Theravadan

From: Pali, Bhikkhu Ñāṇamoli

1. SīlaniddesoChapter I. Description of Virtue (Sīla-niddesa)

SīlasarūpādikathāII. Virtue

6. Evaṃ anekaguṇasaṅgāhakena sīlasamādhipaññāmukhena desitopi panesa visuddhimaggoHowever, even when this path of purification is shown in this way under the headings of virtue, concentration and understanding, each comprising various special qualities,

atisaṅkhepadesitoyeva hoti.it is still only shown extremely briefly.

Tasmā nālaṃ sabbesaṃ upakārāyātiAnd so since that is insufficient to help all,

vitthāramassa dassetuṃ sīlaṃ tāva ārabbha idaṃ pañhākammaṃ hoti.there is, in order to show it in detail, the following set of questions dealing in the first place with virtue:

Kiṃ sīlaṃ, kenaṭṭhena sīlaṃ,(i) What is virtue? (ii) In what sense is it virtue?

kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni, kimānisaṃsaṃ sīlaṃ,(iii) What are its characteristic, function, manifestation, and proximate cause? (iv) What are the benefits of virtue?

katividhaṃ cetaṃ sīlaṃ, ko cassa saṃkileso, kiṃ vodānanti.(v) How many kinds of virtue are there? (vi) What is the defiling of it? (viii) What is the cleansing of it?

Tatridaṃ vissajjanaṃ.Here are the answers:

Kiṃ sīlanti(i) WHAT IS VIRTUE?

pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanādayo dhammā.It is the states beginning with volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties.

Vuttañhetaṃ paṭisambhidāyaṃ ‘‘kiṃ sīlanti cetanā sīlaṃ, cetasikaṃ sīlaṃ,For this is said in the Paṭisambhidā: “What is virtue? There is virtue as volition, virtue as consciousness-concomitant,

saṃvaro sīlaṃ, avītikkamo sīla’’nti (paṭi. ma. 1.39).virtue as restraint, virtue as non-transgression” (Paṭis I 44).

Tattha cetanā sīlaṃ nāma pāṇātipātādīhi vā viramantassa vattapaṭipattiṃ vā pūrentassa cetanā.Herein, virtue as volition is the volition present in one who abstains from killing living things, etc., or in one who fulfils the practice of the duties.

Cetasikaṃ sīlaṃ nāma pāṇātipātādīhi viramantassa virati.Virtue as consciousness-concomitant is the abstinence in one who abstains from killing living things, and so on.

Apica cetanā sīlaṃ nāma pāṇātipātādīni pajahantassa satta kammapathacetanā.Furthermore, virtue as volition is the seven volitions that accompany the first seven of the ten courses of action (kamma) in one who abandons the killing of living things, and so on.

Cetasikaṃ sīlaṃ nāma ‘‘abhijjhaṃ pahāya vigatābhijjhena cetasā viharatī’’ti (dī. ni. 1.217) ādinā nayena vuttā anabhijjhābyāpādasammādiṭṭhidhammā.Virtue as consciousness-concomitant is the three remaining states consisting of non-covetousness, non-ill will, and right view, stated in the way beginning, “Abandoning covetousness, he dwells with a mind free from covetousness” (D I 71).

Saṃvaro sīlanti ettha pañcavidhena saṃvaro veditabbo pātimokkhasaṃvaro, satisaṃvaro,Virtue as restraint should be understood here as restraint in five ways: restraint by the rules of the community (pātimokkha), restraint by mindfulness,

ñāṇasaṃvaro, khantisaṃvaro, vīriyasaṃvaroti.restraint by knowledge, restraint by patience, and restraint by energy.

Tattha iminā pātimokkhasaṃvarena upeto hoti samupetoti (vibha. 511) ayaṃ pātimokkhasaṃvaro.Herein, “restraint by the Pātimokkha” is this: “He is furnished, fully furnished, with this Pātimokkha restraint” (Vibh 246).

Rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatīti (dī. ni. 1.213) ayaṃ satisaṃvaro.“Restraint by mindfulness” is this: “He guards the eye faculty, enters upon restraint of the eye faculty” (D I 70).

Yāni sotāni lokasmiṃ, (ajitāti bhagavā;) Sati tesaṃ nivāraṇaṃ; Sotānaṃ saṃvaraṃ brūmi, paññāyete pidhiyyareti. (su. ni. 1041);“Restraint by knowledge” is this: “The currents in the world that flow, Ajita,” said the Blessed One, “are stemmed by means of mindfulness; restraint of currents I proclaim, by understanding they are dammed” (Sn 1035);

Ayaṃ ñāṇasaṃvaro.this is restraint by knowledge.

Paccayapaṭisevanampi ettheva samodhānaṃ gacchati.And use of requisites is here combined with this.

Yo panāyaṃ khamo hoti sītassa uṇhassātiādinā (ma. ni. 1.24; a. ni. 6.58) nayena āgato, ayaṃ khantisaṃvaro nāma.But what is called “restraint by patience” is that given in the way beginning, “He is one who bears cold and heat” (M I 10).

Yo cāyaṃ uppannaṃ kāmavitakkaṃ nādhivāsetītiādinā (ma. ni. 1.26; a. ni. 6.58) nayena āgato, ayaṃ vīriyasaṃvaro nāma.And what is called “restraint by energy” is that given in the way beginning, “He does not endure a thought of sense desires when it arises” (M I 11);

Ājīvapārisuddhipi ettheva samodhānaṃ gacchati.purification of livelihood is here combined with this.

Iti ayaṃ pañcavidhopi saṃvaro, yā ca pāpabhīrukānaṃ kulaputtānaṃ sampattavatthuto virati,So this fivefold restraint, and the abstinence, in clansmen who dread evil, from any chance of transgression met with,

sabbampetaṃ saṃvarasīlanti veditabbaṃ.should all be understood to be “virtue as restraint.”

Avītikkamo sīlanti samādinnasīlassa kāyikavācasiko anatikkamo.Virtue as non-transgression is the non-transgression, by body or speech, of precepts of virtue that have been undertaken.

Idaṃ tāva kiṃ sīlanti pañhassa vissajjanaṃ.This, in the first place, is the answer to the question, “What is virtue?”

7. Avasesesu kenaṭṭhena sīlanti sīlanaṭṭhena sīlaṃ.Now, as to the rest— (ii) IN WHAT SENSE IS IT VIRTUE? It is virtue (sīla) in the sense of composing (sīlana).

Kimidaṃ sīlanaṃ nāma.What is this composing?

Samādhānaṃ vā, kāyakammādīnaṃ susīlyavasena avippakiṇṇatāti attho.It is either a coordinating (samādhāna), meaning non-inconsistency of bodily action, etc., due to virtuousness;

Upadhāraṇaṃ vā, kusalānaṃ dhammānaṃ patiṭṭhānavasena ādhārabhāvoti attho.or it is an upholding (upadhāraṇa), meaning a state of basis (ādhāra) owing to its serving as foundation for profitable states.

Etadeva hettha atthadvayaṃ saddalakkhaṇavidū anujānanti.For those who understand etymology admit only these two meanings.

Aññe pana siraṭṭho sīlattho, sītalaṭṭho sīlatthoti evamādināpi nayenettha atthaṃ vaṇṇayanti.Others, however, comment on the meaning here in the way beginning, “The meaning of virtue (sīla) is the meaning of head (sira), the meaning of virtue is the meaning of cool (sītala).”

8. Idāni kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha –(iii) Now, WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE? Here:

Sīlanaṃ lakkhaṇaṃ tassa, bhinnassāpi anekadhā; Sanidassanattaṃ rūpassa, yathā bhinnassanekadhā.The characteristic of it is composing, even when analyzed in various ways, as visibility is of visible data even when analyzed in various ways.

Yathā hi nīlapītādibhedena anekadhā bhinnassāpi rūpāyatanassa sanidassanattaṃ lakkhaṇaṃ,Just as visibleness is the characteristic of the visible-data base even when analyzed into the various categories of blue, yellow, etc.,

nīlādibhedena bhinnassāpi sanidassana bhāvānatikkamanato.because even when analyzed into these categories it does not exceed visible-ness,

Tathā sīlassa cetanādibhedena anekadhā bhinnassāpi yadetaṃ kāyakammādīnaṃ samādhānavasena kusalānañca dhammānaṃ patiṭṭhānavasena vuttaṃ sīlanaṃ, tadeva lakkhaṇaṃ,so also this same composing, described above as the coordinating of bodily action, etc., and as the foundation of profitable states, is the characteristic of virtue even when analyzed into the various categories of volition, etc.,

cetanādibhedena bhinnassāpi samādhānapatiṭṭhānabhāvānatikkamanato.because even when analyzed into these categories it does not exceed the state of coordination and foundation.

Evaṃ lakkhaṇassa panassa –While such is its characteristic:

Dussīlyaviddhaṃsanatā , anavajjaguṇo tathā; Kiccasampattiatthena, raso nāma pavuccati.Its function has a double sense, as action, to stop misconduct, and as achievement, the quality of blamelessness in virtuous men.

Tasmā idaṃ sīlaṃ nāma kiccaṭṭhena rasena dussīlyaviddhaṃsanarasaṃ,So what is called virtue should be understood to have the function (nature) of stopping misconduct as its function (nature) in the sense of action,

sampattiatthena rasena anavajjarasanti veditabbaṃ.and a blameless function (nature) as its function (nature) in the sense of achievement.

Lakkhaṇādīsu hi kiccameva sampatti vā rasoti vuccati.For under these headings of characteristic, etc., it is action (kicca) or it is achievement (sampatti) that is called “function” (rasa—nature).

Soceyyapaccupaṭṭhānaṃ, tayidaṃ tassa viññuhi; Ottappañca hirī ceva, padaṭṭhānanti vaṇṇitaṃ.Now, virtue, so say those who know, shows itself as purity; and for its proximate cause they tell the pair, conscience and shame, as well.

Tayidaṃ sīlaṃ kāyasoceyyaṃ vacīsoceyyaṃ manosoceyyanti (a. ni. 3.121) evaṃ vuttasoceyyapaccupaṭṭhānaṃ,This virtue is manifested as the kinds of purity stated thus: “Bodily purity, verbal purity, mental purity” (A I 271);

soceyyabhāvena paccupaṭṭhāti gahaṇabhāvaṃ gacchati.it is manifested, comes to be apprehended, as a pure state.

Hirottappañca panassa viññūhi padaṭṭhānanti vaṇṇitaṃ, āsannakāraṇanti attho.But conscience and shame are said by those who know to be its proximate cause; its near reason, is the meaning.

Hirottappe hi sati sīlaṃ uppajjati ceva tiṭṭhati ca.For when conscience and shame are in existence, virtue arises and persists;

Asati neva uppajjati, na tiṭṭhatīti.and when they are not, it neither arises nor persists.

Evaṃ sīlassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni veditabbāni.This is how virtue's characteristic, function, manifestation, and proximate cause, should be understood.

SīlānisaṃsakathāIII. Benefits of Virtue

9. Kimānisaṃsaṃ sīlanti23. (iv) WHAT ARE THE BENEFITS OF VIRTUE?

avippaṭisārādianekaguṇapaṭilābhānisaṃsaṃ.Its benefits are the acquisition of the several special qualities beginning with non-remorse.

Vuttañhetaṃ – ‘‘avippaṭisāratthāni kho, ānanda, kusalāni sīlāni avippaṭisārānisaṃsānī’’ti (a. ni. 11.1).For this is said: “Ānanda, profitable habits (virtues) have non-remorse as their aim and non-remorse as their benefit” (A V 1).

Aparampi vuttaṃ ‘‘pañcime gahapatayo ānisaṃsā sīlavato sīlasampadāya.Also it is said further: “Householder, there are these five benefits for the virtuous in the perfecting of virtue.

Katame pañca?What five?

Idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṃ mahantaṃ bhogakkhandhaṃ adhigacchati,Here, householder, one who is virtuous, possessed of virtue, obtains a large fortune as a consequence of diligence;

ayaṃ paṭhamo ānisaṃso sīlavato sīlasampadāya.this is the first benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati,Again, of one who is virtuous, possessed of virtue, a fair name is spread abroad;

ayaṃ dutiyo ānisaṃso sīlavato sīlasampadāya.this is the second benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavā sīlasampanno yaññadeva parisaṃ upasaṅkamati yadi khattiyaparisaṃ yadi brāhmaṇaparisaṃ yadi gahapatiparisaṃ yadi samaṇaparisaṃ,Again, whenever one who is virtuous, possessed of virtue, enters an assembly, whether of khattiyas (warrior-nobles) or brahmans or householders or ascetics,

visārado upasaṅkamati amaṅkubhūto,he does so without fear or hesitation;

ayaṃ tatiyo ānisaṃso sīlavato sīlasampadāya.this is the third benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavā sīlasampanno asammūḷho kālaṃ karoti,Again, one who is virtuous, possessed of virtue, dies unconfused;

ayaṃ catuttho ānisaṃso sīlavato sīlasampadāya.this is the fourth benefit for the virtuous in the perfecting of virtue.

Puna caparaṃ gahapatayo sīlavā sīlasampanno kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati,Again, one who is virtuous, possessed of virtue, on the breakup of the body, after death, reappears in a happy destiny, in the heavenly world;

ayaṃ pañcamo ānisaṃso sīlavato sīlasampadāyā’’ti (dī. ni. 2.150; a. ni. 5.213; mahāva. 285).this is the fifth benefit for the virtuous in the perfecting of virtue” (D II 86).

Aparepi ‘‘ākaṅkheyya ce, bhikkhave, bhikkhu sabrahmacārīnaṃ piyo ca assaṃ manāpo ca garu ca bhāvanīyo cāti, sīlesvevassa paripūrakārī’’tiādinā (ma. ni. 1.65) nayena piyamanāpatādayo āsavakkhayapariyosānā anekā sīlānisaṃsā vuttā.There are also the many benefits of virtue beginning with being dear and loved and ending with destruction of cankers described in the passage beginning, “If a bhikkhu should wish, ‘May I be dear to my fellows in the life of purity and loved by them, held in respect and honoured by them,’ let him perfect the virtues” (M I 33).

Evaṃ avippaṭisārādianekaguṇānisaṃsaṃ sīlaṃ.This is how virtue has as its benefits the several special qualities beginning with non-remorse.

Apica –24. Furthermore:

Sāsane kulaputtānaṃ, patiṭṭhā natthi yaṃ vinā; Ānisaṃsaparicchedaṃ, tassa sīlassa ko vade.Dare anyone a limit place On benefits that virtue brings, Without which virtue clansmen find No footing in the dispensation?

Na gaṅgā yamunā cāpi, sarabhū vā sarasvatī; Ninnagā vāciravatī, mahī vāpi mahānadī.No Ganges, and no Yamunā No Sarabhū, Sarassathī, Or flowing Aciravatī, Or noble River of Mahī,

Sakkuṇanti visodhetuṃ, taṃ malaṃ idha pāṇinaṃ; Visodhayati sattānaṃ, yaṃ ve sīlajalaṃ malaṃ.Is able to wash out the stain In things that breathe here in the world; For only virtue's water can Wash out the stain in living things.

Na taṃ sajaladā vātā, na cāpi haricandanaṃ; Neva hārā na maṇayo, na candakiraṇaṅkurā.No breezes that come bringing rain, No balm of yellow sandalwood, No necklaces beside, or gems Or soft effulgence of moonbeams,

Samayantīdha sattānaṃ, pariḷāhaṃ surakkhitaṃ; Yaṃ sameti idaṃ ariyaṃ, sīlaṃ accantasītalaṃ.Can here avail to calm and soothe Men's fevers in this world; whereas This noble, this supremely cool, Well-guarded virtue quells the flame.

Sīlagandhasamo gandho, kuto nāma bhavissati; Yo samaṃ anuvāte ca, paṭivāte ca vāyati.Where is there to be found the scent That can with virtue's scent compare, And that is borne against the wind As easily as with it?

Saggārohaṇasopānaṃ, aññaṃ sīlasamaṃ kuto; Dvāraṃ vā pana nibbāna, nagarassa pavesane.Where Can such another stair be found That climbs, as virtue does, to heaven? Or yet another door that gives Onto the City of Nibbāna?

Sobhantevaṃ na rājāno, muttāmaṇivibhūsitā; Yathā sobhanti yatino, sīlabhūsanabhūsitā.Shine as they may, there are no kings Adorned with jewellery and pearls That shine as does a man restrained Adorned with virtue's ornament.

Attānuvādādibhayaṃ, viddhaṃsayati sabbaso; Janeti kittihāsañca, sīlaṃ sīlavataṃ sadā.Virtue entirely does away With dread of self-blame and the like; Their virtue to the virtuous Gives gladness always by its fame.

