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| 21.Yaṃ pana vuttaṃ "ko cassa saṃkileso, kiṃ vodāna"nti. | 143. However, it was also asked (vi) WHAT IS THE DEFILING OF IT? and WHAT IS THE CLEANSING OF IT? | |
| Tatra vadāma – khaṇḍādibhāvo sīlassa saṃkileso, akhaṇḍādibhāvo vodānaṃ. | We answer that virtue’s tornness, etc., is its defiling, and that its untornness, etc., is its cleansing. | |
| So pana khaṇḍādibhāvo lābhayasādihetukena bhedena ca sattavidhamethunasaṃyogena ca saṅgahito. | Now, that tornness, etc., are comprised under the breach that has gain, fame, etc., as its cause, and under the seven bonds of sexuality. | |
| Tathā hi yassa sattasu āpattikkhandhesu ādimhi vā ante vā sikkhāpadaṃ bhinnaṃ hoti, tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti. | When a man has broken the training course at the beginning or at the end in any instance of the seven classes of offences,40 his virtue is called torn, like a cloth that is cut at the edge. | |
| Yassa pana vemajjhe bhinnaṃ, tassa majjhe chiddasāṭako viya chiddaṃ nāma hoti. | But when he has broken it in the middle, it is called rent, like a cloth that is rent in the middle. | |
| Yassa paṭipāṭiyā dve tīṇi bhinnāni, tassa piṭṭhiyā vā kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti. | When he has broken it twice or thrice in succession, it is called blotched, like a cow whose body is some such colour as black or red with a discrepant colour appearing on the back or the belly. | |
| Yassa antarantarā bhinnāni, tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti. | When he has broken it [all over] at intervals, it is called mottled, like a cow speckled [all over] with discrepant- coloured spots at intervals. | |
| Evaṃ tāva lābhādihetukena bhedena khaṇḍādibhāvo hoti. | This in the first place, is how there comes to be tornness with the breach that has gain, etc., as its cause. | |
| Evaṃ sattavidhamethunasaṃyogavasena. | 144.And likewise with the seven bonds of sexuality; | |
| Vuttañhi bhagavatā – | for this is said by the Blessed One: | |
| "Idha, brāhmaṇa, ekacco samaṇo vā brāhmaṇo vā sammā brahmacārī paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃdvayasamāpattiṃ samāpajjati, apica kho mātugāmassa ucchādanaṃ parimaddanaṃ nhāpanaṃ sambāhanaṃ sādiyati, so tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati, idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi. | “Here, brahman, some ascetic or brahman claims to lead the life of purity rightly; for he does not enter into actual sexual intercourse with women. Yet he agrees to massage, manipulation, bathing and rubbing down by women. He enjoys it, desires it and takes satisfaction in it. This is what is torn, rent, blotched and mottled in one who leads the life of purity. | |
| Ayaṃ vuccati, brāhmaṇa, aparisuddhaṃ brahmacariyaṃ carati saṃyutto methunena saṃyogena, na parimuccati jātiyā. | This man is said to lead a life of purity that is unclean. As one who is bound by the bond of sexuality, he will not be released from birth, | |
| Jarāya maraṇena - pe - na parimuccati dukkhasmāti vadāmi. | ageing and death … he will not be released from suffering, I say. | |
| "Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - paṭijānamāno na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. | 145. “Furthermore, brahman, … while he does not agree to [these things], | |
| Napi mātugāmassa ucchādanaṃ - pe - sādiyati. | ||
| Apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, so tadassādeti - pe - na parimuccati dukkhasmāti vadāmi. | yet he jokes, plays and amuses himself with women … | |
| "Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. | 146. “Furthermore, brahman, … while he does not agree to [these things], | |
| Napi mātugāmassa ucchādanaṃ - pe - sādiyati. | ||
| Napi mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati. | ||
| Apica kho mātugāmassa cakkhunā cakkhuṃ upanijjhāyati pekkhati, so tadassādeti - pe - na parimuccati dukkhasmāti vadāmi. | yet he gazes and stares at women eye to eye … | |
| "Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa - pe - pekkhati. | 147. “Furthermore, brahman, … while he does not agree to [these things], | |
| Apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti - pe - dukkhasmāti vadāmi. | yet he listens to the sound of women through a wall or through a fence as they laugh or talk or sing or weep … | |
