhāya sudhotajātimaṇi viya suparikammakatasuvaṇṇaṃ viya ca atiparisuddhattā cittuppādamattakenapi malena virahitaṃ arahattasseva padaṭṭhānaṃ hoti, tasmā paripuṇṇapārisuddhīti vuccati, mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viya. | 134. (c) The magnanimous ordinary man’s virtue, which from the time of admission to the Order is devoid even of the stain of a [wrong] thought because of its extreme purity, like a gem of purest water, like well-refined gold, becomes the proximate cause for Arahantship itself, which is why it is called consisting of fulfilled purification; like that of the lders Saṅgharakkhita the Great and Saṅgharakkhita the Nephew. | |
| Mahāsaṅgharakkhitattheraṃ kira atikkantasaṭṭhivassaṃ maraṇamañce nipannaṃ bhikkhusaṅgho lokuttarādhigamaṃ pucchi. | 135. The Elder Saṅgharakkhita the Great (Mahā Saṅgharakkhita), aged over sixty, was lying, it seems, on his deathbed. The Order of Bhikkhus questioned him about attainment of the supramundane state. | |
| Thero "natthi me lokuttaradhammo"ti āha. | The elder said: “I have no supramundane state.” | |
| Athassa upaṭṭhāko daharabhikkhu āha – "bhante, tumhe parinibbutāti samantā dvādasayojanā manussā sannipatitā, tumhākaṃ puthujjanakālakiriyāya mahājanassa vippaṭisāro bhavissatī"ti. | Then the young bhikkhu who was attending on him said: “Venerable sir, people have come as much as twelve leagues, thinking that you have reached Nibbāna. It will be a disappointment for many if you die as an ordinary man.” | |
| Āvuso, ahaṃ "metteyyaṃ bhagavantaṃ passissāmī"ti na vipassanaṃ paṭṭhapesiṃ. | — “Friend, thinking to see the Blessed One Metteyya, I did not try for insight. | |
| Tena hi maṃ nisīdāpetvā okāsaṃ karohīti. | So help me to sit up and give me the chance.” | |
| So theraṃ nisīdāpetvā bahi nikkhanto. | He helped the elder to sit up and went out. | |
| Thero tassa saha nikkhamanāva arahattaṃ patvā accharikāya saññaṃ adāsi. | As he went out the elder reached Arahantship and he gave a sign by snapping his fingers. | |
| Saṅgho sannipatitvā āha – "bhante, evarūpe maraṇakāle lokuttaradhammaṃ nibbattentā dukkaraṃ karitthā"ti. | The Order assembled and said to him: “Venerable sir, you have done a difficult thing in achieving the supramundane state in the hour of death.” | |
| Nāvuso etaṃ dukkaraṃ, apica vo dukkaraṃ ācikkhissāmi – "ahaṃ, āvuso, pabbajitakālato paṭṭhāya asatiyā aññāṇapakataṃ kammaṃ nāma na passāmī"ti. | —“That was not difficult, friends. But rather I will tell you what is difficult. Friends, I see no action done [by me] without mindfulness and unknowingly since the time I went forth.” | |
| Bhāgineyyopissa paññāsavassakāle evameva arahattaṃ pāpuṇīti. | His nephew also reached Arahantship in the same way at the age of fifty years. | |
| "Appassutopi ce hoti, sīlesu asamāhito; | 136. “Now, if a man has little learning And he is careless of his virtue, | |
| Ubhayena naṃ garahanti, sīlato ca sutena ca. | They censure him on both accounts For lack of virtue and of learning. | |
| "Appassutopi ce hoti, sīlesu susamāhito; | “But if he is of little learning Yet he is careful of his virtue, | |
| Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ. | They praise him for his virtue, so It is as though he too had learning. | |
| "Bahussutopi ce hoti, sīlesu asamāhito; | “And if he is of ample learning Yet he is careless of his virtue, | |
| Sīlato naṃ garahanti, nāssa sampajjate sutaṃ. | They blame him for his virtue, so It is as though he had no learning. | |
| "Bahussutopi ce hoti, sīlesu susamāhito; | “But if he is of ample learning And he is careful of his virtue, | |
| Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca. | They give him praise on both accounts For virtue and as well for learning. | |
| "Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ; | “The Buddha’s pupil of much learning Who keeps the Law with understanding— | |
| Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati; | A jewel of Jambu River gold37 Who is here fit to censure him? |