Guṇānaṃ mūlabhūtassa, dosānaṃ balaghātino; Iti sīlassa viññeyyaṃ, ānisaṃsakathāmukhanti.From this brief sketch it may be known How virtue brings reward, and how This root of all good qualities Robs of its power every fault.

SīlappabhedakathāIV. Classification of Virtue

10. Idāni yaṃ vuttaṃ katividhaṃ cetaṃ sīlanti, tatridaṃ vissajjanaṃ.25. (v) Now, here is the answer to the question, HOW MANY KINDS OF VIRTUE ARE THERE?

Sabbameva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena ekavidhaṃ.1. Firstly all this virtue is of one kind by reason of its own characteristic of composing.

Cārittavārittavasena duvidhaṃ.2. It is of two kinds as keeping and avoiding.

Tathā ābhisamācārikaādibrahmacariyakavasena, viratiavirativasena,3. Likewise as that of good behaviour and that of the beginning of the life of purity, 4. As abstinence and non-abstinence,

nissitānissitavasena, kālapariyantaāpāṇakoṭikavasena,5. As dependent and independent, 6. As temporary and lifelong,

sapariyantāpariyantavasena, lokiyalokuttaravasena ca.7. As limited and unlimited, 8. As mundane and supramundane.

Tividhaṃ hīnamajjhimapaṇītavasena.9. It is of three kinds as inferior, medium, and superior.

Tathā attādhipateyyalokādhipateyyadhammādhipateyyavasena, parāmaṭṭhāparāmaṭṭhapaṭippassaddhivasena,10. Likewise as giving precedence to self, giving precedence to the world, and giving precedence to the Dhamma, 11. As adhered to, not adhered to, and tranquillized.

visuddhāvisuddhavematikavasena, sekkhāsekkhanevasekkhanāsekkhavasena ca.12. As purified, unpurified, and dubious. 13. As that of the trainer, that of the non-trainer, and that of the neither-trainer-nor-non-trainer.

Catubbidhaṃ hānabhāgiyaṭhitibhāgiyavisesabhāgiyanibbedhabhāgiyavasena.14. It is of four kinds as partaking of diminution, of stagnation, of distinction, of penetration.

Tathā bhikkhubhikkhunīanupasampannagahaṭṭhasīlavasena, pakatiācāradhammatāpubbahetukasīlavasena,15. Likewise as that of bhikkhus, of bhikkhunīs, of the not-fully-admitted, of the laity, 16. As natural, customary, necessary, due to previous causes,

pātimokkhasaṃvaraindriyasaṃvaraājīvapārisuddhipaccayasannissitasīlavasena ca.17. As virtue of Pātimokkha restraint, of restraint of sense faculties, of purification of livelihood, and that concerning requisites.

Pañcavidhaṃ pariyantapārisuddhisīlādivasena.18. It is of five kinds as virtue consisting in limited purification, etc.;

Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘pañca sīlāni – pariyantapārisuddhisīlaṃ, apariyantapārisuddhisīlaṃ,for this is said in the Paṭisambhidā: “Five kinds of virtue: virtue consisting in limited purification, virtue consisting in unlimited purification,

paripuṇṇapārisuddhisīlaṃ, aparāmaṭṭhapārisuddhisīlaṃ,virtue consisting in fulfilled purification, virtue consisting in unadhered-to purification,

paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37).virtue consisting in tranquillized purification” (Paṭis I 42).

Tathā pahānaveramaṇīcetanāsaṃvarāvītikkamavasena.19. Likewise as abandoning, refraining, volition, restraint, and non-transgression.

11. Tattha ekavidhakoṭṭhāse attho vuttanayeneva veditabbo.26. 1. Herein, in the section dealing with that of one kind, the meaning should be understood as already stated.

Duvidhakoṭṭhāse yaṃ bhagavatā ‘‘idaṃ kattabba’’nti paññattasikkhāpadapūraṇaṃ,2. In the section dealing with that of two kinds: fulfilling a training precept announced by the Blessed One thus: “This should be done”

taṃ cārittaṃ.is keeping;

Yaṃ ‘‘idaṃ na kattabba’’nti paṭikkhittassa akaraṇaṃ, taṃ vārittaṃ.not doing what is prohibited by him thus: “This should not be done” is avoiding.

Tatrāyaṃ vacanattho.Herein, the word-meaning is this:

Caranti tasmiṃ sīlesu paripūrakāritāya pavattantīti cārittaṃ.they keep (caranti) within that, they proceed as people who fulfil the virtues, thus it is keeping (cāritta);

Vāritaṃ tāyanti rakkhanti tenāti vārittaṃ.they preserve, they protect, they avoid, thus it is avoiding.

Tattha saddhāvīriyasādhanaṃ cārittaṃ, saddhāsādhanaṃ vārittaṃ.Herein, keeping is accomplished by faith and energy; avoiding, by faith and mindfulness.

Evaṃ cārittavārittavasena duvidhaṃ.This is how it is of two kinds as keeping and avoiding.

Dutiyaduke abhisamācāroti uttamasamācāro.27. 3. In the second dyad good behaviour is the best kind of behaviour.

Abhisamācāro eva ābhisamācārikaṃ.Good behaviour itself is that of good behaviour;

Abhisamācāraṃ vā ārabbha paññattaṃ ābhisamācārikaṃ,or what is announced for the sake of good behaviour is that of good behaviour.

ājīvaṭṭhamakato avasesasīlassetaṃ adhivacanaṃ.This is a term for virtue other than that which has livelihood as eighth.

Maggabrahmacariyassa ādibhāvabhūtanti ādibrahmacariyakaṃ,It is the initial stage of the life of purity consisting in the path, thus it is that of the beginning of the life of purity.

ājīvaṭṭhamakasīlassetaṃ adhivacanaṃ.This is a term for the virtue that has livelihood as eighth.

Tañhi maggassa ādibhāvabhūtaṃ, pubbabhāgeyeva parisodhetabbato.It is the initial stage of the path because it has actually to be purified in the prior stage too.

Tenāha – ‘‘pubbeva kho panassa kāyakammaṃ vacīkammaṃ ājīvo suparisuddho hotī’’ti (ma. ni. 3.431).Hence it is said: “But his bodily action, his verbal action, and his livelihood have already been purified earlier” (M III 289).

Yāni vā sikkhāpadāni khuddānukhuddakānīti vuttāni, idaṃ ābhisamācārikasīlaṃ.Or the training precepts called “lesser and minor” (D II 154) are that of good behaviour;

Sesaṃ ādibrahmacariyakaṃ.the rest are that of the beginning of the life of purity.

Ubhatovibhaṅgapariyāpannaṃ vā ādibrahmacariyakaṃ.Or what is included in the Double Code (the bhikkhus' and bhikkhunīs' Pātimokkha) is that of the beginning of the life of purity;

Khandhakavattapariyāpannaṃ ābhisamācārikaṃ.and that included in the duties set out in the Khandhakas of Vinaya is that of good behaviour.

Tassa sampattiyā ādibrahmacariyakaṃ sampajjati.Through its perfection that of the beginning of the life of purity comes to be perfected.

Tenevāha – ‘‘so vata, bhikkhave, bhikkhu ābhisamācārikaṃ dhammaṃ aparipūretvā ādibrahmacariyakaṃ dhammaṃ paripūressatīti netaṃ ṭhānaṃ vijjatī’’ti (a. ni. 5.21).Hence it is said also “that this bhikkhu shall fulfil the state consisting in the beginning of the life of purity without having fulfilled the state consisting in good behaviour—that is not possible” (A III 14–15).

Evaṃ ābhisamācārikaādibrahmacariyakavasena duvidhaṃ.So it is of two kinds as that of good behaviour and that of the beginning of the life of purity.

Tatiyaduke pāṇātipātādīhi veramaṇimattaṃ viratisīlaṃ.28. 4. In the third dyad virtue as abstinence is simply abstention from killing living things, etc.;

Sesaṃ cetanādi aviratisīlantithe other kinds consisting in volition, etc., are virtue as non-abstinence.

evaṃ viratiavirativasena duvidhaṃ.So it is of two kinds as abstinence and non-abstinence.

Catutthaduke nissayoti dve nissayā taṇhānissayo ca diṭṭhinissayo ca.29. 5. In the fourth dyad there are two kinds of dependence: dependence through craving and dependence through false views.

Tattha yaṃ ‘‘imināhaṃ sīlena devo vā bhavissāmi devaññataro vā’’ti (dī. ni. 3.320; ma. ni. 1.186; a. ni. 5.206; 7.50) evaṃ bhavasampattiṃ ākaṅkhamānena pavattitaṃ,Herein, that produced by one who wishes for a fortunate kind of becoming thus, “Through this virtuous conduct rite I shall become a great deity or some minor deity” (M I 102),

idaṃ taṇhānissitaṃ.is dependent through craving.

Yaṃ ‘‘sīlena suddhī’’ti evaṃ suddhidiṭṭhiyā pavattitaṃ,That produced through such false view about purification as “Purification is through virtuous conduct” (Vibh 374)

idaṃ diṭṭhinissitaṃ.is dependent through false view.

Yaṃ pana lokuttaraṃ lokiyañca tasseva sambhārabhūtaṃ,But the supramundane, and the mundane that is the prerequisite for the aforesaid supramundane,

idaṃ anissitantiare independent.

evaṃ nissitānissitavasena duvidhaṃ.So it is of two kinds as dependent and independent.

Pañcamaduke kālaparicchedaṃ katvā samādinnaṃ sīlaṃ kālapariyantaṃ.30. 6. In the fifth dyad temporary virtue is that undertaken after deciding on a time limit.

Yāvajīvaṃ samādiyitvā tatheva pavattitaṃ āpāṇakoṭikantiLifelong virtue is that practiced in the same way but undertaking it for as long as life lasts.

evaṃ kālapariyantaāpāṇakoṭikavasena duvidhaṃ.So it is of two kinds as temporary and lifelong.

Chaṭṭhaduke lābhayasañātiaṅgajīvitavasena diṭṭhapariyantaṃ sapariyantaṃ nāma.31. 7. In the sixth dyad the limited is that seen to be limited by gain, fame, relatives, limbs, or life.

Viparītaṃ apariyantaṃ.The opposite is unlimited.

Vuttampi cetaṃ paṭisambhidāyaṃ ‘‘katamaṃ taṃ sīlaṃ sapariyantaṃ? Atthi sīlaṃ lābhapariyantaṃ, atthi sīlaṃ yasapariyantaṃ,And this is said in the Paṭisambhidā: “What is the virtue that has a limit? There is virtue that has gain as its limit, there is virtue that has fame as its limit,

atthi sīlaṃ ñātipariyantaṃ, atthi sīlaṃ aṅgapariyantaṃ,there is virtue that has relatives as its limit, there is virtue that has limbs as its limit,

atthi sīlaṃ jīvitapariyantaṃ.there is virtue that has life as its limit.

Katamaṃ taṃ sīlaṃ lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamati,What is virtue that has gain as its limit? Here someone with gain as cause, with gain as condition, with gain as reason, transgresses a training precept as undertaken:

idaṃ taṃ sīlaṃ lābhapariyanta’’nti (paṭi. ma. 1.38).that virtue has gain as its limit” (Paṭis I 43),

Eteneva upāyena itarānipi vitthāretabbāni.and the rest should be elaborated in the same way.

Apariyantavissajjanepi vuttaṃ ‘‘katamaṃ taṃ sīlaṃ na lābhapariyantaṃ? Idhekacco lābhahetu lābhapaccayā lābhakāraṇā yathāsamādinnaṃ sikkhāpadaṃ vītikkamāya cittampi na uppādeti,Also in the answer dealing with the unlimited it is said: “What is virtue that does not have gain as its limit? Here someone does not, with gain as cause, with gain as condition, with gain as reason, even arouse the thought of transgressing a training precept as undertaken,

kiṃ so vītikkamissati,how then shall he actually transgress it?

idaṃ taṃ sīlaṃ na lābhapariyanta’’nti (paṭi. ma. 1.38).That virtue does not have gain as its limit” (Paṭis I 44),

Etenevupāyena itarānipi vitthāretabbāni.and the rest should be elaborated in the same way.

Evaṃ sapariyantāpariyantavasena duvidhaṃ.So it is of two kinds as limited and unlimited.

Sattamaduke sabbampi sāsavaṃ sīlaṃ lokiyaṃ.32. 8. In the seventh dyad all virtue subject to cankers is mundane;

Anāsavaṃ lokuttaraṃ.that not subject to cankers is supramundane.

Tattha lokiyaṃ bhavavisesāvahaṃ hoti bhavanissaraṇassa ca sambhāro.Herein, the mundane brings about improvement in future becoming and is a prerequisite for the escape from becoming,

Yathāha – ‘‘vinayo saṃvaratthāya, saṃvaro avippaṭisāratthāya, avippaṭisāro pāmojjatthāya, pāmojjaṃ pītatthāya,according as it is said: “Discipline is for the purpose of restraint, restraint is for the purpose of non-remorse, non-remorse is for the purpose of gladdening, gladdening is for the purpose of happiness,

pīti passaddhatthāya, passaddhi sukhatthāya, sukhaṃ samādhatthāya, samādhi yathābhūtañāṇadassanatthāya,happiness is for the purpose of tranquillity, tranquillity is for the purpose of bliss, bliss is for the purpose of concentration, concentration is for the purpose of correct knowledge and vision,

yathābhūtañāṇadassanaṃ nibbidatthāya, nibbidā virāgatthāya, virāgo vimuttatthāya,correct knowledge and vision is for the purpose of dispassion, dispassion is for the purpose of fading away of greed, fading away is for the purpose of deliverance,

vimutti vimuttiñāṇadassanatthāya, vimuttiñāṇadassanaṃ anupādāparinibbānatthāya,deliverance is for the purpose of knowledge and vision of deliverance, knowledge and vision of deliverance is for the purpose of complete extinction of craving, etc. through not clinging.

etadatthā kathā, etadatthā mantanā, etadatthā upanisā, etadatthaṃ sotāvadhānaṃ, yadidaṃ anupādācittassa vimokkho’’ti (pari. 366).Talk has that purpose, counsel has that purpose, support has that purpose, giving ear has that purpose, that is to say, the liberation of the mind through not clinging” (Vin V 164).

Lokuttaraṃ bhavanissaraṇāvahaṃ hoti paccavekkhaṇañāṇassa ca bhūmītiThe supramundane brings about the escape from becoming and is the plane of reviewing knowledge.

evaṃ lokiyalokuttaravasena duvidhaṃ.So it is of two kinds as mundane and supramundane.

12. Tikesu paṭhamattike hīnena chandena cittena vīriyena vīmaṃsāya vā pavattitaṃ hīnaṃ.33. 9. In the first of the triads the inferior is produced by inferior zeal, purity of consciousness, energy, or inquiry;

Majjhimehi chandādīhi pavattitaṃ majjhimaṃ.the medium is produced by medium zeal, etc.;

Paṇītehi paṇītaṃ.the superior, by superior (zeal, and so on).

Yasakāmatāya vā samādinnaṃ hīnaṃ.That undertaken out of desire for fame is inferior;

Puññaphalakāmatāya majjhimaṃ.that undertaken out of desire for the fruits of merit is medium;

Kattabbamevidanti ariyabhāvaṃ nissāya samādinnaṃ paṇītaṃ.that undertaken for the sake of the noble state thus, “This has to be done” is superior.

‘‘Ahamasmi sīlasampanno, ime panaññe bhikkhū dussīlā pāpadhammā’’ti evaṃ attukkaṃsanaparavambhanādīhi upakkiliṭṭhaṃ vā hīnaṃ.Or again, that defiled by self-praise and disparagement of others, etc., thus, “I am possessed of virtue, but these other bhikkhus are ill-conducted and evil-natured” (M I 193), is inferior;

Anupakkiliṭṭhaṃ lokiyaṃ sīlaṃ majjhimaṃ.undefiled mundane virtue is medium;

Lokuttaraṃ paṇītaṃ.supramundane is superior.

Taṇhāvasena vā bhavabhogatthāya pavattitaṃ hīnaṃ.Or again, that motivated by craving, the purpose of which is to enjoy continued existence, is inferior;

Attano vimokkhatthāya pavattitaṃ majjhimaṃ.that practiced for the purpose of one's own deliverance is medium;

Sabbasattānaṃ vimokkhatthāya pavattitaṃ pāramitāsīlaṃ paṇītantithe virtue of the perfections practiced for the deliverance of all beings is superior.

evaṃ hīnamajjhimapaṇītavasena tividhaṃ.So it is of three kinds as inferior, medium, and superior.

