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english - Nyanamoli thera |
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Yathā pana indriyasaṃvaro satiyā, tathā vīriyena ājīvapārisuddhi sampādetabbā.
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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.
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Vīriyasādhanā hi sā, sammāraddhavīriyassa micchājīvappahānasambhavato.
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For that is accomplished by energy, because the abandoning of wrong livelihood is effected in one who has rightly applied energy.
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Tasmā anesanaṃ appatirūpaṃ pahāya vīriyena piṇḍapātacariyādīhi sammā esanāhi esā sampādetabbā parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā.
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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.
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Tattha apariggahitadhutaṅgassa saṅghato, gaṇato, dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma.
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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.”
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Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva.
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But those obtained on alms round, etc., are of extremely pure origin.
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Pariggahitadhutaṅgassa piṇḍapātacariyādīhi dhutaguṇe cassa pasannānaṃ santikā dhutaṅganiyamānulomena uppannā parisuddhuppādā nāma.
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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.”
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Ekabyādhivūpasamatthañcassa pūtihariṭakīcatumadhuresu uppannesu "catumadhuraṃ aññepi sabrahmacārino paribhuñjissantī"ti cintetvā hariṭakīkhaṇḍameva paribhuñjamānassa dhutaṅgasamādānaṃ patirūpaṃ hoti.
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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,
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Comm. NT: 31. “Four-sweets”—catumadhura: a medicinal sweet made of four ingredients: honey, palm-sugar, ghee and sesame oil.
Все комментарии (1)
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Esa hi "uttamaariyavaṃsiko bhikkhū"ti vuccati.
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for he is then called a bhikkhu who is supreme in the Noble Ones’ heritages (A II 28).
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Ye panete cīvarādayo paccayā, tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti.
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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.
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Senāsane pana apariggahitadhutaṅgassa nimittobhāsaparikathā vaṭṭanti.
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But a hint, indication, or roundabout talk about a resting place is allowable for one who has not taken up the ascetic practices.
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Tattha nimittaṃ nāma senāsanatthaṃ bhūmiparikammādīni karontassa "kiṃ, bhante, kariyati, ko kārāpetī"ti gihīhi vutte "na koci"ti paṭivacanaṃ, yaṃ vā panaññampi evarūpaṃ nimittakammaṃ.
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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.
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Obhāso nāma "upāsakā tumhe kuhiṃ vasathā"ti.
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An “indication” is saying, “Lay follower, where do you live?”
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Pāsāde, bhanteti.
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—”In a mansion, venerable sir”
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"Bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī"ti vacanaṃ, yaṃ vā panaññampi evarūpaṃ obhāsakammaṃ.
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—”But, lay follower, a mansion is not allowed for bhikkhus.” Or any other such giving of indication.
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Parikathā nāma "bhikkhusaṅghassa senāsanaṃ sambādha"nti vacanaṃ, yā vā panaññāpi evarūpā pariyāyakathā.
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“Roundabout talk” is saying, “The resting place for the Community of Bhikkhus is crowded”; or any other such oblique talk.
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Bhesajje sabbampi vaṭṭati.
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115. All, however, is allowed in the case of medicine.
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Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti.
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But when the disease is cured, is it or is it not allowed to use the medicine obtained in this way?
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