Comm. NT: 37. A story of the Jambu River and its gold is given at M-a IV 147. Все комментарии (1) |
| Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito"ti. (a. ni. 4.6); | Deities praise him [constantly], By Brahmā also is he praised (A II 7). | |
| Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā, puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ aparāmaṭṭhapārisuddhīti veditabbaṃ, kuṭumbiyaputtatissattherassa sīlaṃ viya. | 137. (d) What should be understood as virtue consisting in purification not adhered to is trainers’ virtue, because it is not adhered to by [false] view, and ordinary men’s virtue when not adhered to by greed. Like the virtue of the Elder Tissa the Landowner’s Son (Kuṭumbiyaputta-Tissa-thera). | |
| So hi āyasmā tathārūpaṃ sīlaṃ nissāya arahatte patiṭṭhātukāmo verike āha – | Wanting to become established in Arahantship in dependence on such virtue, this venerable one told his enemies: | |
| "Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ; | I broke the bones of both my legs To give the pledge you asked from me. | |
| Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ aha"nti. | I am revolted and ashamed At death accompanied by greed. | |
| "Evāhaṃ cintayitvāna, sammasitvāna yoniso; | “And after I had thought on this, And wisely then applied insight, | |
| Sampatte aruṇuggamhi, arahattaṃ apāpuṇi"nti. (dī. ni. aṭṭha. 2.373); | When the sun rose and shone on me, I had become an Arahant” (M-a I 233). | |
| Aññataropi mahāthero bāḷhagilāno sahatthā āhārampi paribhuñjituṃ asakkonto sake muttakarīse palipanno samparivattati, taṃ disvā aññataro daharo "aho dukkhā jīvitasaṅkhārā"ti āha. | 138. Also there was a certain senior elder who was very ill and unable to eat with his own hand. He was writhing smeared with his own urine and excrement. Seeing him, a certain young bhikkhu said, “Oh, what a painful process life is!” | |
| Tamenaṃ mahāthero āha – "ahaṃ, āvuso, idāni miyyamāno saggasampattiṃ labhissāmi, natthi me ettha saṃsayo, imaṃ pana sīlaṃ bhinditvā laddhasampatti nāma sikkhaṃ paccakkhāya paṭiladdhagihibhāvasadisī"ti vatvā "sīleneva saddhiṃ marissāmī"ti tattheva nipanno tameva rogaṃ sammasanto arahattaṃ patvā bhikkhusaṅghassa imāhi gāthāhi byākāsi – | The senior elder told him: “If I were to die now, friend, I should obtain the bliss of heaven; I have no doubt of that. But the bliss obtained by breaking this virtue would be like the lay state obtained by disavowing the training,” and he added: “I shall die together with my virtue.” As he lay there, he comprehended that same illness [with insight], and he reached Arahantship. Having done so, he pronounced these verses to the Order of Bhikkhus: | |
| "Phuṭṭhassa me aññatarena byādhinā, | “I am victim of a sickening disease | |
| Rogena bāḷhaṃ dukhitassa ruppato; | That racks me with its burden of cruel pain; | |
| Parisussati khippamidaṃ kaḷevaraṃ, | So this my corpse will soon have withered up | |
| Pupphaṃ yathā paṃsuni ātape kataṃ. | As flowers in the dust burnt by the sun. | |
| "Ajaññaṃ jaññasaṅkhātaṃ, asuciṃ sucisammataṃ; | “Unbeautiful called beautiful, Unclean while reckoned as if clean, | |
| Nānākuṇapaparipūraṃ, jaññarūpaṃ apassato. | Though full of ordure seeming fair To him that cannot see it clear. | |
| "Dhiratthu maṃ āturaṃ pūtikāyaṃ, duggandhiyaṃ asuci byādhidhammaṃ; | “So out upon this ailing rotting body, Fetid and filthy, punished with affliction, | |
| Yatthappamattā adhimucchitā pajā, hāpenti maggaṃ sugatūpapattiyā"ti. | Doting on which this silly generation Has lost the way to be reborn in heaven! ” (J-a II 437) | |
| Arahantādīnaṃ pana sīlaṃ sabbadarathappaṭippassaddhiyā parisuddhattā paṭippassaddhipārisuddhīti veditabbaṃ. | 139. (e) It is the virtue of the Arahants, etc., that should be understood as tranquillized purification, because of tranquillization of all disturbance and because of purifiedness. | |
| Evaṃ pariyantapārisuddhiādivasena pañcavidhaṃ. | So it is of five kinds as “consisting in limited purification,” and so on. |