Dutiyattike attano ananurūpaṃ pajahitukāmena attagarunā attanigāravena pavattitaṃ34. 10. In the second triad that practiced out of self-regard by one who regards self and desires to abandon what is unbecoming to self

attādhipateyyaṃ.is virtue giving precedence to self.

Lokāpavādaṃ pariharitukāmena lokagarunā loke gāravena pavattitaṃThat practiced out of regard for the world and out of desire to ward off the censure of the world

lokādhipateyyaṃ.is virtue giving precedence to the world.

Dhammamahattaṃ pūjetukāmena dhammagarunā dhammagāravena pavattitaṃThat practiced out of regard for the Dhamma and out of desire to honour the majesty of the Dhamma

dhammādhipateyyantiis virtue giving precedence to the Dhamma.

evaṃ attādhipateyyādivasena tividhaṃ.So it is of three kinds as giving precedence to self, and so on.

Tatiyattike yaṃ dukesu nissitanti vuttaṃ,35. 11. In the third triad the virtue that in the dyads was called dependent (no. 5)

taṃ taṇhādiṭṭhīhi parāmaṭṭhattā parāmaṭṭhaṃ.is adhered-to because it is adhered-to through craving and false view.

Puthujjanakalyāṇakassa maggasambhārabhūtaṃThat practiced by the magnanimous ordinary man as the prerequisite of the path,

sekkhānañca maggasampayuttaṃ aparāmaṭṭhaṃ.and that associated with the path in trainers, are not-adhered-to.

Sekkhāsekkhānaṃ phalasampayuttaṃ paṭippassaddhanti evaṃ parāmaṭṭhādivasena tividhaṃ.That associated with trainers' and non-trainers' fruition is tranquillized. So it is of three kinds as adhered-to, and so on.

Catutthattike yaṃ āpattiṃ anāpajjantena pūritaṃ, āpajjitvā vā puna katapaṭikammaṃ, taṃ visuddhaṃ.36. 12. In the fourth triad that fulfilled by one who has committed no offence or has made amends after committing one is pure.

Āpattiṃ āpannassa akatapaṭikammaṃ avisuddhaṃ.So long as he has not made amends after committing an offence it is impure.

Vatthumhi vā āpattiyā vā ajjhācāre vā vematikassa sīlaṃVirtue in one who is dubious about whether a thing constitutes an offence or about what grade of offence has been committed or about whether he has committed an offence

vematikasīlaṃ nāma.is dubious.

Tattha yoginā avisuddhasīlaṃ visodhetabbaṃ,Herein, the meditator should purify impure virtue.

vematike vatthujjhācāraṃ akatvā vimati paṭivinetabbāIf dubious, he should avoid cases about which he is doubtful and should get his doubts cleared up.

‘‘iccassa phāsu bhavissatī’’ti evaṃ visuddhādivasena tividhaṃ.In this way his mind will be kept at rest. So it is of three kinds as pure, and so on.

Pañcamattike catūhi ariyamaggehi tīhi ca sāmaññaphalehi sampayuttaṃ sīlaṃ sekkhaṃ.37. 13. In the fifth triad the virtue associated with the four paths and with the first three fruitions is that of the trainer.

Arahattaphalasampayuttaṃ asekkhaṃ.That associated with the fruition of Arahantship is that of the non-trainer.

Sesaṃ nevasekkhanāsekkhanti evaṃ sekkhādivasena tividhaṃ.The remaining kinds are that of the neither-trainer-nor-non-trainer. So it is of three kinds as that of the trainer, and so on.

Paṭisambhidāyaṃ pana yasmā loke tesaṃ tesaṃ sattānaṃ pakatipi sīlanti vuccati, yaṃ sandhāya38. But in the world the nature of such and such beings is called their “habit” (sīla) of which they say:

‘‘ayaṃ sukhasīlo, ayaṃ dukkhasīlo, ayaṃ kalahasīlo, ayaṃ maṇḍanasīlo’’ti bhaṇanti,“This one is of happy habit (sukha-sīla), this one is of unhappy habit, this one is of quarrelsome habit, this one is of dandified habit.”

tasmā tena pariyāyena ‘‘tīṇi sīlāni,Because of that it is said in the Paṭisambhidā figuratively: “Three kinds of virtue (habit):

kusalasīlaṃ akusalasīlaṃ abyākatasīlanti (paṭi. ma. 1.39).profitable virtue, unprofitable virtue, indeterminate virtue” (Paṭis I 44).

Evaṃ kusalādivasenapi tividhanti vuttaṃ.So it is also called of three kinds as profitable, and so on.

Tattha akusalaṃ imasmiṃ atthe adhippetassa sīlassa lakkhaṇādīsu ekenapi na sametīti idha na upanītaṃ,Of these, the unprofitable is not included here since it has nothing whatever to do with the headings beginning with the characteristic, which define virtue in the sense intended in this chapter.

tasmā vuttanayenevassa tividhatā veditabbā.So the threefoldness should be understood only in the way already stated.

13. Catukkesu paṭhamacatukke –39. 14. In the first of the tetrads:

Yodha sevati dussīle, sīlavante na sevati; Vatthuvītikkame dosaṃ, na passati aviddasu.The unvirtuous he cultivates, He visits not the virtuous, And in his ignorance he sees No fault in a transgression here,

Micchāsaṅkappabahulo, indriyāni na rakkhati; Evarūpassa ve sīlaṃ, jāyate hānabhāgiyaṃ.With wrong thoughts often in his mind His faculties he will not guard— Virtue in such a constitution Comes to partake of diminution.

Yo panattamano hoti, sīlasampattiyā idha; Kammaṭṭhānānuyogamhi, na uppādeti mānasaṃ.But he whose mind is satisfied. With virtue that has been achieved, Who never thinks to stir himself And take a meditation subject up,

Tuṭṭhassa sīlamattena, aghaṭantassa uttari; Tassa taṃ ṭhitibhāgiyaṃ, sīlaṃ bhavati bhikkhuno.Contented with mere virtuousness, Nor striving for a higher state— His virtue bears the appellation Of that partaking of stagnation.

Sampannasīlo ghaṭati, samādhatthāya yo pana; Visesabhāgiyaṃ sīlaṃ, hoti etassa bhikkhuno.But who, possessed of virtue, strives With concentration for his aim— That bhikkhu's virtue in its function Is called partaking of distinction.

Atuṭṭho sīlamattena, nibbidaṃ yonuyuñjati; Hoti nibbedhabhāgiyaṃ, sīlametassa bhikkhunoti.Who finds mere virtue not enough But has dispassion for his goal— His virtue through such aspiration Comes to partake of penetration.

Evaṃ hānabhāgiyādivasena catubbidhaṃ.So it is of four kinds as partaking of diminution, and so on.

Dutiyacatukke bhikkhū ārabbha paññattasikkhāpadāni, yāni ca nesaṃ bhikkhunīnaṃ paññattito rakkhitabbāni,40. 15. In the second tetrad there are training precepts announced for bhikkhus to keep irrespective of what is announced for bhikkhunīs.

idaṃ bhikkhusīlaṃ.This is the virtue of bhikkhus.

Bhikkhuniyo ārabbha paññattasikkhāpadāni, yāni ca tāsaṃ bhikkhūnaṃ paññattito rakkhitabbāni,There are training precepts announced for bhikkhunīs to keep irrespective of what is announced for bhikkhus.

idaṃ bhikkhunisīlaṃ.This is the virtue of bhikkhunīs.

Sāmaṇerasāmaṇerīnaṃ dasasīlāni anupasampannasīlaṃ.The ten precepts of virtue for male and female novices are the virtue of the not fully admitted.

Upāsakaupāsikānaṃ niccasīlavasena pañcasikkhāpadāni, sati vā ussāhe dasa, uposathaṅgavasena aṭṭhāti idaṃ gahaṭṭhasīlantiThe five training precepts—ten when possible—as a permanent undertaking and eight as the factors of the Uposatha Day, for male and female lay followers are the virtue of the laity.

evaṃ bhikkhusīlādivasena catubbidhaṃ.So it is of four kinds as the virtue of bhikkhus, and so on.

Tatiyacatukke uttarakurukānaṃ manussānaṃ avītikkamo pakatisīlaṃ.41. 16. In the third tetrad the non-transgression on the part of Uttarakuru human beings is natural virtue.

Kuladesapāsaṇḍānaṃ attano attano mariyādācārittaṃ ācārasīlaṃ.Each clan's or locality's or sect's own rules of conduct are customary virtue.

‘‘Dhammatā esā, ānanda, yadā bodhisatto mātukucchiṃ okkanto hoti na bodhisattamātu purisesu mānasaṃ uppajji kāmaguṇūpasaṃhita’’nti evaṃ vuttaṃ bodhisattamātusīlaṃ dhammatāsīlaṃ.The virtue of the Bodhisatta's mother described thus: “It is the necessary rule, Ānanda, that when the Bodhisatta has descended into his mother's womb, no thought of men that is connected with the cords of sense desire comes to her” (D II 13), is necessary virtue.

Mahākassapādīnaṃ pana suddhasattānaṃ, bodhisattassa ca tāsu tāsu jātīsu sīlaṃ pubbahetukasīlantiBut the virtue of such pure beings as Mahā Kassapa, etc., and of the Bodhisatta in his various births is virtue due to previous causes.

evaṃ pakatisīlādivasena catubbidhaṃ.So it is of four kinds as natural virtue, and so on.

Catutthacatukke yaṃ bhagavatā ‘‘idha bhikkhu pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesū’’ti (vibha. 508; dī. ni. 1.193) vuttaṃ sīlaṃ,42. 17. In the fourth tetrad: (a) The virtue described by the Blessed One thus: “Here a bhikkhu dwells restrained with the Pātimokkha restraint, possessed of the proper conduct and resort, and seeing fear in the slightest fault, he trains himself by undertaking the precepts of training, (Vibh 244)”

idaṃ pātimokkhasaṃvarasīlaṃ nāma.is virtue of Pātimokkha restraint.

Yaṃ pana ‘‘so cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ,(b) That described thus: “On seeing a visible object with the eye, he apprehends neither the signs nor the particulars through which, if he left the eye faculty unguarded, evil and unprofitable states of covetousness and grief might invade him;

tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.he enters upon the way of its restraint, he guards the eye faculty, undertakes the restraint of the eye faculty.

Sotena saddaṃ sutvā…pe… ghānena gandhaṃ ghāyitvā…pe… jivhāya rasaṃ sāyitvā…pe… kāyena phoṭṭhabbaṃ phusitvā…pe…On hearing a sound with the ear … On smelling an odour with the nose … On tasting a flavour with the tongue … On touching a tangible object with the body …

manasā dhammaṃ viññāya na nimittaggāhī…pe… manindriye saṃvaraṃ āpajjatī’’ti (ma. ni. 1.22, 411; dī. ni. 1.213; a. ni. 4.198) vuttaṃ, idaṃ indriyasaṃvarasīlaṃ.On cognizing a mental object with the mind, he apprehends neither the signs nor the particulars through which, if he left the mind faculty unguarded, evil and unprofitable states of covetousness and grief might invade him; he enters upon the way of its restraint, he guards the mind faculty, undertakes the restraint of the mind faculty (M I 180), is virtue of restraint of the sense faculties.

Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, ‘‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā’’ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati,(c) Abstinence from such wrong livelihood as entails transgression of the six training precepts announced with respect to livelihood and entails the evil states beginning with “Scheming, talking, hinting, belittling, pursuing gain with gain” (M II 75)

idaṃ ājīvapārisuddhisīlaṃ.is virtue of livelihood purification.

‘‘Paṭisaṅkhā yoniso cīvaraṃ paṭisevati, yāvadeva sītassa paṭighātāyā’’ti (ma. ni. 1.23; a. ni. 6.58) ādinā nayena vutto paṭisaṅkhānaparisuddho catupaccayaparibhogo paccayasannissitasīlaṃ nāma.(d) Use of the four requisites that is purified by the reflection stated in the way beginning, “Reflecting wisely, he uses the robe only for protection from cold” (M I 10) is called virtue concerning requisites.

14. Pātimokkhasaṃvarasīlaṃ(a) Virtue of Pātimokkha Restraint

Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā.43. Here is an explanatory exposition together with a word commentary starting from the beginning.

Idhāti imasmiṃ sāsane.(a) Here: in this dispensation.

Bhikkhūti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto.A bhikkhu: a clansman who has gone forth out of faith and is so styled because he sees fear in the round of rebirths (saṃsāre bhayaṃ ikkhanatā) or because he wears cloth garments that are torn and pieced together, and so on.

Pātimokkhasaṃvarasaṃvutoti ettha pātimokkhanti sikkhāpadasīlaṃ.Restrained with the Pātimokkha restraint: here “Pātimokkha” (Rule of the Community) is the virtue of the training precepts;

Tañhi yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi,for it frees (mokkheti) him who protects (pāti) it, guards it, it sets him free (mocayati) from the pains of the states of loss, etc.,

tasmā pātimokkhanti vuccati.that is why it is called Pātimokkha.

Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ.“Restraint” is restraining; this is a term for bodily and verbal non-transgression.

Pātimokkhameva saṃvaro pātimokkhasaṃvaro.The Pātimokkha itself as restraint is “Pātimokkha restraint.”

Tena pātimokkhasaṃvarena saṃvuto pātimokkhasaṃvarasaṃvuto,“Restrained with the Pātimokkha restraint” is restrained by means of the restraint consisting in that Pātimokkha;

upagato samannāgatoti attho.he has it, possesses it, is the meaning.

Viharatīti iriyati.Dwells: bears himself in one of the postures.

Ācāragocarasampannotiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo.44. The meaning of possessed of the proper conduct and resort, etc., should be understood in the way in which it is given in the text.

Vuttañhetaṃ –For this is said:

‘‘Ācāragocarasampanno’’ti atthi ācāro, atthi anācāro;“Possessed of the proper conduct and resort: there is proper conduct and improper conduct.

Tattha katamo anācāro? Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo,Herein, what is improper conduct? Bodily transgression, verbal transgression, bodily and verbal transgression—

ayaṃ vuccati anācāro.this is called improper conduct.

Sabbampi dussīlyaṃ anācāro.Also all unvirtuousness is improper conduct.

Idhekacco veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā cāṭukamyatāya vāHere someone makes a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery,

muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vāor by bean-soupery, or by fondling, or by going on errands on foot,

aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro.or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called improper conduct.

Tattha katamo ācāro? Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo,Herein, what is proper conduct? Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression—

ayaṃ vuccati ācāro.this is called proper conduct.

Sabbopi sīlasaṃvaro ācāro.Also all restraint through virtue is proper conduct.

Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vāHere someone “does not make a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery,

na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vāor by bean-soupery, or by fondling, or by going on errands on foot,

na aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro.or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called proper conduct.”

Gocaroti atthi gocaro atthi agocaro.45. “Proper resort: there is proper resort and improper resort.

Tattha katamo agocaro? Idhekacco vesiyāgocaro vā hoti vidhavā, thullakumārikā, paṇḍaka, bhikkhunī, pānāgāragocaro vā hoti,Herein, what is improper resort? Here someone has prostitutes as resort, or he has widows, old maids, eunuchs, bhikkhunīs, or taverns as resort;

saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena,or he dwells associated with kings, kings' ministers, sectarians, sectarians' disciples, in unbecoming association with laymen;

yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro.or he cultivates, frequents, honours, such families as are faithless, untrusting, abusive and rude, who wish harm, wish ill, wish woe, wish no surcease of bondage, for bhikkhus and bhikkhunīs, for male and female devotees—this is called improper resort.

Tattha katamo gocaro? Idhekacco na vesiyāgocaro vā hoti…pe… na pānāgāragocaro vā hoti,Herein, what is proper resort? Here someone does not have prostitutes as resort … or taverns as resort;

asaṃsaṭṭho viharati rājūhi…pe… titthiyasāvakehi ananulomikena saṃsaggena,he does not dwell associated with kings … sectarians' disciples, in unbecoming association with laymen;

yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni…pe… yogakkhemakāmāni bhikkhūnaṃ…pe… upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati gocaro.he cultivates, frequents, honours, such families as are faithful and trusting, who are a solace, where the yellow cloth glows, where the breeze of sages blows, who wish good, wish well, wish joy, wish surcease of bondage, for bhikkhus and bhikkhunīs, for male and female devotees—this is called proper resort.

Iti iminā ca ācārena iminā ca gocarena upeto hoti samupeto upagato samupagato upapanno sampanno samannāgato,Thus he is furnished with, fully furnished with, provided with, fully provided with, supplied with, possessed of, endowed with, this proper conduct and this proper resort.

tena vuccati ‘‘ācāragocarasampanno’’ti (vibha. 511).Hence it is said, ’Possessed of the proper conduct and resort’” (Vibh 246–47).