| "Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena… napi mātugāmassa… napi mātugāmena… napi mātugāmassa - pe - rodantiyā vā. | 148. “Furthermore, brahman, … while he does not agree to [these things], yet he | |
| Apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, so tadassādeti - pe - dukkhasmāti vadāmi. | recalls laughs and talks and games that he formerly had with women … | |
| "Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena - pe - napi mātugāmassa - pe - napi yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati. | 149. “Furthermore, brahman, … while he does not agree to [these things], | |
| Apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti - pe - dukkhasmāti vadāmi. | yet he sees a householder or a householder’s son possessed of, endowed with, and indulging in, the five cords of sense desire … | |
| "Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā - pe - na heva kho mātugāmena - pe - napi passati gahapatiṃ vā gahapatiputtaṃ vā - pe - paricārayamānaṃ. | 150. “Furthermore, brahman, while he does not agree to [these things], | |
| Apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati 'imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā'ti. | yet he leads the life of purity aspiring to some order of deities, [thinking] ‘Through this rite (virtue) or this ritual (vow) or this asceticism I shall become a [great] deity or some [lesser] deity.’ | |
| So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati. | He enjoys it, desires it, and takes satisfaction in it. | |
| Idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampī"ti (a. ni. 7.50). | This, brahman, is what is torn, rent, blotched and mottled in one who leads the life of purity. This man … will not be released from suffering, I say” (A IV 54–56). | |
| Evaṃ lābhādihetukena bhedena ca sattavidhamethunasaṃyogena ca khaṇḍādibhāvo saṅgahitoti veditabbo. | This is how tornness, etc., should be understood as included under the breach that has gain, etc., as its cause and under the seven bonds of sexuality. | |
| Akhaṇḍādibhāvo pana sabbaso sikkhāpadānaṃ abhedena, bhinnānañca sappaṭikammānaṃ paṭikammakaraṇena, sattavidhamethunasaṃyogābhāvena ca, aparāya ca "kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo"tiādīnaṃ pāpadhammānaṃ anuppattiyā, appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito. | 151.Untornness, however, is accomplished by the complete non-breaking of the training precepts, by making amends for those broken for which amends should be made, by the absence of the seven bonds of sexuality, and, as well, by the non- arising of such evil things as anger, enmity, contempt, domineering, envy, avarice, deceit, fraud, obduracy, presumption, pride (conceit), haughtiness, conceit (vanity), and negligence (MN 7), and by the arising of such qualities as fewness of wishes, contentment, and effacement (MN 24). | |
| Yāni hi sīlāni lābhādīnampi atthāya abhinnāni, pamādadosena vā bhinnānipi paṭikammakatāni, methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso akhaṇḍāni acchiddāni asabalāni akammāsānīti vuccanti. | 152. Virtues not broken for the purpose of gain, etc., and rectified by making amends after being broken by the faults of negligence, etc., and not damaged by the bonds of sexuality and by such evil things as anger and enmity, are called entirely untorn, unrent, unblotched, and unmottled. | |
| Tāniyeva bhujissabhāvakaraṇato ca bhujissāni, viññūhi pasatthattā viññupasatthāni, taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni ca honti. | And those same virtues are liberating since they bring about the state of a freeman, and praised by the wise since it is by the wise that they are praised, and unadhered-to since they are not adhered to by means of craving and views, and conducive to concentration since they conduce to access concentration or to absorption concentration. | |
| Tasmā nesaṃ esa 'akhaṇḍādibhāvo vodāna'nti veditabbo. | That is why their untornness, etc., should be understood as “cleansing” (see also VII.101f.). | |
| Taṃ panetaṃ vodānaṃ dvīhākārehi sampajjati sīlavipattiyā ca ādīnavadassanena, sīlasampattiyā ca ānisaṃsadassanena. | 153.This cleansing comes about in two ways: through seeing the danger of failure in virtue, and through seeing the benefit of perfected virtue. | |
| Tattha "pañcime, bhikkhave, ādīnavā dussīlassa sīlavipattiyā"ti (dī. ni. 2.149; a. ni. 5.213) evamādisuttanayena sīlavipattiyā ādīnavo daṭṭhabbo. | Herein, the danger of failure in virtue can be seen in accordance with such suttas as that beginning, “Bhikkhus, there are these five dangers for the unvirtuous in the failure of virtue” (A III 252). | |