Api cettha imināpi nayena ācāragocarā veditabbā.46. Furthermore, proper conduct and resort should also be understood here in the following way;

Duvidho hi anācāro kāyiko vācasiko ca.for improper conduct is twofold as bodily and verbal.

Tattha katamo kāyiko anācāro?Herein, what is bodily improper conduct?

Idhekacco saṅghagatopi acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsampi pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati,“Here someone acts disrespectfully before the Community, and he stands jostling elder bhikkhus, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, talks standing up, talks waving his arms …

therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati,walks with sandals while elder bhikkhus walk without sandals, walks on a high walk while they walk on a low walk, walks on a walk while they walk on the ground …

there bhikkhū anupakhajjāpi tiṭṭhati, anupakhajjāpi nisīdati, navepi bhikkhū āsanena paṭibāhati,stands pushing elder bhikkhus, sits pushing them, prevents new bhikkhus from getting a seat …

jantāgharepi there bhikkhū anāpucchā kaṭṭhaṃ pakkhipati, dvāraṃ pidahati,and in the bath house … without asking elder bhikkhus he puts wood on the stove … bolts the door …

udakatitthepi there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati,and at the bathing place he enters the water jostling elder bhikkhus, enters it in front of them, bathes jostling them, bathes in front of them, comes out jostling them, comes out in front of them …

antaragharaṃ pavisantopi there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkamma ca therānaṃ bhikkhūnaṃ purato purato gacchati,and entering inside a house he goes jostling elder bhikkhus, goes in front of them, pushing forward he goes in front of them …

yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca yattha kulitthiyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati, kumārakassapi sīsaṃ parāmasati, ayaṃ vuccati kāyiko anācāro.and where families have inner private screened rooms in which the women of the family … the girls of the family, sit, there he enters abruptly, and he strokes a child's head” (Nidd I 228–29). This is called bodily improper conduct.

Tattha katamo vācasiko anācāro?47. Herein, what is verbal improper conduct?

Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. Pañhaṃ vissajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati,“Here someone acts disrespectfully before the Community. Without asking elder bhikkhus he talks on the Dhamma, answers questions, recites the Pātimokkha, talks standing up, talks waving his arms …

antaragharaṃ paviṭṭhopi itthiṃ vā kumāriṃ vā evamāha – ‘‘itthannāme itthaṃgotte kiṃ atthi,having entered inside a house, he speaks to a woman or a girl thus: ‘You, so-and-so of such-and-such a clan, what is there?

yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi, kiṃ pivissāma, kiṃ khādissāma, kiṃ bhuñjissāma.Is there rice gruel? Is there cooked rice? Is there any hard food to eat? What shall we drink? What hard food shall we eat? What soft food shall we eat?

Kiṃ vā me dassathā’’ti vippalapati, ayaṃ vuccati vācasiko anācāro (mahāni. 87).Or what will you give me?’—he chatters like this” (Nidd I 230). This is called verbal improper conduct.

Paṭipakkhavasena panassa ācāro veditabbo.48. Proper conduct should be understood in the opposite sense to that.

Apica bhikkhu sagāravo sappatisso hirottappasampanno sunivattho supārutoFurthermore, a bhikkhu is respectful, deferential, possessed of conscience and shame, wears his inner robe properly, wears his upper robe properly,

pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampannohis manner inspires confidence whether in moving forwards or backwards, looking ahead or aside, bending or stretching, his eyes are downcast, he has (a good) deportment,

indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro.he guards the doors of his sense faculties, knows the right measure in eating, is devoted to wakefulness, possesses mindfulness and full awareness, wants little, is contented, is strenuous, is a careful observer of good behaviour, and treats the teachers with great respect. This is called (proper) conduct.

Evaṃ tāva ācāro veditabbo.This firstly is how (proper) conduct should be understood.

Gocaro pana tividho upanissayagocaro ārakkhagocaro upanibandhagocaroti.49. (Proper) resort is of three kinds: (proper) resort as support, (proper) resort as guarding, and (proper) resort as anchoring.

Tattha katamo upanissayagocaro? Dasakathāvatthuguṇasamannāgato kalyāṇamitto,Herein, what is (proper) resort as support? A good friend who exhibits the instances of talk,

yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti.in whose presence one hears what has not been heard, corrects what has been heard, gets rid of doubt, rectifies one's view, and gains confidence;

Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati,or by training under whom one grows in faith, virtue, learning, generosity and understanding—

ayaṃ vuccati upanissayagocaro.this is called (proper) resort as support.

Katamo ārakkhagocaro? Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī susaṃvuto gacchati,50. What is (proper) resort as guarding? Here “A bhikkhu, having entered inside a house, having gone into a street, goes with downcast eyes, seeing the length of a plough yoke, restrained,

na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento,not looking at an elephant, not looking at a horse, a carriage, a pedestrian, a woman, a man,

na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ vuccati ārakkhagocaro.not looking up, not looking down, not staring this way and that” (Nidd I 474). This is called (proper) resort as guarding.

Katamo upanibandhagocaro? Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati.51. What is (proper) resort as anchoring? It is the four foundations of mindfulness on which the mind is anchored;

Vuttañhetaṃ bhagavatā – ‘‘ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? Yadidaṃ cattāro satipaṭṭhānā’’ti (saṃ. ni. 5.372),for this is said by the Blessed One: “Bhikkhus, what is a bhikkhu's resort, his own native place? It is these four foundations of mindfulness” (S V 148).

ayaṃ vuccati upanibandhagocaro.This is called (proper) resort as anchoring.

Iti iminā ca ācārena iminā ca gocarena upeto…pe… samannāgato.Being thus furnished with … endowed with, this (proper) conduct and this (proper) resort,

Tenapi vuccati ācāragocarasampannoti.he is also on that account called “one possessed of (proper) conduct and resort.”

Aṇumattesu vajjesu bhayadassāvīti52. Seeing fear in the slightest fault (§42):

aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo.one who has the habit (sīla) of seeing fear in faults of the minutest measure, of such kinds as unintentional contravening of a minor training rule of the Pātimokkha, or the arising of unprofitable thoughts.

Samādāya sikkhati sikkhāpadesūtiHe trains himself by undertaking (samādāya) the precepts of training:

yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbaṃ sammā ādāya sikkhati.whatever there is among the precepts of training to be trained in, in all that he trains by taking it up rightly (sammā ādāya).

Ettha ca ‘‘pātimokkhasaṃvarasaṃvuto’’ti ettāvatā caAnd here, as far as the words, “one restrained by the Pātimokkha restraint,”

puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ.virtue of Pātimokkha restraint is shown by discourse in terms of persons.

‘‘Ācāragocarasampanno’’tiādi panaBut all that beginning with the words, “possessed of proper conduct and resort”

sabbaṃ yathāpaṭipannassa taṃ sīlaṃ sampajjati, taṃ paṭipattiṃ dassetuṃ vuttanti veditabbaṃ.should be understood as said in order to show the way of practice that perfects that virtue in him who so practices it.

15. Indriyasaṃvarasīlaṃ(b) Virtue of Restraint of Faculties

Yaṃ panetaṃ tadanantaraṃ ‘‘so cakkhunā rūpaṃ disvā’’tiādinā nayena dassitaṃ indriyasaṃvarasīlaṃ,53. (b) Now, as regards the virtue of restraint of faculties shown next to that in the way beginning, “on seeing a visible object with the eye,”

tattha soti pātimokkhasaṃvarasīle ṭhito bhikkhu.herein he is a bhikkhu established in the virtue of Pātimokkha restraint.

Cakkhunā rūpaṃ disvātiOn seeing a visible object with the eye:

kāraṇavasena cakkhūti laddhavohārena rūpadassanasamatthena cakkhuviññāṇena rūpaṃ disvā.on seeing a visible object with the eye-consciousness that is capable of seeing visible objects and has borrowed the name “eye” from its instrument.

Porāṇā panāhu ‘‘cakkhu rūpaṃ na passati, acittakattā, cittaṃ na passati, acakkhukattā,But the Ancients (porāṇā) said: “The eye does not see a visible object because it has no mind. The mind does not see because it has no eyes.

dvārārammaṇasaṅghaṭṭe pana cakkhupasādavatthukena cittena passati. Īdisī panesā ‘dhanunā vijjhatī’tiādīsu viya sasambhārakathā nāma hoti,But when there is the impingement of door and object he sees by means of the consciousness that has eye-sensitivity as its physical basis. Now, (an idiom) such as this is called an ‘accessory locution’ (sasambhārakathā), like ‘He shot him with his bow,’ and so on.

tasmā cakkhuviññāṇena rūpaṃ disvāti ayamevettha attho’’ti.So the meaning here is this: ‘On seeing a visible object with eye-consciousness.’”

Na nimittaggāhīti itthipurisanimittaṃ vā subhanimittādikaṃ vā kilesavatthubhūtaṃ nimittaṃ na gaṇhāti,54. Apprehends neither the signs: he does not apprehend the sign of woman or man, or any sign that is a basis for defilement such as the sign of beauty, etc.;

diṭṭhamatteyeva saṇṭhāti.he stops at what is merely seen.

NānubyañjanaggāhītiNor the particulars:

kilesānaṃ anuanubyañjanato pākaṭabhāvakaraṇato anubyañjananti laddhavohāraṃ hatthapādasitahasitakathitavilokitādibhedaṃ ākāraṃ na gaṇhāti,he does not apprehend any aspect classed as hand, foot, smile, laughter, talk, looking ahead, looking aside, etc., which has acquired the name “particular” (anubyañjana) because of its particularizing (anu anu byañjanato) defilements, because of its making them manifest themselves.

yaṃ tattha bhūtaṃ, tadeva gaṇhāti,He only apprehends what is really there.

cetiyapabbatavāsī mahātissatthero viya.Like the Elder Mahā Tissa who dwelt at Cetiyapabbata.

Theraṃ kira cetiyapabbatā anurādhapuraṃ piṇḍacāratthāya āgacchantaṃ55. It seems that as the elder was on his way from Cetiyapabbata to Anurādhapura for alms,

aññatarā kulasuṇhā sāmikena saddhiṃ bhaṇḍitvā sumaṇḍitapasādhitā devakaññā viya kālasseva anurādhapurato nikkhamitvā ñātigharaṃ gacchantī antarāmagge disvā vipallatthacittā mahāhasitaṃ hasi.a certain daughter-in-law of a clan, who had quarrelled with her husband and had set out early from Anurādhapura all dressed up and tricked out like a celestial nymph to go to her relatives’ home, saw him on the road, and being low-minded, she laughed a loud laugh.

Thero kimetanti olokentoWondering “What is that?” the elder looked up and

tassā dantaṭṭhike asubhasaññaṃ paṭilabhitvā arahattaṃ pāpuṇi.finding in the bones of her teeth the perception of foulness (ugliness), he reached Arahantship.

Tena vuttaṃ – ‘‘Tassā dantaṭṭhikaṃ disvā, pubbasaññaṃ anussari; Tattheva so ṭhito thero, arahattaṃ apāpuṇī’’ti.Hence it was said: “He saw the bones that were her teeth, And kept in mind his first perception; And standing on that very spot The elder became an Arahant.”

Sāmikopi kho panassā anumaggaṃ gacchanto theraṃ disvā ‘‘kiñci, bhante, itthiṃ passathā’’ti pucchi.But her husband, who was going after her, saw the elder and asked, “Venerable sir, did you by any chance see a woman?”

Taṃ thero āha – ‘‘Nābhijānāmi itthī vā, puriso vā ito gato; Apica aṭṭhisaṅghāṭo, gacchatesa mahāpathe’’ti.The elder told him: “Whether it was a man or woman That went by I noticed not, But only that on this high road There goes a group of bones.”

Yatvādhikaraṇamenantiādimhi56. As to the words through which, etc., the meaning is:

yaṃkāraṇā yassa cakkhundriyāsaṃvarassa hetu etaṃ puggalaṃ satikavāṭena cakkhundriyaṃ asaṃvutaṃ apihitacakkhudvāraṃ hutvā viharantaṃby reason of which, because of which non-restraint of the eye faculty, if he, if that person, left the eye faculty unguarded, remained with the eye door unclosed by the door-panel of mindfulness,

ete abhijjhādayo dhammā anvāssaveyyuṃ anubandheyyuṃ.these states of covetousness, etc., might invade, might pursue, might threaten, him.

Tassa saṃvarāya paṭipajjatīti tassa cakkhundriyassa satikavāṭena pidahanatthāya paṭipajjati.He enters upon the way of its restraint: he enters upon the way of closing that eye faculty by the door-panel of mindfulness.

Evaṃ paṭipajjantoyeva ca rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjatītipi vuccati.It is the same one of whom it is said he guards the eye faculty, undertakes the restraint of the eye faculty.

Tattha kiñcāpi cakkhundriye saṃvaro vā asaṃvaro vā natthi.57. Herein, there is neither restraint nor non-restraint in the actual eye faculty,

Na hi cakkhupasādaṃ nissāya sati vā muṭṭhasaccaṃ vā uppajjati.since neither mindfulness nor forgetfulness arises in dependence on eye-sensitivity.

Apica yadā rūpārammaṇaṃ cakkhussa āpāthaṃ āgacchati,On the contrary when a visible datum as object comes into the eye’s focus,

tadā bhavaṅge dvikkhattuṃ uppajjitvā niruddhe kiriyamanodhātu āvajjanakiccaṃ sādhayamānā uppajjitvā nirujjhati.then, after the life-continuum has arisen twice and ceased, the functional mind-element accomplishing the function of adverting arises and ceases.

Tato cakkhuviññāṇaṃ dassanakiccaṃ. Tato vipākamanodhātu sampaṭicchanakiccaṃ.After that, eye-consciousness with the function of seeing; after that, resultant mind-element with the function of receiving;

Tato vipākāhetukamanoviññāṇadhātu santīraṇakiccaṃ. Tato kiriyāhetukamanoviññāṇadhātu voṭṭhabbanakiccaṃ sādhayamānā uppajjitvā nirujjhati,after that, resultant root-causeless mind-consciousness-element with the function of investigating; after that, functional root-causeless mind-consciousness-element accomplishing the function of determining arises and ceases.

tadanantaraṃ javanaṃ javati.Next to that, impulsion impels.

Tatrāpi neva bhavaṅgasamaye,Herein, there is neither restraint nor non-restraint on the occasion of the life-continuum,

na āvajjanādīnaṃ aññatarasamaye saṃvaro vā asaṃvaro vā atthi.or on any of the occasions beginning with adverting.

Javanakkhaṇe pana sace dussīlyaṃ vā muṭṭhasaccaṃ vā aññāṇaṃ vā akkhanti vā kosajjaṃ vā uppajjati, asaṃvaro hoti.But there is non-restraint if unvirtuousness or forgetfulness or unknowing or impatience or idleness arises at the moment of impulsion.

Evaṃ honto pana so cakkhundriye asaṃvaroti vuccati.When this happens, it is called “non-restraint in the eye faculty.”

Kasmā?58. Why is that?

Yasmā tasmiṃ sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.Because when this happens, the door is not guarded, nor are the life-continuum and the consciousnesses of the cognitive series.

Yathā kiṃ?Like what?

Yathā nagare catūsu dvāresu asaṃvutesu kiñcāpi antogharadvārakoṭṭhakagabbhādayo susaṃvutā honti,Just as, when a city’s four gates are not secured, although inside the city house doors, storehouses, rooms, etc., are secured,

tathāpi antonagare sabbaṃ bhaṇḍaṃ arakkhitaṃ agopitameva hoti.yet all property inside the city is unguarded and unprotected

Nagaradvārena hi pavisitvā corā yadicchanti, taṃ kareyyuṃ,since robbers coming in by the city gates can do as they please,

evameva javane dussīlyādīsu uppannesu tasmiṃ asaṃvare sati dvārampi aguttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.so too, when unvirtuousness, etc., arise in impulsion in which there is no restraint, then the door too is unguarded, and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting.

Tasmiṃ pana sīlādīsu uppannesu dvārampi guttaṃ hoti,But when virtue, etc., has arisen in it, then the door too is guarded

bhavaṅgampi āvajjanādīnipi vīthicittāni.and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting.

Yathā kiṃ?Like what?

Yathā nagaradvāresu saṃvutesu kiñcāpi antogharādayo asaṃvutā honti,Just as, when the city gates are secured, although inside the city the houses, etc., are not secured,

tathāpi antonagare sabbaṃ bhaṇḍaṃ surakkhitaṃ sugopitameva hoti.yet all property inside the city is well guarded, well protected,

Nagaradvāresu hi pihitesu corānaṃ paveso natthi,since when the city gates are shut there is no ingress for robbers,

evameva javane sīlādīsu uppannesu dvārampi guttaṃ hoti, bhavaṅgampi āvajjanādīnipi vīthicittāni.so too, when virtue, etc., have arisen in impulsion, the door too is guarded and so also are the life-continuum and the consciousnesses of the cognitive series beginning with adverting.

Tasmā javanakkhaṇe uppajjamānopi cakkhundriye saṃvaroti vutto.Thus although it actually arises at the moment of impulsion, it is nevertheless called “restraint in the eye faculty.”

Sotena saddaṃ sutvātiādīsupi eseva nayo.59. So also as regards the phrases on hearing a sound with the ear and so on.

Evamidaṃ saṅkhepato rūpādīsu kilesānubandhanimittādiggāhaparivajjanalakkhaṇaṃ indriyasaṃvarasīlanti veditabbaṃ.So it is this virtue, which in brief has the characteristic of avoiding apprehension of signs entailing defilement with respect to visible objects, etc., that should be understood as virtue of restraint of faculties.

16. Ājīvapārisuddhisīlaṃ(c) Virtue of Livelihood Purification

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.

Kuhanātiādīsu ayaṃ pāḷi, ‘‘tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ,61. As regards scheming, etc. (§42), this is the text: “Herein, what is scheming? It is the grimacing, grimacery, scheming, schemery, schemedness, 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—

ayaṃ vuccati kuhanā.this is called scheming.

‘‘Tattha katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā,62. ”Herein, what is talking? 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—

ayaṃ vuccati lapanā.this is called talking.

‘‘Tattha katamā nemittikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā,63. ”Herein, what is hinting? 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—

ayaṃ vuccati nemittikatā.this is called hinting.

‘‘Tattha katamā nippesikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahanā ukkhepanā samukkhepanā khipanā saṃkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā,64. ”Herein, what is belittling? 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—

ayaṃ vuccati nippesikatā.this is called belittling.

‘‘Tattha katamā lābhena lābhaṃ nijigīsanatā? Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati, amutra vā laddhaṃ āmisaṃ idha āharati. Yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā,65. ”Herein, what is pursuing gain with gain? 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, 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—

ayaṃ vuccati lābhena lābhaṃ nijigīsanatā’’ti (vibha. 862-865).this is called pursuing gain with gain.” (Vibh 352–53)

Imissā pana pāḷiyā evamattho veditabbo.66. The meaning of this text should be understood as follows:

Kuhananiddese tāva lābhasakkārasilokasannissitassāti lābhañca sakkārañca kittisaddañca sannissitassa,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;

patthayantassāti attho.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: the meaning is, of one who is attacked by them.

Ito paraṃ yasmā paccayapaṭisevanasāmantajappanairiyāpathasannissitavasena mahāniddese tividhaṃ kuhanavatthu āgataṃ. Tasmā tividhampetaṃ dassetuṃ paccayapaṭisevanasaṅkhātena vāti evamādi āraddhaṃ.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.

Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena,67. Herein, a bhikkhu is invited to accept robes, etc., and, precisely because he wants them, he refuses them out of evil wishes.

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 upanentānaṃAnd 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,

tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ.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 – ‘‘Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu? Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.68. For this is said in the Mahāniddesa: “What is the instance of scheming called rejection of requisites? 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. Piṇḍapātaṃ…pe… senāsanaṃ. Gilānapaccayabhesajjaparikkhāraṃ 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 … alms food … resting place … 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. Kiṃ samaṇassa mahagghena piṇḍapātena etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya.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. 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. Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena, etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā hariṭakīkhaṇḍena vā osadhaṃ kareyyā’ti.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. 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 urine and broken gallnuts.’

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. Bhiyyo bhiyyo nimantenti cīvara…pe… parikkhārehi.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,’ 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. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa…pe… dakkhiṇeyyānaṃ sammukhībhāvāsaddhokulaputto bahuṃ puññaṃ pasavati.He says: ‘With three things present a faithful clansman produces much merit: with faith present a faithful clansman produces much merit, 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. Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī’ti.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. Rather will I accept out of compassion for you.”

Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti. Bahumpi piṇḍapātaṃ…pe… bhesajjaparikkhāraṃ paṭiggaṇhāti. Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).Accordingly he accepts many robes, he accepts much alms food, he accepts many resting places, he accepts many requisites of medicine as cure for the sick. 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? Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti ariyadhammasannissitaṃ vācaṃ bhāsati ‘yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati.”What is the instance of scheming called indirect talk? 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. Dhammakaraṇaṃ parissāvanaṃ kuñcikaṃ, kāyabandhanaṃ upāhanaṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati.He says, ‘He who carries such a bowl, 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. Yo evarūpe vihāre vasati aḍḍhayoge pāsāde hammiye guhāyaṃ leṇe kuṭiyā kūṭāgāre aṭṭe māḷe uddaṇḍe upaṭṭhānasālāyaṃ maṇḍape rukkhamūle vasati, so samaṇo mahesakkho’ti bhaṇati.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; he who lives in such a monastery, lean-to, mansion, villa, cave, grotto, hut, pavilion, watch tower, hall, barn, meeting hall, room, at such a tree root, is a very important ascetic.’

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, according as it is said:

Yathāha – ‘‘katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu. Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti gamanaṃ saṇṭhapeti, ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti,“What is the instance of scheming called deportment? 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;

paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti, samāhito viya gacchati, samāhito viya tiṭṭhati, nisīdati, seyyaṃ kappeti,he walks studiedly, stands studiedly, sits studiedly, lies down studiedly; he walks as though concentrated, stands, sits, lies down as though concentrated;

āpāthakajjhāyī ca hoti, yā evarūpā iriyāpathassa aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ vuccati iriyāpathasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).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 disvā72. In the description of talking: talking at is talking thus on seeing people coming to the monastery,

‘‘kimatthāya bhonto āgatā, kiṃ bhikkhū nimantituṃ, yadi evaṃ gacchatha re, ahaṃ pacchato pattaṃ gahetvā āgacchāmī’’ti evaṃ āditova lapanā.“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,73. Persuading is progressively involving 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.;

tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti.entangling, is what is meant.

Atha vā ucchuhatthaṃ disvā ‘‘kuto ābhataṃ upāsakā’’ti pucchati. Ucchukhettato, bhanteti. Kiṃ tattha ucchu madhuranti.Or alternatively, seeing someone with sugarcane in his hand, he asks, “Where are you coming from, lay follower?”—”From the sugarcane field, venerable sir”—”Is the sugarcane sweet there?”

Khāditvā, bhante, jānitabbanti. ‘‘Na, upāsaka, bhikkhussa ucchuṃ dethā’’ti vattuṃ vaṭṭatīti.—”One can find out by eating, venerable sir”—”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. Sace ettha deyyadhammo uppajjati, mayhameva detī’’ti evaṃ ukkhipitvā kācanā ukkācanā,74. Suggesting is insinuating by specifying thus, “That family alone understands me; if there is anything to be given there, they give it to me only”;

uddīpanāti vuttaṃ hoti.pointing to, is what is meant.

Telakandarikavatthu cettha vattabbaṃ.And here the story of the oil-seller should be told.

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. Yathā hi muggesu paccamānesu kocideva na paccati, avasesā paccanti,Bean-soupery is resemblance to bean soup; for just as when beans are being cooked only a few do not get cooked, the rest get cooked,

evaṃ yassa puggalassa vacane kiñcideva saccaṃ hoti, sesaṃ alīkaṃ, ayaṃ puggalo muggasūpyoti vuccati.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. Yo hi kuladārake dhāti viya aṅkena vā khandhena vā paribhaṭati, dhāretīti attho. Tassa paribhaṭassa kammaṃ pāribhaṭyuṃ. Pāribhaṭyassa bhāvo pāribhaṭyatāti.76. Fondling is the state of the act of fondling. For when a man fondles children on his lap or on his shoulder like a nurse—he nurses, is the meaning—that fondler’s act is the act of fondling. 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 nayenaGiving 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.;

tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ.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. Taṃ disvā adātukāmā gharaṇī ‘‘taṇḍulā natthī’’ti bhaṇantī taṇḍule āharitukāmā viya paṭivissakagharaṃ gatā.And here there should be told the story of the bhikkhu supported by a family. A bhikkhu, it seems, who was supported by a family went into the house wanting to eat and sat down. 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. Gharaṇī ‘‘taṇḍule nālattha’’nti āgatā.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. 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. Kiṃ, bhanteti.The bhikkhu said, “Lay follower, I saw a sign just now that alms will not be easy to get today.”—“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.

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,Continual ridicule is making fun of him more thoroughly thus, “What, you say this man is not a giver

yo niccakālaṃ sabbesampi natthīti vacanaṃ detīti suṭṭhutaraṃ uppaṇḍanā.who always gives the words ‘There is nothing’ to everyone?”

Pāpanāti adāyakattassa avaṇṇassa vā pāpanaṃ.81. Denigration is denigrating someone by saying that he is not a giver, or by censuring him.

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,This is called belittling (nippesikatā) because it scrapes off (nippeseti), wipes off, the virtuous qualities of others as a bamboo scraper (veḷupesikā) does unguent,

yasmā vā gandhajātaṃ nipisitvā gandhamagganā viya paraguṇe nipisitvā vicuṇṇetvā esā lābhamagganā hoti, tasmā nippesikatāti vuccatīti.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,Searching, etc., are synonyms for “seeking,” etc.,

tasmā eṭṭhīti esanā. Gaveṭṭhīti gavesanā, pariyeṭṭhīti pariyesanā. Iccevamettha yojanā veditabbā.and so the construction here should be understood thus: going in search of is seeking; searching for is seeking for; searching out is seeking out.

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,

Seyyathidaṃ, aṅgaṃ, nimittaṃ, uppātaṃ, supinaṃ, lakkhaṇaṃ, mūsikacchinnaṃ, aggihomaṃ, dabbihoma’’nti (dī. ni. 1.21) ādinā nayena brahmajāle vuttānaṃ anekesaṃ pāpadhammānaṃ gahaṇaṃ veditabbaṃ.by such low arts as these, 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,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.”

yā tasmā sabbappakārāpi micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ.And so it is the abstinence from all sorts of wrong livelihood that is virtue of livelihood purification,

Tatrāyaṃ vacanattho. Etaṃ āgamma jīvantīti ājīvo.the word-meaning of which is this: 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.

18. Paccayasannissitasīlaṃ(d) Virtue Concerning Requisites

Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, tattha paṭisaṅkhā yonisoti upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvāti attho.85. (d) As regards the next kind called virtue concerning requisites: here is the text: “Reflecting wisely, he uses the robe only for protection from cold, for protection from heat, for protection from contact with gadflies, flies, wind, burning and creeping things, and only for the purpose of concealing the private parts. Reflecting wisely, he uses alms food neither for amusement nor for intoxication nor for smartening nor for embellishment, but only for the endurance and continuance of this body, for the ending of discomfort, and for assisting the life of purity: ‘Thus I shall put a stop to old feelings and shall not arouse new feelings, and I shall be healthy and blameless and live in comfort.’ Reflecting wisely, he uses the resting place only for the purpose of protection from cold, for protection from heat, for protection from contact with gadflies, flies, wind, burning and creeping things, and only for the purpose of warding off the perils of climate and enjoying retreat. Reflecting wisely, he uses the requisite of medicine as cure for the sick only for protection from arisen hurtful feelings and for complete immunity from affliction” (M I 10). Herein, reflecting wisely is reflecting as the means and as the way; by knowing, by reviewing, is the meaning.

Ettha ca sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva ‘‘yoniso paṭisaṅkhā’’ti veditabbaṃ.And here it is the reviewing stated in the way beginning, “For protection from cold” that should be understood as “reflecting wisely.”

Tattha cīvaranti antaravāsakādīsu yaṃkiñci.86. Herein, the robe is any one of those beginning with the inner cloth.

Paṭisevatīti paribhuñjati, nivāseti vā pārupati vā.He uses: he employs; dresses in as inner cloth, or puts on as upper garment.

Yāvadevāti payojanāvadhiparicchedaniyamavacanaṃ,Only is a phrase signifying invariability in the definition of a limit of a purpose;

ettakameva hi yogino cīvarapaṭisevane payojanaṃ yadidaṃ sītassa paṭighātāyātiādi, na ito bhiyyo.the purpose in the meditator’s making use of the robes is that much only, namely, protection from cold, etc., not more than that.

Sītassāti ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā uppannassa yassa kassaci sītassa.From cold: from any kind of cold arisen either through disturbance of elements internally or through change in temperature externally.

Paṭighātāyāti paṭihananatthaṃ.For protection: for the purpose of warding off;

Yathā sarīre ābādhaṃ na uppādeti, evaṃ tassa vinodanatthaṃ.for the purpose of eliminating it so that it may not arouse affliction in the body.

Sītabbhāhate hi sarīre vikkhittacitto yoniso padahituṃ na sakkoti,For when the body is afflicted by cold, the distracted mind cannot be wisely exerted.

tasmā sītassa paṭighātāya cīvaraṃ paṭisevitabbanti bhagavā anuññāsi.That is why the Blessed One permitted the robe to be used for protection from cold.

Esa nayo sabbattha.So in each instance,

Kevalañhettha uṇhassāti aggisantāpassa. Tassa vanadāhādīsu sambhavo veditabbo.except that from heat means from the heat of fire, the origin of which should be understood as forest fires, and so on.

Ḍaṃsamakasavātātapasarīsapasamphassānanti ettha pana ḍaṃsāti ḍaṃsanamakkhikā,87. From contact with gadflies and flies, wind and burning and creeping things: here gadflies are flies that bite;

andhamakkhikātipi vuccanti.they are also called “blind flies.”

Makasā makasā eva.Flies are just flies.

Vātāti sarajaarajādibhedā.Wind is distinguished as that with dust and that without dust.

Ātapoti sūriyātapo.Burning is burning of the sun.

Sarīsapāti ye keci sarantā gacchanti dīghajātikā sappādayo, tesaṃ daṭṭhasamphasso ca phuṭṭhasamphasso cāti duvidho samphasso,Creeping things are any long creatures such as snakes and so on that move by crawling. Contact with them is of two kinds: contact by being bitten and contact by being touched.

sopi cīvaraṃ pārupitvā nisinnaṃ na bādhati, tasmā tādisesu ṭhānesu tesaṃ paṭighātatthāya paṭisevati.And that does not worry him who sits with a robe on. So he uses it for the purpose of protection from such things.

Yāvadevāti puna etassa vacanaṃ niyatapayojanāvadhiparicchedadassanatthaṃ,88. Only: the word is repeated in order to define a subdivision of the invariable purpose;

hirikopīnapaṭicchādanañhi niyatapayojanaṃ, itarāni kadāci kadāci honti.for the concealment of the private parts is an invariable purpose; the others are purposes periodically.

Tattha hirikopīnanti taṃ taṃ sambādhaṭṭhānaṃ.Herein, private parts are any parts of the pudendum.

Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati,For when a member is disclosed, conscience (hiri) is disturbed (kuppati), offended.

taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati.It is called “private parts” (hirikopīna) because of the disturbance of conscience (hiri-kopana).

Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ.For the purpose of concealing the private parts: for the purpose of the concealment of those private parts.

Hirikopīnaṃ paṭicchādanatthantipi pāṭho.As well as the reading “hiriko-pīna-paṭicchādanatthaṃ there is a reading “hirikopīnaṃ paṭicchādanatthaṃ.”

Piṇḍapātanti yaṃkiñci āhāraṃ.89. Alms food is any sort of food.

Yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapātoti vuccati.For any sort of nutriment is called “alms food” (piṇḍapāta—lit. “lump-dropping”) because of its having been dropped (patitattā) into a bhikkhu’s bowl during his alms round (piṇḍolya).

Piṇḍānaṃ vā pāto piṇḍapāto,Or alms food (piṇḍapāta) is the dropping (pāta) of the lumps (piṇḍa);

tattha tattha laddhānaṃ bhikkhānaṃ sannipāto samūhoti vuttaṃ hoti.it is the concurrence (sannipāta), the collection, of alms (bhikkhā) obtained here and there, is what is meant.

Neva davāyāti na gāmadārakādayo viya davatthaṃ, kīḷānimittanti vuttaṃ hoti.Neither for amusement: neither for the purpose of amusement, as with village boys, etc.; for the sake of sport, is what is meant.

Na madāyāti na muṭṭhikamallādayo viya madatthaṃ,Nor for intoxication: not for the purpose of intoxication, as with boxers, etc.;

balamadanimittaṃ porisamadanimittañcāti vuttaṃ hoti.for the sake of intoxication with strength and for the sake of intoxication with manhood, is what is meant.