| Apica dussīlo puggalo dussīlyahetu amanāpo hoti devamanussānaṃ, ananusāsanīyo sabrahmacārīnaṃ, dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti. | 154. Furthermore, on account of his unvirtuousness an unvirtuous person is displeasing to deities and human beings, is uninstructable by his fellows in the life of purity, suffers when unvirtuousness is censured, and is remorseful when the virtuous are praised. Owing to that unvirtuousness he is as ugly as hemp cloth. | |
| Ye kho panassa diṭṭhānugatiṃ āpajjanti, tesaṃ dīgharattaṃ apāyadukkhāvahanato dukkhasamphasso. | Contact with him is painful because those who fall in with his views are brought to long-lasting suffering in the states of loss. | |
| Yesaṃ deyyadhammaṃ paṭiggaṇhāti, tesaṃ namahapphalakaraṇato appaggho. | He is worthless because he causes no great fruit [to accrue] to those who give him gifts. | |
| Anekavassagaṇikagūthakūpo viya dubbisodhano. | He is as hard to purify as a cesspit many years old. | |
| Chavālātamiva ubhato paribāhiro. | He is like a log from a pyre (see It 99); for he is outside both [recluseship and the lay state]. | |
| Bhikkhubhāvaṃ paṭijānantopi abhikkhuyeva gogaṇaṃ anubandhagadrabho viya. | Though claiming the bhikkhu state he is no bhikkhu, so he is like a donkey following a herd of cattle. | |
| Satatubbiggo sabbaverikapuriso viya. | He is always nervous, like a man who is everyone’s enemy. | |
| Asaṃvāsāraho matakaḷevaraṃ viya. | He is as unfit to live with as a dead carcase. | |
| Sutādiguṇayuttopi sabrahmacārīnaṃ apūjāraho susānaggi viya brāhmaṇānaṃ. | Though he may have the qualities of learning, etc., he is as unfit for the homage of his fellows in the life of purity as a charnel-ground fire is for that of brahmans. | |
| Abhabbo visesādhigame andho viya rūpadassane. | He is as incapable of reaching the distinction of attainment as a blind man is of seeing a visible object. | |
| Nirāso saddhamme caṇḍālakumārako viya rajje. | He is as careless of the Good Law as a guttersnipe is of a kingdom. | |
| Sukhitosmīti maññamānopi dukkhitova aggikkhandhapariyāye vuttadukkhabhāgitāya. | Though he fancies he is happy, yet he suffers because he reaps suffering as told in the Discourse on the Mass of Fire (A IV 128–34). | |
| Dussīlānañhi pañcakāmaguṇaparibhogavandanamānanādisukhassādagadhitacittānaṃ tappaccayaṃ anussaraṇamattenāpi hadayasantāpaṃ janayitvā uṇhalohituggārappavattanasamatthaṃ atikaṭukaṃ dukkhaṃ dassento sabbākārena paccakkhakammavipāko bhagavā āha – | 155.Now, the Blessed One has shown that when the unvirtuous have their minds captured by pleasure and satisfaction in the indulgence of the five cords of sense desires, in [receiving] salutation, in being honoured, etc., the result of that kamma, directly visible in all ways, is very violent pain, with that [kamma] as its condition, capable of producing a gush of hot blood by causing agony of heart with the mere recollection of it. | |
| "Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta'nti? | Here is the text: “Bhikkhus, do you see that great mass of fire burning, blazing and glowing? | |
| Evaṃ, bhanteti. | — Yes, venerable sir. | |
| Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vā, yaṃ khattiyakaññaṃ vā brāhmaṇakaññaṃ vā gahapatikaññaṃ vā mudutalunahatthapādaṃ āliṅgetvā upanisīdeyya vā upanipajjeyya vāti. | —What do you think, bhikkhus, which is better, that one [gone forth] should sit down or lie down embracing that mass of fire burning, blazing and glowing, or that he should sit down or lie down embracing a warrior-noble maiden or a brahman maiden or a maiden of householder family, with soft, delicate hands and feet? | |
| Etadeva, bhante, varaṃ yaṃ khattiyakaññaṃ vā - pe - upanipajjeyya vā. | —It would be better, venerable sir, that he should sit down or lie down embracing a warrior-noble maiden … | |
| Dukkhaṃ hetaṃ, bhante, yaṃ amuṃ mahantaṃ aggikkhandhaṃ - pe - upanipajjeyya vāti. | It would be painful, venerable sir, if he sat down or lay down embracing that great mass of fire burning, blazing and glowing. | |
| Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave, yathā etadeva tassa varaṃ dussīlassa pāpadhammassa asucisaṅkassarasamācārassa paṭicchannakammantassa assamaṇassa samaṇapaṭiññassa abrahmacārissa brahmacāripaṭiññassa antopūtikassa avassutassa kasambujātassa yaṃ amuṃ mahantaṃ aggikkhandhaṃ - pe - upanipajjeyya vā. | 156. “I say to you, bhikkhus, I declare to you, bhikkhus, that it would be better for one [gone forth] who is unvirtuous, who is evil-natured, of unclean and suspect habits, secretive of his acts, who is not an ascetic and claims to be one, who does not lead the life of purity and claims to do so, who is rotten within, lecherous, and full of corruption, to sit down or lie down embracing that great mass of fire burning, blazing and glowing. | |
| Taṃ kissa hetu? | Why is that? | |
| Tatonidānaṃ hi so, bhikkhave, maraṇaṃ vā nigaccheyya maraṇamattaṃ vā dukkhaṃ, na tveva tappaccayā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyā"ti (a. ni. 7.72). | By his doing so, bhikkhus, he might come to death or deadly suffering, yet he would not on that account, on the breakup of the body, after death, reappear in states of loss, in an unhappy destiny, in perdition, in hell. But if one who is unvirtuous, evil-natured … and full of corruption, should sit down or lie down embracing a warrior-noble maiden … that would be long for his harm and suffering: on the break-up of the body, after death, he would reappear in states of loss, in an unhappy destiny, in perdition, in hell” (A IV 128–29). | |
| Evaṃ aggikkhandhupamāya itthipaṭibaddhapañcakāmaguṇaparibhogapaccayaṃ dukkhaṃ dassetvā eteneva upāyena – | 157.Having thus shown by means of the analogy of the mass of fire the suffering that is bound up with women and has as its condition the indulgence of the five cords of sense desires [by the unvirtuous], | |
| "Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso daḷhāya vāḷarajjuyā ubho jaṅghā veṭhetvā ghaṃseyya, sā chaviṃ chindeyya, chaviṃ chetvā cammaṃ chindeyya, cammaṃ chetvā maṃsaṃ chindeyya, maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā"ti ca. | “What do you think, bhikkhus, which is better, that one should have a strong horse- hair rope twisted round both legs by a strong man and tightened so that it cut through the outer skin, and having cut through the outer skin it cut through the inner skin, and having cut through the inner skin it cut through the flesh, and having cut through the flesh it cut through the sinews, and having cut through the sinews it cut through the bones, and having cut through the bones it remained crushing the bone marrow—or that he should consent to the homage of great warrior-nobles, great brahmans, great householders? ” (A IV 129). | |
| "Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tiṇhāya sattiyā teladhotāya paccorasmiṃ pahareyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā"ti ca. | And: “What do you think, bhikkhus, which is better, that one should have a strong man wound one’s breast with a sharp spear tempered in oil—or that he should consent to the reverential salutation of great warrior-nobles, great brahmans, great householders? ” (A IV 130). | |
| "Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayopaṭṭena ādittena sampajjalitena sajotibhūtena kāyaṃ sampaliveṭheyya, yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā"ti ca. | And: “What do you think, bhikkhus, which is better, that one’s body should be wrapped by a strong man in a red-hot iron sheet burning, blazing and glowing— or that he should use robes given out of faith by great warrior-nobles, great brahmans, great householders? ” (A IV 130–31). | |
| "Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso tattena ayosaṅkunā ādittena sampajjalitena sajotibhūtena mukhaṃ vivaritvā tattaṃ lohaguḷaṃ ādittaṃ sampajjalitaṃ sajotibhūtaṃ mukhe pakkhipeyya, taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā"ti ca. | And: “What do you think, bhikkhus, which is better, that one’s mouth should be prised open by a strong man with red-hot iron tongs burning, blazing and glowing, and that into his mouth should be put a red-hot iron ball burning, blazing and glowing, which burns his lips and burns his mouth and tongue and throat and belly and passes out below carrying with it his bowels and entrails—or that he should use alms food given out of faith by great warrior-nobles …? ” (A IV 131–32). | |