Na maṇḍanāyāti na antepurikavesiyādayo viya maṇḍanatthaṃ,Nor for smartening: not for the purpose of smartening, as with royal concubines, courtesans, etc.;

aṅgapaccaṅgānaṃ pīṇabhāvanimittanti vuttaṃ hoti.for the sake of plumpness in all the limbs, is what is meant.

Na vibhūsanāyāti na naṭanaccakādayo viya vibhūsanatthaṃ,Nor for embellishment: not for the purpose of embellishment, as with actors, dancers, etc.;

pasannacchavivaṇṇatānimittanti vuttaṃ hoti.for the sake of a clear skin and complexion, is what is meant.

Ettha ca neva davāyāti etaṃ mohūpanissayappahānatthaṃ vuttaṃ.90. And here the clause neither for amusement is stated for the purpose of abandoning support for delusion;

Na madāyāti etaṃ dosūpanissayappahānatthaṃ.nor for intoxication is said for the purpose of abandoning support for hate;

Na maṇḍanāya na vibhūsanāyāti etaṃ rāgūpanissayappahānatthaṃ.nor for smartening nor for embellishment is said for the purpose of abandoning support for greed.

Neva davāya na madāyāti cetaṃ attano saṃyojanuppattipaṭisedhanatthaṃ.And neither for amusement nor for intoxication is said for the purpose of preventing the arising of fetters for oneself.

Na maṇḍanāya na vibhūsanāyāti etaṃ parassapi saṃyojanuppattipaṭisedhanatthaṃ.Nor for smartening nor for embellishment is said for the purpose of preventing the arising of fetters for another.

Catūhipi cetehi ayoniso paṭipattiyā kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ.And the abandoning of both unwise practice and devotion to indulgence of sense pleasures should be understood as stated by these four.

Yāvadevāti vuttatthameva.Only has the meaning already stated.

Imassa kāyassāti etassa catumahābhūtikassa rūpakāyassa.91. Of this body: of this material body consisting of the four great primaries.

Ṭhitiyāti pabandhaṭṭhitatthaṃ.For the endurance: for the purpose of continued endurance.

Yāpanāyāti pavattiyā avicchedatthaṃ,And continuance: for the purpose of not interrupting life’s continued occurrence,

cirakālaṭṭhitatthaṃ vā.or for the purpose of endurance for a long time.

Gharūpatthambhamiva hi jiṇṇagharasāmiko, akkhabbhañjanamiva ca sākaṭiko kāyassa ṭhitatthaṃ yāpanatthañcesa piṇḍapātaṃ paṭisevati, na davamadamaṇḍanavibhūsanatthaṃ.He makes use of the alms food for the purpose of the endurance, for the purpose of the continuance, of the body, as the owner of an old house uses props for his house, and as a carter uses axle grease, not for the purpose of amusement, intoxication, smartening, and embellishment.

Apica ṭhitīti jīvitindriyassetaṃ adhivacanaṃ,Furthermore, endurance is a term for the life faculty.

tasmā imassa kāyassa ṭhitiyā yāpanāyāti ettāvatā etassa kāyassa jīvitindriyapavattāpanatthantipi vuttaṃ hotīti veditabbaṃ.So what has been said as far as the words for the endurance and continuance of this body can be understood to mean: for the purpose of maintaining the occurrence of the life faculty in this body.

Vihiṃsūparatiyāti vihiṃsā nāma jighacchā ābādhaṭṭhena.92. For the ending of discomfort: hunger is called “discomfort” in the sense of afflicting.

Tassā uparamatthampesa piṇḍapātaṃ paṭisevati, vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca.He makes use of alms food for the purpose of ending that, like anointing a wound, like counteracting heat with cold, and so on.

Brahmacariyānuggahāyāti sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ.For assisting the life of purity: for the purpose of assisting the life of purity consisting in the whole dispensation and the life of purity consisting in the path.

Ayañhi piṇḍapātapaṭisevanapaccayā kāyabalaṃ nissāya sikkhattayānuyogavasena bhavakantāranittharaṇatthaṃ paṭipajjanto brahmacariyānuggahāya paṭisevati,For while this bhikkhu is engaged in crossing the desert of existence by means of devotion to the three trainings depending on bodily strength whose necessary condition is the use of alms food, he makes use of it to assist the life of purity

kantāranittharaṇatthikā puttamaṃsaṃ (saṃ. ni. 2.63) viya,just as those seeking to cross the desert used their child’s flesh,

nadīnittharaṇatthikā kullaṃ (ma. ni. 1.240) viya, samuddanittharaṇatthikā nāvamiva ca.just as those seeking to cross a river use a raft, and just as those seeking to cross the ocean use a ship.

Itipurāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmīti etaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi,93. Thus I shall put a stop to old feelings and shall not arouse new feelings: thus as a sick man uses medicine, he uses alms food, thinking: “By use of this alms food I shall put a stop to the old feeling of hunger,

navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmītipi paṭisevati, bhesajjamiva gilāno.and I shall not arouse a new feeling by immoderate eating, like one of the proverbial brahmans, that is, one who eats till he has to be helped up by hand, or till his clothes will not meet, or till he rolls there on the ground, or till crows can peck from his mouth, or until he vomits what he has eaten.

Atha vā yā adhunā asappāyāparimitabhojanaṃ nissāya purāṇakammapaccayavasena uppajjanato purāṇavedanāti vuccati.Or alternatively, there is that which is called ‘old feelings’ because, being conditioned by former kamma, it arises now in dependence on unsuitable immoderate eating

Sappāyaparimitabhojanena tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmi.—I shall put a stop to that old feeling, forestalling its condition by suitable moderate eating.

Yā cāyaṃ adhunā kataṃ ayuttaparibhogakammūpacayaṃ nissāya āyatiṃ uppajjanato navavedanāti vuccati.And there is that which is called ‘new feeling’ because it will arise in the future in dependence on the accumulation of kamma consisting in making improper use of the requisite of alms food now

Yuttaparibhogavasena tassā mūlaṃ anibbattento taṃ navañca vedanaṃ na uppādessāmīti evampettha attho daṭṭhabbo.—I shall also not arouse that new feeling, avoiding by means of proper use the production of its root.” This is how the meaning should be understood here.

Ettāvatā yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito hotīti veditabbo.What has been shown so far can be understood to include proper use of requisites, abandoning of devotion to self-mortification, and not giving up lawful bliss (pleasure).

Yātrā ca me bhavissatīti parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā ca me bhavissati imassa paccayāyattavuttino kāyassātipi paṭisevati,94. And I shall be healthy: “In this body, which exists in dependence on requisites, I shall, by moderate eating, have health called ‘long endurance’ since there will be no danger of severing the life faculty or interrupting the continuity of the postures.” Reflecting in this way, he makes use of the alms food

yāpyarogī viya tappaccayaṃ.as a sufferer from a chronic disease does of his medicine.

Anavajjatā ca phāsuvihāro cāti ayuttapariyesanapaṭiggahaṇaparibhogaparivajjanena anavajjatā,And blameless and live in comfort (lit. “and have blamelessness and a comfortable abiding”): he makes use of them thinking: “I shall have blamelessness by avoiding improper search, acceptance and eating,

parimitaparibhogena phāsuvihāro.and I shall have a comfortable abiding by moderate eating.”

Asappāyāparimitaparibhogapaccayā aratitandīvijambhitā.Or he does so thinking: “I shall have blamelessness due to absence of such faults as boredom, sloth, sleepiness, blame by the wise, etc., that have unseemly immoderate eating as their condition;

Viññūgarahādidosābhāvena vā anavajjatā, sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro.and I shall have a comfortable abiding by producing bodily strength that has seemly moderate eating as its condition.”

Yāvadatthaudarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhānaṃ pahānato anavajjatā,Or he does so thinking: “I shall have blamelessness by abandoning the pleasure of lying down, lolling and torpor, through refraining from eating as much as possible to stuff the belly;

catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro ca me bhavissatītipi paṭisevati.and I shall have a comfortable abiding by controlling the four postures through eating four or five mouthfuls less than the maximum.”

Vuttampi hetaṃ – ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive; Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);For this is said: “With four or five lumps still to eat Let him then end by drinking water; For energetic bhikkhus’ needs This should suffice to live in comfort” (Th 983).

Ettāvatā ca payojanapariggaho majjhimā ca paṭipadā dīpitā hotīti veditabbā.Now, what has been shown at this point can be understood as discernment of purpose and practice of the middle way.

Senāsananti senañca āsanañca.95. Resting place (senāsana): this is the bed (sena) and seat (āsana).

Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ.For wherever one sleeps (seti), whether in a monastery or in a lean-to, etc., that is the bed (sena);

Yattha yattha āsati nisīdati, taṃ āsanaṃ.wherever one seats oneself (āsati), sits (nisīdati), that is the seat (āsana).

Taṃ ekato katvā senāsananti vuccati.Both together are called “resting-place” (or “abode”—senāsana).

Utuparissayavinodanapaṭisallānārāmatthanti parisahanaṭṭhena utuyeva utuparissayo.For the purpose of warding off the perils of climate and enjoying retreat: the climate itself in the sense of imperilling (parisahana) is “perils of climate” (utu-parissaya).

Utuparissayassa vinodanatthañca paṭisallānārāmatthañca. Yo sarīrābādhacittavikkhepakaro asappāyo utu senāsanapaṭisevanena vinodetabbo hoti,Unsuitable climatic conditions that cause mental distraction due to bodily affliction can be warded off by making use of the resting place;

tassa vinodanatthaṃ ekībhāvasukhatthañcāti vuttaṃ hoti.it is for the purpose of warding off these and for the purpose of the pleasure of solitude, is what is meant.

Kāmañca sītapaṭighātādināva utuparissayavinodanaṃ vuttameva.Of course, the warding off of the perils of climate is stated by the phrase “protection from cold,” etc., too;

Yathā pana cīvarapaṭisevane hirikopīnapaṭicchādanaṃ niyatapayojanaṃ, itarāni kadāci kadāci bhavantīti vuttaṃ,but, just as in the case of making use of the robes the concealment of the private parts is stated as an invariable purpose while the others are periodical purposes,

evamidhāpi niyataṃ utuparissayavinodanaṃ sandhāya idaṃ vuttanti veditabbaṃ.so here also this last should be understood as mentioned with reference to the invariable warding off of the perils of climate.

Atha vā ayaṃ vuttappakāro utu utuyeva.Or alternatively, this “climate” of the kind stated is just climate;

Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca (mahāni. 5).but “perils” are of two kinds: evident perils and concealed perils (see Nidd I 12).

Tattha pākaṭaparissayo sīhabyagghādayo.Herein, evident perils are lions, tigers, etc.,

Paṭicchannaparissayo rāgadosādayo.while concealed perils are greed, hate, and so on.

Ye yattha apariguttiyā ca asappāyarūpadassanādinā ca ābādhaṃ na karonti,When a bhikkhu knows and reflects thus in making use of the kind of resting place where these perils do not, owing to unguarded doors and sight of unsuitable visible objects, etc., cause affliction,

taṃ senāsanaṃ evaṃ jānitvā paccavekkhitvā paṭisevanto bhikkhu paṭisaṅkhā yoniso senāsanaṃ utuparissayavinodanatthaṃ paṭisevatīti veditabbo.he can be understood as one who “reflecting wisely makes use of the resting place for the purpose of warding off the perils of climate.”

Gilānapaccayabhesajjaparikkhāranti ettha rogassa paṭiayanaṭṭhena paccayo,96. The requisite of medicine as cure for the sick: here “cure” (paccaya = going against) is in the sense of going against (pati-ayana) illness;

paccanīkagamanaṭṭhenāti attho.in the sense of countering, is the meaning.

Yassa kassaci sappāyassetaṃ adhivacanaṃ.This is a term for any suitable remedy.

Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ.It is the medical man’s work (bhisakkassa kammaṃ) because it is permitted by him, thus it is medicine (bhesajja).

Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ,Or the cure for the sick itself as medicine is “medicine as cure for the sick.”

yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti.Any work of a medical man such as oil, honey, ghee, etc., that is suitable for one who is sick, is what is meant.

Parikkhāroti pana ‘‘sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ādīsu parivāro vuccati.A “requisite” (parikkhāra), however, in such passages as “It is well supplied with the requisites of a city” (A IV 106) is equipment;

‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) ādīsu alaṅkāro.in such passages as “The chariot has the requisite of virtue, the axle of jhāna, the wheel of energy” (S V 6) it is an ornament;

‘‘Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā’’ti (ma. ni. 1.191-192) ādīsu sambhāro.in such passages as “The requisites for the life of one who has gone into homelessness that should be available” (M I 104), it is an accessory.

Idha pana sambhāropi parivāropi vaṭṭati.But here both equipment and accessory are applicable.

Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti,For that medicine as a cure for the sick is equipment for maintaining life

jīvitanāsakābādhuppattiyā antaraṃ adatvā rakkhaṇato sambhāropi.because it protects by preventing the arising of affliction destructive to life; and it is an accessory too because it is an instrument for prolonging life.

Yathā ciraṃ pavattati, evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati.That is why it is called “requisite.”

Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro.So it is medicine as cure for the sick and that is a requisite, thus it is a “requisite of medicine as cure for the sick.”

Taṃ gilānapaccayabhesajjaparikkhāraṃ.He makes use of that requisite of medicine as cure for the sick;

Gilānassa yaṃkiñci sappāyaṃ bhisakkānuññātaṃ telamadhuphāṇitādi jīvitaparikkhāranti vuttaṃ hoti.any requisite for life consisting of oil, honey, molasses, ghee, etc., that is allowed by a medical man as suitable for the sick, is what is meant.

Uppannānanti jātānaṃ bhūtānaṃ nibbattānaṃ.97. From arisen: from born, become, produced.

Veyyābādhikānanti ettha byābādhoti dhātukkhobho,Hurtful: here “hurt (affliction)” is a disturbance of elements,

taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo.and it is the leprosy, tumours, boils, etc., originated by that disturbance.

Byābādhato uppannattā veyyābādhikā.Hurtful (veyyābādhika) because arisen in the form of hurt (byābādha).

Vedanānanti dukkhavedanā akusalavipākavedanā.Feelings: painful feelings, feelings resulting from unprofitable kamma

Tāsaṃ veyyābādhikānaṃ vedanānaṃ.—from those hurtful feelings.

Abyābajjhaparamatāyāti niddukkhaparamatāya.For complete immunity from affliction: for complete freedom from pain;

Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvāti attho.so that all that is painful is abandoned, is the meaning.

Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ.This is how this virtue concerning requisites should be understood. In brief its characteristic is the use of requisites after wise reflection.

Vacanattho panettha – cīvarādayo hi yasmā te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti.The word-meaning here is this: because breathing things go (ayanti), move, proceed, using what they use in dependence on these robes, etc., these robes, etc., are therefore called requisites (paccaya = ger. of paṭi + ayati);

Te paccaye sannissitanti paccayasannissitaṃ.“concerning requisites” is concerning those requisites.

19. CatupārisuddhisampādanavidhiThe Method of Achieving the Fourfold Purification

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 – ‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ, Piyaṃva puttaṃ nayanaṃva ekakaṃ; Tatheva sīlaṃ anurakkhamānakā, Supesalā hotha sadā sagāravā’’ti.For this is said: “As a hen guards her eggs, Or as a yak her tail, Or like a darling child, Or like an only eye— So you who are engaged Your virtue to protect, Be prudent at all times And ever scrupulous.” (Source untraced)

Aparampi vuttaṃ – ‘‘evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ,Also it is said further: “So too, sire, when a training precept for disciples is announced by me,

taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.19).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 – Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe; Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ.Therefore let other clansmen also: Maintain the rules of conduct pure, Renouncing life if there be need, Rather than break virtue’s restraint By the World’s Saviour decreed.

Yathā ca pātimokkhasaṃvaro saddhāya,100. (b) And as Pātimokkha restraint is undertaken out of faith,

evaṃ satiyā indriyasaṃvaro sampādetabbo.so restraint of the sense faculties should be undertaken with mindfulness.

Satisādhano hi so,For that is accomplished by mindfulness,

satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato.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 nayenaSo, 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),

ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo.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,101. When not undertaken thus, virtue of Pātimokkha restraint is unenduring: it does not last,

asaṃvihitasākhāparivāramiva sassaṃ.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 – ‘‘Rūpesu saddesu atho rasesu, Gandhesu phassesu ca rakkha indriyaṃ; Ete hi dvārā vivaṭā arakkhitā, Hananti gāmaṃva parassa hārino’’. ‘‘Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhatī’’ti. (dha. pa. 13);For this is said: “Among the visible objects, sounds, and smells, And tastes, and tangibles, guard the faculties; For when these doors are open and unguarded, Then thieves will come and raid as ’twere a village (?). And just as with an ill-roofed house The rain comes leaking in, so too 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 – ‘‘Rūpesu saddesu atho rasesu, Gandhesu phassesu ca rakkha indriyaṃ; Ete hi dvārā pihitā susaṃvutā, Na hanti gāmaṃva parassa hārino’’. ‘‘Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī’’ti. (dha. pa. 14);For this is said: “Among the visible objects, sounds and smells, And tastes and tangibles, guard the faculties; For when these doors are closed and truly guarded, Thieves will not come and raid as ’twere a village (?). “And just as with a well-roofed house No rain comes leaking in, so too 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,This mind is called “quickly transformed” (A I 10),

tasmā uppannaṃ rāgaṃ asubhamanasikārena vinodetvā indriyasaṃvaro sampādetabbo, adhunāpabbajitena vaṅgīsattherena viya.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 – ‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti. (saṃ. ni. 1.212; theragā. 1232);Thereupon he said to the venerable Ānanda: “I am afire with sensual lust. And burning flames consume my mind; In pity tell me, Gotama, How to extinguish it for good” (S I 188).

Thero āha – ‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati; Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ; Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ. (saṃ. ni. 1.212; theragā. 1233-1234); ‘‘Saṅkhāre parato passa, dukkhato no ca attato; Nibbāpehi mahārāgaṃ, mā ḍayhittho punappuna’’nti. (saṃ. ni. 1.212);The elder said: “You do perceive mistakenly, That burning flames consume your mind. Look for no sign of beauty there, For that it is which leads to lust. See foulness there and keep your mind Harmoniously concentrated; Formations see as alien, As ill, not self, so this great lust 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,105. In the Great Cave of Kuraṇḍaka, it seems, there was a lovely painting of the Renunciation of the Seven Buddhas.

sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā cittakammaṃ disvā ‘‘manoramaṃ, bhante, cittakamma’’nti āhaṃsu.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,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.

ajja dāni cakkhumante nissāya ñāta’’nti.Now, today, I know it through those who have eyes.”

Therena kira ettakaṃ addhānaṃ vasantena cakkhuṃ ummīletvā leṇaṃ na ullokitapubbaṃ.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 there106. 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,

tasmiṃ gāme taruṇaputtānaṃ itthīnaṃ thane bandhāpetvā lañjāpesi ‘‘tāva dārakā thaññaṃ mā labhiṃsu, yāva thero na āgacchatī’’ti.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 bhojetvāWhen 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.

‘‘ajja, bhante, okāso natthi, sve sīlāni gaṇhissāmīti therassa pattaṃ gahetvāThen, saying, “Today, venerable sir, there is no opportunity. I shall take the precepts tomorrow,” he took the elder’s bowl.

thokaṃ anugantvā deviyā saddhiṃ vanditvā nivatti.After following him for a little, he paid homage with the queen and turned back.

Thero rājā vā vandatu devī vā,As seven days went by thus, whether it was the king who paid homage or whether it was the queen,

‘‘sukhī hotu, mahārājā’’ti vadati. Evaṃ sattadivasā gatā.the elder said, “May the king be happy.”

Bhikkhū āhaṃsu ‘‘kiṃ, bhante,107. Bhikkhus asked: “Why is it, venerable sir,

tumhe raññepi vandamāne deviyāpi vandamānāya ‘‘sukhī hotu, mahārāja’’icceva vadathāti.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 vatvāThe elder replied: “Friends, I do not notice whether it is the king or the queen.”

sattāhātikkamena ‘‘therassa idha vāso dukkho’’ti raññā vissajjito kuraṇḍakamahāleṇaṃ gantvā rattibhāge caṅkamaṃ ārūhi.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.

Tasmā aññopi attatthakāmo kulaputto – Makkaṭova araññamhi, vane bhantamigo viya; Bālo viya ca utrasto, na bhave lolalocano. Adho khipeyya cakkhūni, yugamattadaso siyā; Vanamakkaṭalolassa, na cittassa vasaṃ vaje.108. So when another clansman seeks his own good: Let him not be hungry-eyed, Like a monkey in the groves, Like a wild deer in the woods, Like a nervous little child. Let him go with eyes downcast Seeing a plough yoke’s length before, That he fall not in the power Of the forest-monkey mind.

Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji,109. The Elder Mahā Mitta’s mother was sick with a poisoned tumour.

dhītāpissā bhikkhunīsu pabbajitā hoti.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 –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:

‘‘ahaṃ yato pabbajito, tato paṭṭhāya na mayā lobhasahagatena cittena indriyāni bhinditvā visabhāgarūpaṃ olokitapubbaṃ,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.

iminā saccavacanena mātuyā me phāsu hotu, gaccha idaṃ vatvā upāsikāya sarīraṃ parimajjā’’ti.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,At that very moment the lay devotee’s tumour vanished, shrinking away like a lump of froth.

sā uṭṭhahitvā ‘‘sace sammāsambuddho dhareyya, kasmā mama puttasadisassa bhikkhuno jālavicitrena hatthena sīsaṃ na parāmaseyyā’’ti attamanavācaṃ nicchāresi.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 – Kulaputtamāni aññopi, pabbajitvāna sāsane; Mittattherova tiṭṭheyya, vare indriyasaṃvare.110. Let another noble clansman Gone forth in the Dispensation Keep, as did the Elder Mitta, Perfect faculty restraint.

Yathā pana indriyasaṃvaro satiyā,111. (c) As restraint of the faculties is to be undertaken by means of mindfulness,

tathā vīriyena ājīvapārisuddhi sampādetabbā.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 sampādetabbāAbandoning, 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.,

parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā.avoiding what is of impure origin as though it were a poisonous snake, and using only requisites of pure origin.

Tattha apariggahitadhutaṅgassa saṅghato, gaṇato,112. Herein, for one who has not taken up the ascetic practices, any requisites obtained from the Community, from a group of bhikkhus,

dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma.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” 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,

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,113. As to the robe and the other requisites,

tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti.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,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”;

yaṃ vā panaññampi evarūpaṃ nimittakammaṃ.or any other such giving of hints.

Obhāso nāma ‘‘upāsakā tumhe kuhiṃ vasathā’’ti. Pāsāde, bhanteti.An “indication” is saying, “Lay follower, where do you live?”—”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,But the Suttanta specialists say that though there is no offence,

ājīvaṃ pana kopeti, tasmā na vaṭṭati’’cceva vadanti.nevertheless the livelihood is sullied, therefore it is not allowable.

Yo pana bhagavatā anuññātāpi nimittobhāsaparikathāviññattiyo akaronto appicchatādiguṇeyeva nissāya jīvitakkhayepi paccupaṭṭhite116. 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,

aññatreva obhāsādīhi uppannapaccaye paṭisevati, esa ‘‘paramasallekhavuttī’’ti vuccati,is called supreme in living in effacement,

seyyathāpi thero sāriputto.like the venerable Sāriputta.

So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno mahāmoggallānattherena saddhiṃ aññatarasmiṃ araññe viharati,117. It seems that the venerable one was cultivating seclusion at one time, living in a certain forest with the Elder Mahā Moggallāna.

athassa ekasmiṃ divase udaravātābādho uppajjitvā atidukkhaṃ janesi.One day an affliction of colic arose in him, causing him great pain.

Mahāmoggallānatthero sāyanhasamaye tassāyasmato upaṭṭhānaṃ gato theraṃ nipannaṃ disvā taṃ pavattiṃ pucchitvāIn the evening the Elder Mahā Moggallāna went to attend upon him. Seeing him lying down, he asked what the reason was.

‘‘pubbe te, āvuso, kena phāsu hotī’’ti pucchi.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 tāvadeva118. 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,”

therassa upaṭṭhākakulaṃ gantvā jeṭṭhaputtassa sarīraṃ āvisitvā pīḷaṃ janesi.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 cintentoWhen the elder saw it, he thought, “The gruel is very nice. How was it got?”

tassa uppattimūlaṃ disvā āha – ‘‘āvuso moggallāna, aparibhogāraho piṇḍapāto’’ti.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,As the rice gruel fell on the ground the elder’s affliction vanished.

tato paṭṭhāya pañcacattālīsa vassāni na puna uppajji.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 – ‘‘Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ; Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama. ‘‘Yadipi me antaguṇaṃ, nikkhamitvā bahi care; Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ. ‘‘Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ; Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana’’nti.and he uttered this exclamation: My livelihood might well be blamed If I were to consent to eat The honey and the gruel obtained By influence of verbal hints. And even if my bowels obtrude And trail outside, and even though My life is to be jeopardized, I will not blot my livelihood (Mil 370). For I will satisfy my heart By shunning all wrong kinds of search; 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 Cīragumba (see §132 below).

Evaṃ sabbathāpi. ‘‘Anesanāya cittampi, ajanetvā vicakkhaṇo; Ājīvaṃ parisodheyya, saddhāpabbajito yatī’’ti.So in all respects: A man who has gone forth in faith Should purify his livelihood And, seeing clearly, give no thought To any search that is not good.

Yathā ca vīriyena ājīvapārisuddhi,123. (d) And as livelihood purification is to be undertaken by means of energy,

tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ.so virtue dependent on requisites is to be undertaken by means of understanding.

Paññāsādhanaṃ hi taṃ,For that is accomplished by understanding,

paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato.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, and puts them aside for later use, and in one who reviews them thus at the time of using them.

Tatrāyaṃ sanniṭṭhānakaro vinicchayo –Here is an explanation to settle the matter.

Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti.There are four kinds of use: use as theft, use as a debt?, use as an inheritance, use as a master.

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,therefore the robe should be reviewed every time it is used, and the alms food lump by lump.

tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu.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,but while this is so, though there is an offence for one who uses it without mindfulness after mindful acceptance,

paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.there is no offence for one who is mindful in using after accepting without mindfulness.

Catubbidhā hi suddhi desanāsuddhi,126. Purification is of four kinds: purification by the Teaching,

saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti.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,Although given by the laity, they actually belong to the Blessed One, because it is by the Blessed One that they are permitted.

tasmā bhagavato paccaye paribhuñjantīti veditabbā.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,But this use of what is reviewed by one who is virtuous

so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati.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. Evaṃ karonto hi kiccakārī hoti.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.

Vuttampi cetaṃ – ‘‘Piṇḍaṃ vihāraṃ sayanāsanañca, Āpañca saṅghāṭirajūpavāhanaṃ; Sutvāna dhammaṃ sugatena desitaṃ, Saṅkhāya seve varapaññasāvako. ‘‘Tasmā hi piṇḍe sayanāsane ca, Āpe ca saṅghāṭirajūpavāhane; Etesu dhammesu anūpalitto, Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394);And this is said: “The truly wise disciple Who listens to the Dhamma As taught by the Sublime One Makes use, after reviewing, Of alms food, and of dwelling, And of a resting place, And also of the water For washing dirt from robes” (Sn 391). “So like a drop of water Lying on leaves of lotus, A bhikkhu is unsullied By any of these matters, By alms food, and by dwelling, And by a resting place, And also by the water For washing dirt from robes” (Sn 392).

‘‘Kālena laddhā parato anuggahā, Khajjesu bhojjesu ca sāyanesu ca; Mattaṃ sa jaññā satataṃ upaṭṭhito, Vaṇassa ālepanarūhane yathā.“Since aid it is and timely Procured from another The right amount he reckons, Mindful without remitting In chewing and in eating, In tasting food besides: He treats it as an ointment Applied upon a wound.” (Source untraced)

‘‘Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; Evaṃ āhāre āhāraṃ, yāpanatthamamucchito’’ti.“So like the child’s flesh in the desert Like the greasing for the axle, 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 – ‘‘Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ; Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato.according as it is said: “Seeing me eat a dish of rice Quite cold, my preceptor observed: ‘Novice, if you are not restrained, Be careful not to burn your tongue.’

‘‘Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā; Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ.On hearing my Preceptor’s words, I then and there felt urged to act And, sitting in a single session, I reached the goal of Arahantship.

‘‘Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā; Sabbāsavaparikkhīṇo, natthi dāni punabbhavo’’ti.Since I am now waxed full in thought Like the full moon of the fifteenth (M III 277), And all my cankers are destroyed, There is no more becoming now.”

‘‘Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ; Yoniso paccavekkhitvā, paṭisevetha paccaye’’ti.And so should any other man Aspiring to end suffering 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.

20. PaṭhamasīlapañcakaṃFirst Pentad of Virtue

Pañcavidhakoṭṭhāsassa paṭhamapañcake anupasampannasīlādivasena attho veditabbo.131. 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 – ‘‘Katamaṃ pariyantapārisuddhisīlaṃ? Anupasampannānaṃ pariyantasikkhāpadānaṃ,For this is said in the Paṭisambhidā: “(a) What is virtue consisting in limited purification? That of the training precepts for those not fully admitted to the Order:

idaṃ pariyantapārisuddhisīlaṃ.such is virtue consisting in limited purification.

Katamaṃ apariyantapārisuddhisīlaṃ? Upasampannānaṃ apariyantasikkhāpadānaṃ,(b) What is virtue consisting in unlimited purification? That of the training precepts for those fully admitted to the Order:

idaṃ apariyantapārisuddhisīlaṃ.such is virtue consisting in unlimited purification.

Katamaṃ paripuṇṇapārisuddhisīlaṃ? Puthujjanakalyāṇakānaṃ kusaladhamme yuttānaṃ sekkhapariyante paripūrakārīnaṃ kāye ca jīvite ca anapekkhānaṃ pariccattajīvitānaṃ,(c) What is virtue consisting in fulfilled purification? 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:

idaṃ paripuṇṇapārisuddhisīlaṃ.such is virtue of fulfilled purification,

Katamaṃ aparāmaṭṭhapārisuddhisīlaṃ? Sattannaṃ sekkhānaṃ,(d) What is virtue consisting in purification not adhered to? That of the seven kinds of trainer:

idaṃ aparāmaṭṭhapārisuddhisīlaṃ.such is virtue consisting in purification not adhered to.

Katamaṃ paṭippassaddhipārisuddhisīlaṃ? Tathāgatasāvakānaṃ khīṇāsavānaṃ paccekabuddhānaṃ tathāgatānaṃ arahantānaṃ sammāsambuddhānaṃ,(e) What is virtue consisting in tranquillized purification? That of the Perfect One’s disciples with cankers destroyed, of the Paccekabuddhas, of the Perfect Ones, accomplished and fully enlightened:

idaṃ paṭippassaddhipārisuddhisīla’’nti (paṭi. ma. 1.37).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 – ‘‘Nava koṭisahassāni, asītisatakoṭiyo; Paññāsasatasahassāni, chattiṃsā ca punāpare. ‘‘Ete saṃvaravinayā, sambuddhena pakāsitā; Peyyālamukhena niddiṭṭhā, sikkhā vinayasaṃvare’’ti. –(b) That of those fully admitted to the Order is describable thus: Nine thousand millions, and a hundred And eighty millions then as well, And fifty plus a hundred thousand, And thirty-six again to swell. The total restraint disciplines: These rules the Enlightened One explains Told under heads for filling out, Which the Discipline restraint contains.

Evaṃ gaṇanavasena sapariyantampi anavasesavasena samādānabhāvañca lābhayasañātiaṅgajīvitavasena adiṭṭhapariyantabhāvañca sandhāya apariyantapārisuddhisīlanti vuttaṃ,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.

ciragumbavāsikaambakhādakamahātissattherassa sīlamiva.Like the virtue of the Elder Mahā Tissa the Mango-eater who lived at Cīragumba (see §122 above).

Tathā hi so āyasmā – ‘‘Dhanaṃ caje aṅgavarassa hetu, aṅgaṃ caje jīvitaṃ rakkhamāno; Aṅgaṃ dhanaṃ jīvitañcāpi sabbaṃ, caje naro dhammamanussaranto’’ti. –133. For that venerable one never abandoned the following good man’s recollection: “Wealth for a sound limb’s sake should be renounced, And one who guards his life gives up his limbs; And wealth and limbs and life, each one of these, A man gives up who practices the Dhamma.”

Imaṃ sappurisānussatiṃ avijahanto jīvitasaṃsayepi sikkhāpadaṃ avītikkammaAnd he never transgressed a training precept

tadeva apariyantapārisuddhisīlaṃ nissāya upāsakassa piṭṭhigatova arahattaṃ pāpuṇi.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 – ‘‘Na pitā napi te mātā, na ñāti napi bandhavo; Karotetādisaṃ kiccaṃ, sīlavantassa kāraṇā. Saṃvegaṃ janayitvāna, sammasitvāna yoniso; Tassa piṭṭhigato santo, arahattaṃ apāpuṇī’’ti.According to as it is said: “Nor your mother nor your father Nor your relatives and kin Have done as much as this for you Because you are possessed of virtue.” So, stirred with urgency, and wisely Comprehending with insight, 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,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,

tasmā paripuṇṇapārisuddhīti vuccati,which is why it is called consisting of fulfilled purification;

mahāsaṅgharakkhitabhāgineyyasaṅgharakkhitattherānaṃ viya.like that of the elders 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,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.

tumhākaṃ puthujjanakālakiriyāya mahājanassa vippaṭisāro bhavissatī’’ti.It will be a disappointment for many if you die as an ordinary man.”