| "Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso sīse vā gahetvā khandhe vā gahetvā tattaṃ ayomañcaṃ vā ayopīṭhaṃ vā ādittaṃ sampajjalitaṃ sajotibhūtaṃ abhinisīdāpeyya vā abhinipajjāpeyya vā, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā"ti ca. | And: “What do you think, bhikkhus, which is better, that one should have a strong man seize him by the head or seize him by the shoulders and seat him or lay him on a red-hot iron bed or iron chair, burning, blazing and glowing—or that he should use a bed or chair given out of faith by great warrior-nobles …? ” (A IV 132–33). | |
| "Taṃ kiṃ maññatha, bhikkhave, katamaṃ nu kho varaṃ yaṃ balavā puriso uddhaṃpādaṃ adhosiraṃ gahetvā tattāya ayokumbhiyā pakkhipeyya ādittāya sampajjalitāya sajotibhūtāya, so tattha pheṇuddehakaṃ paccamāno sakimpi uddhaṃ gaccheyya, sakimpi adho gaccheyya, sakimpi tiriyaṃ gaccheyya, yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ vihāraṃ paribhuñjeyyā"ti cāti (a. ni. 7.72). | And: “What do you think, bhikkhus, which is better, that one should have a strong man take him feet up and head down and plunge him into a red-hot metal cauldron burning, blazing and glowing, to be boiled there in a swirl of froth, and as he boils in the swirl of froth to be swept now up, now down, and now across—or that he should use a dwelling given out of faith by great warrior-nobles …? ” (A IV 133–34). | |
| Imāhi vāḷarajjutiṇhasattiayopaṭṭaayoguḷaayomañcaayopīṭhaayokumbhīupamāhi abhivādanaañjalikammacīvarapiṇḍapātamañcapīṭhavihāraparibhogapaccayaṃ dukkhaṃ dassesi. | to the same intent he showed, by the following similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed, the iron chair, and the iron cauldron, the pain that has as its condition [acceptance of] homage and reverential salutation, and the use of robes, alms food, bed and chair, and dwelling [by unvirtuous bhikkhus] (above). | |
| Tasmā – | ||
| Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ; | 158. Of pain more violent even than the pain In the embracing of a mass of fire? | |
| Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa. | What pleasure has a man of broken virtue Forsaking not sense pleasures, which bear fruit | |
| Abhivādanasādiyane, kiṃ nāma sukhaṃ vipannasīlassa; | What pleasure has he in accepting homage Who, having failed in virtue, must partake | |
| Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa. | Of pain that will excel in agony The crushing of his legs with horse-hair ropes? | |
| Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa; | What pleasure has a man devoid of virtue Accepting salutations of the faithful, | |
| Sattippahāradukkhādhimattadukkhassa yaṃhetu. | Which is the cause of pain acuter still Than pain produced by stabbing with a spear? | |
| Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa; | What is the pleasure in the use of garments For one without restraint, whereby in hell | |
| Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso. | He will for long be forced to undergo The contact of the blazing iron sheet? | |
| Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa; | Although to him his alms food may seem tasty, Who has no virtue, it is direst poison, | |
| Ādittā gilitabbā, ayoguḷā yena cirarattaṃ. | Because of which he surely will be made For long to swallow burning iron balls. | |
| Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo; | And when the virtueless make use of couches And chairs, though reckoned pleasing, it is pain | |
| Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni. | Because they will be tortured long indeed On red-hot blazing iron beds and chairs. | |
| Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati; | Then what delight is there for one unvirtuous Inhabiting a dwelling given in faith, | |
| Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu. | Since for that reason he will have to dwell Shut up inside a blazing iron pan? | |
| Saṅkasarasamācāro, kasambujāto avassuto pāpo; | Described him in these terms: “Of suspect habits, Full of corruption, lecherous as well, By nature evil, | |
| Antopūtīti ca yaṃ, nindanto āha lokagaru. | rotten too within.” The Teacher of the world, in him condemning (as before). | |
| Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa; | So out upon the life of him abiding Without restraint, of him that wears the guise | |
| Assamaṇassa upahataṃ, khatamattānaṃ vahantassa. | Of the ascetic that he will not be, And damages and undermines himself! | |
| Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha; | Avoids it here, as those that would look well Keep far away from dung or from a corpse? | |
| Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa. | What is the life he leads, since any person, No matter who, with virtue to his credit | |
| Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi; | He is not free from any sort of terror, Though free enough from pleasure of attainment; | |
| Supihitasaggadvāro, apāyamaggaṃ samārūḷho. | While heaven’s door is bolted fast against him, He is well set upon the road to hell. | |
| Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño; | Who else if not one destitute of virtue More fit to be the object of compassion? | |
| Dussīlasamo dussī, latāya iti bahuvidhā dosāti. | Many indeed and grave are the defects That brand a man neglectful of his virtue. | |
| Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. | Seeing danger in the failure of virtue should be understood as reviewing in such ways as these. And seeing benefits in perfected virtue should be understood in the opposite sense. | |
| Apica – | 159. Furthermore: | |
| Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ; | His virtue is immaculate, His wearing of the bowl and robes | |
| Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ. | Gives pleasure and inspires trust, His going forth will bear its fruit. | |
| Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno; | A bhikkhu in his virtue pure Has never fear that self-reproach | |
| Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati. | Will enter in his heart: indeed There is no darkness in the sun. | |
| Sīlasampattiyā bhikkhu, sobhamāno tapovane; | A bhikkhu in his virtue bright Shines forth in the Ascetics’ Wood41 |
Comm. NT: 41. An allusion to the Gosiṅga Suttas (MN 31, 32). Все комментарии (1) |
| Pabhāsampattiyā cando, gagane viya sobhati. | As by the brightness of his beams The moon lights up the firmament. | |
| Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno; | Now, if the bodily perfume Of virtuous bhikkhus can succeed | |
| Karoti api devānaṃ, sīlagandhe kathāva kā. | In pleasing even deities, What of the perfume of his virtue? | |
| Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati; | It is more perfect far than all The other perfumes in the world, | |
| Avighātī disā sabbā, sīlagandho pavāyati. | Because the perfume virtue gives Is borne unchecked in all directions. | |
| Appakāpi katā kārā, sīlavante mahapphalā; | The deeds done for a virtuous man, Though they be few, will bear much fruit, | |
| Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ. | And so the virtuous man becomes A vessel of honour and renown. | |
| Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā; | There are no cankers here and now To plague the virtuous man at all; | |
| Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā. | The virtuous man digs out the root Of suffering in lives to come. | |
| Yā manussesu sampatti, yā ca devesu sampadā; | Perfection among human kind And even among deities. | |
| Na sā sampannasīlassa, icchato hoti dullabhā. | If wished for, is not hard to gain For him whose virtue is perfected; | |
| Accantasantā pana yā, ayaṃ nibbānasampadā; | Than the perfection of Nibbāna, The state where utter peace prevails | |
| Mano sampannasīlassa, tameva anudhāvati. | But once his virtue is perfected, His mind then seeks no other kind. | |
| Sabbasampattimūlamhi, sīlamhi iti paṇḍito; | So let a wise man know it well This root of all perfection’s branches. | |
| Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti. | Such is the blessed fruit of virtue, Showing full many a varied form, | |
| Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti. | 160. The mind of one who understands thus, shudders at failure in virtue and reaches out towards the perfecting of virtue. | |
| Tasmā yathāvuttaṃ imaṃ sīlavipattiyā ādīnavaṃ imañca sīlasampattiyā ānisaṃsaṃ disvā sabbādarena sīlaṃ vodāpetabbanti. | So virtue should be cleansed with all care, seeing this danger of failure in virtue and this benefit of the perfection of virtue in the way stated. | |
| Ettāvatā ca "sīle patiṭṭhāya naro sapañño"ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sīlaṃ tāva paridīpitaṃ hoti. | 161.And at this point in the Path of Purification, which is shown under the headings of virtue, concentration and understanding by the stanza, “When a wise man, established well in virtue” (§1), virtue, firstly, has been fully illustrated. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Sīlaniddeso nāma paṭhamo paricchedo. | The first chapter called “The Description of Virtue” |