Āvuso, ahaṃ ‘‘metteyyaṃ bhagavantaṃ passissāmī’’ti na vipassanaṃ paṭṭhapesiṃ. Tena hi maṃ nisīdāpetvā okāsaṃ karohīti.—“Friend, thinking to see the Blessed One Metteyya, I did not try for insight. 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,—“That was not difficult, friends.

apica vo dukkaraṃ ācikkhissāmi – ‘‘ahaṃ, āvuso, pabbajitakālato paṭṭhāya asatiyā aññāṇapakataṃ kammaṃ nāma na passāmī’’ti.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; Ubhayena naṃ garahanti, sīlato ca sutena ca.136. “Now, if a man has little learning And he is careless of his virtue, They censure him on both accounts For lack of virtue and of learning.

‘‘Appassutopi ce hoti, sīlesu susamāhito; Sīlato naṃ pasaṃsanti, tassa sampajjate sutaṃ.“But if he is of little learning Yet he is careful of his virtue, They praise him for his virtue, so It is as though he too had learning.

‘‘Bahussutopi ce hoti, sīlesu asamāhito; Sīlato naṃ garahanti, nāssa sampajjate sutaṃ.“And if he is of ample learning Yet he is careless of his virtue, They blame him for his virtue, so It is as though he had no learning.

‘‘Bahussutopi ce hoti, sīlesu susamāhito; Ubhayena naṃ pasaṃsanti, sīlato ca sutena ca.“But if he is of ample learning And he is careful of his virtue, They give him praise on both accounts For virtue and as well for learning.

‘‘Bahussutaṃ dhammadharaṃ, sappaññaṃ buddhasāvakaṃ; Nekkhaṃ jambonadasseva, ko taṃ ninditumarahati; Devāpi naṃ pasaṃsanti, brahmunāpi pasaṃsito’’ti. (a. ni. 4.6);“The Buddha’s pupil of much learning Who keeps the Law with understanding— A jewel of Jambu River gold Who is here fit to censure him? Deities praise him constantly, By Brahmā also is he praised” (A II 7).

Sekkhānaṃ pana sīlaṃ diṭṭhivasena aparāmaṭṭhattā,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,

puthujjanānaṃ vā pana rāgavasena aparāmaṭṭhasīlaṃ aparāmaṭṭhapārisuddhīti veditabbaṃ, kuṭumbiyaputtatissattherassa sīlaṃ viya.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 – ‘‘Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ; Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ aha’’nti.Wanting to become established in Arahantship in dependence on such virtue, this venerable one told his enemies: I broke the bones of both my legs To give the pledge you asked from me. I am revolted and ashamed At death accompanied by greed.

‘‘Evāhaṃ cintayitvāna, sammasitvāna yoniso; Sampatte aruṇuggamhi, arahattaṃ apāpuṇi’’nti. (dī. ni. aṭṭha. 2.373);“And after I had thought on this, And wisely then applied insight, When the sun rose and shone on me, I had become an Arahant” (M-a I 233).

Aññataropi mahāthero bāḷhagilāno sahatthā āhārampi paribhuñjituṃ asakkonto138. Also there was a certain senior elder who was very ill and unable to eat with his own hand.

sake muttakarīse palipanno samparivattati,He was writhing smeared with his own urine and excrement.

taṃ disvā aññataro daharo ‘‘aho dukkhā jīvitasaṅkhārā’’ti āha.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,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.

imaṃ pana sīlaṃ bhinditvā laddhasampatti nāma sikkhaṃ paccakkhāya paṭiladdhagihibhāvasadisī’’ti vatvāBut the bliss obtained by breaking this virtue would be like the lay state obtained by disavowing the training,”

‘‘sīleneva saddhiṃ marissāmī’’ti tattheva nipanno tameva rogaṃ sammasanto arahattaṃ patvā bhikkhusaṅghassa imāhi gāthāhi byākāsi –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, Rogena bāḷhaṃ dukhitassa ruppato; Parisussati khippamidaṃ kaḷevaraṃ, Pupphaṃ yathā paṃsuni ātape kataṃ.“I am victim of a sickening disease That racks me with its burden of cruel pain; As flowers in the dust burnt by the sun, So this my corpse will soon have withered up.

‘‘Ajaññaṃ jaññasaṅkhātaṃ, asuciṃ sucisammataṃ; Nānākuṇapaparipūraṃ, jaññarūpaṃ apassato.“Unbeautiful called beautiful, Unclean while reckoned as if clean, Though full of ordure seeming fair To him that cannot see it clear.

‘‘Dhiratthu maṃ āturaṃ pūtikāyaṃ, duggandhiyaṃ asuci byādhidhammaṃ; Yatthappamattā adhimucchitā pajā, hāpenti maggaṃ sugatūpapattiyā’’ti.“So out upon this ailing rotting body, Fetid and filthy, punished with affliction, 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.

21. DutiyasīlapañcakaṃSecond Pentad of Virtue

Dutiyapañcake pāṇātipātādīnaṃ pahānādivasena attho veditabbo.In the second pentad the meaning should be understood as the abandoning, etc., of killing living things, etc.;

Vuttañhetaṃ paṭisambhidāyaṃ – ‘‘Pañca sīlāni pāṇātipātassa pahānaṃ sīlaṃ, veramaṇī sīlaṃ, cetanā sīlaṃ, saṃvaro sīlaṃ, avītikkamo sīlaṃ. Adinnādānassa, kāmesumicchācārassa, musāvādassa, pisuṇāya vācāya, pharusāya vācāya, samphappalāpassa, abhijjhāya, byāpādassa, micchādiṭṭhiyā, nekkhammena kāmacchandassa, abyāpādena byāpādassa, ālokasaññāya thinamiddhassa, avikkhepena uddhaccassa, dhammavavatthānena vicikicchāya, ñāṇena avijjāya, pāmojjena aratiyā, paṭhamena jhānena nīvaraṇānaṃ, dutiyena jhānena vitakkavicārānaṃ, tatiyena jhānena pītiyā, catutthena jhānena sukhadukkhānaṃ, ākāsānañcāyatanasamāpattiyā rūpasaññāya paṭighasaññāya nānattasaññāya, viññāṇañcāyatanasamāpattiyā ākāsānañcāyatanasaññāya, ākiñcaññāyatanasamāpattiyā viññāṇañcāyatanasaññāya, nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya, aniccānupassanāya niccasaññāya, dukkhānupassanāya sukhasaññāya, anattānupassanāya attasaññāya, nibbidānupassanāya nandiyā, virāgānupassanāya rāgassa, nirodhānupassanāya samudayassa, paṭinissaggānupassanāya ādānassa, khayānupassanāya ghanasaññāya, vayānupassanāya āyūhanassa, vipariṇāmānupassanāya dhuvasaññāya, animittānupassanāya nimittassa, appaṇihitānupassanāya paṇidhiyā, suññatānupassanāya abhinivesassa, adhipaññādhammavipassanāya sārādānābhinivesassa, yathābhūtañāṇadassanena sammohābhinivesassa, ādīnavānupassanāya ālayābhinivesassa, paṭisaṅkhānupassanāya appaṭisaṅkhāya, vivaṭṭanānupassanāya saññogābhinivesassa, sotāpattimaggena diṭṭhekaṭṭhānaṃ kilesānaṃ, sakadāgāmimaggena oḷārikānaṃ kilesānaṃ, anāgāmimaggena aṇusahagatānaṃ kilesānaṃ, arahattamaggena sabbakilesānaṃ pahānaṃ sīlaṃ, veramaṇī, cetanā, saṃvaro, avītikkamo sīlaṃ. Evarūpāni sīlāni cittassa avippaṭisārāya saṃvattanti, pāmojjāya saṃvattanti, pītiyā saṃvattanti, passaddhiyā saṃvattanti, somanassāya saṃvattanti, āsevanāya saṃvattanti, bhāvanāya saṃvattanti, bahulīkammāya saṃvattanti, alaṅkārāya saṃvattanti, parikkhārāya saṃvattanti, parivārāya saṃvattanti, pāripūriyā saṃvattanti, ekantanibbidāya virāgāya nirodhāya upasamāya abhiññāya sambodhāya nibbānāya saṃvattantī’’ti (paṭi. ma. 1.41).for this is said in the Paṭisambhidā: "Five kinds of virtue: (1) In the case of killing living things, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue. (2) In the case of taking what is not given … (3) In the case of sexual misconduct … (4) In the case of false speech … (5) In the case of malicious speech … (6) In the case of harsh speech … (7) In the case of gossip … (8) In the case of covetousness … (9) In the case of ill will … (10) In the case of wrong view … (11) "Through renunciation in the case of lust, (a) abandoning is virtue … (12) Through non-ill-will in the case of ill-will … (13) Through perception of light in the case of stiffness-and-torpor … (14) Through non-distraction … agitation … (15) Through definition of states (dhamma) … uncertainty … (16) Through knowledge … ignorance … (17) Through gladdening in the case of boredom … (18) "Through the first jhāna in the case of the hindrances, (a) abandoning is virtue … (19) Through the second jhāna … applied and sustained thought … (20) Through the third jhāna … happiness … (21) Through the fourth jhāna in the case of pleasure and pain, (a) abandoning is virtue … (22) Through the attainment of the base consisting of boundless space in the case of perceptions of matter, perceptions of resistance, and perceptions of variety, (a) abandoning is virtue … (23) Through the attainment of the base consisting of boundless consciousness in the case of the perception of the base consisting of boundless space … (24) Through the attainment of the base consisting of nothingness in the case of the perception of the base consisting of boundless consciousness … (25) Through the attainment of the base consisting of neither perception nor non-perception in the case of the perception of the base consisting of nothingness … (26) "Through the contemplation of impermanence in the case of the perception of permanence, (a) abandoning is virtue … (27) Through the contemplation of pain in the case of the perception of pleasure … (28) Through the contemplation of not-self in the case of the perception of self … (29) Through the contemplation of dispassion in the case of the perception of delighting … (30) Through the contemplation of fading away in the case of greed … (31) Through the contemplation of cessation in the case of originating … (32) Through the contemplation of relinquishment in the case of grasping … (33) "Through the contemplation of destruction in the case of the perception of compactness, (a) abandoning is virtue … (34) Through the contemplation of fall of formations in the case of accumulating kamma … (35) Through the contemplation of change in the case of the perception of lastingness … (36) Through the contemplation of the signless in the case of a sign … (37) Through the contemplation of the desireless in the case of desire … (38) Through the contemplation of voidness in the case of misinterpreting (insistence) … (39) Through insight into states that is higher understanding in the case of misinterpreting (insistence) due to grasping … (40) Through correct knowledge and vision in the case of misinterpreting (insistence) due to confusion … (41) Through the contemplation of danger in the case of misinterpreting (insistence) due to reliance on formations … (42) Through reflection in the case of non-reflection … (43) Through the contemplation of turning away in the case of misinterpreting (insistence) due to bondage … (44) "Through the path of stream-entry in the case of defilements coefficient with false view, (a) abandoning is virtue … (45) Through the path of once-return in the case of gross defilements … (46) Through the path of non-return in the case of residual defilements … (47) Through the path of Arahantship in the case of all defilements, (a) abandoning is virtue, (b) abstention is virtue, (c) volition is virtue, (d) restraint is virtue, (e) non-transgression is virtue. "Such virtues lead to non-remorse in the mind, to gladdening, to happiness, to tranquillity, to joy, to repetition, to development, to cultivation, to embellishment, to the requisite for concentration, to the equipment of concentration, to fulfilment, to complete dispassion, to fading away, to cessation, to peace, to direct-knowledge, to enlightenment, to Nibbāna." (Paṭis I 46–47)

Ettha ca pahānanti koci dhammo nāma natthi aññatra vuttappakārānaṃ pāṇātipātādīnaṃ anuppādamattato.And here there is no state called abandoning other than the mere non-arising of the killing of living things, etc., as stated.

Yasmā pana taṃ taṃ pahānaṃ tassa tassa kusaladhammassa patiṭṭhānaṭṭhena upadhāraṇaṃ hoti,But the abandoning of a given unprofitable state upholds a given profitable state in the sense of providing a foundation for it,

vikampābhāvakaraṇena ca samādānaṃ.and concentrates it by preventing wavering,

Tasmā pubbe vutteneva upadhāraṇasamādhānasaṅkhātena sīlanaṭṭhena sīlanti vuttaṃ.so it is called "virtue" (sīla) in the sense of composing (sīlana), reckoned as upholding and concentrating as stated earlier (§19).

Itare cattāro dhammā tato tato veramaṇivasena, tassa tassa saṃvaravasena,The other four things mentioned refer to the presence of occurrence of will as abstention from such and such, as restraint of such and such,

tadubhayasampayuttacetanāvasena, taṃ taṃ avītikkamantassa avītikkamanavasena ca cetaso pavattisabbhāvaṃ sandhāya vuttā.as the volition associated with both of these, and as non-transgression in one who does not transgress such and such.

Sīlaṭṭho pana tesaṃ pubbe pakāsitoyevāti.But their meaning of virtue has been explained already.

Evaṃ pahānasīlādivasena pañcavidhaṃ.So it is of five kinds as "virtue consisting in abandoning" and so on.

Ettāvatā ca kiṃ sīlaṃ? Kenaṭṭhena sīlaṃ? Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? Kimānisaṃsaṃ sīlaṃ? Katividhaṃ cetaṃ sīlanti?At this point the answers to the questions, "What is virtue? In what sense is it virtue? What are its characteristic, function, manifestation, and proximate cause? What are the benefits of virtue? How many kinds of virtue are there?"

Imesaṃ pañhānaṃ vissajjanaṃ niṭṭhitaṃ.are complete.

21. Sīlasaṃkilesavodānaṃ(vi) The Defiling and the Cleansing of Virtue

Yaṃ pana vuttaṃ ‘‘ko cassa saṃkileso, kiṃ vodāna’’nti.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,When a man has broken the training course at the beginning or at the end in any instance of the seven classes of offences,

tassa sīlaṃ pariyante chinnasāṭako viya khaṇḍaṃ nāma hoti.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,When he has broken it twice or thrice in succession,

tassa piṭṭhiyā vā kucchiyā vā uṭṭhitena visabhāgavaṇṇena kāḷarattādīnaṃ aññatarasarīravaṇṇā gāvī viya sabalaṃ nāma hoti.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,When he has broken it all over at intervals,

tassa antarantarā visabhāgavaṇṇabinduvicitrā gāvī viya kammāsaṃ nāma hoti.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. Vuttañhi bhagavatā –And likewise with the seven bonds of sexuality; 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,“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.

idampi kho, brāhmaṇa, brahmacariyassa khaṇḍampi chiddampi sabalampi kammāsampi.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, ageing and death …

Jarāya maraṇena…pe… na parimuccati dukkhasmāti vadāmi.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. Napi mātugāmassa ucchādanaṃ…pe… sādiyati. Apica kho mātugāmena saddhiṃ sañjagghati saṃkīḷati saṃkelāyati, so tadassādeti…pe… na parimuccati dukkhasmāti vadāmi.“Furthermore, brahman, … while he does not agree to these things, yet he jokes, plays and amuses himself with women …

‘‘Puna caparaṃ, brāhmaṇa, idhekacco samaṇo vā…pe… na heva kho mātugāmena saddhiṃ dvayaṃ dvayasamāpattiṃ samāpajjati. 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.“Furthermore, brahman, … while he does not agree to these things, 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. Apica kho mātugāmassa saddaṃ suṇāti tirokuṭṭā vā tiropākārā vā hasantiyā vā bhaṇantiyā vā gāyantiyā vā rodantiyā vā, so tadassādeti…pe… dukkhasmāti vadāmi.“Furthermore, brahman, … while he does not agree to these things, 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. Apica kho yānissa tāni pubbe mātugāmena saddhiṃ hasitalapitakīḷitāni, tāni anussarati, so tadassādeti…pe… dukkhasmāti vadāmi.“Furthermore, brahman, … while he does not agree to these things, yet he 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. Apica kho passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ, so tadassādeti…pe… dukkhasmāti vadāmi.“Furthermore, brahman, … while he does not agree to these things, 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. Apica kho aññataraṃ devanikāyaṃ paṇidhāya brahmacariyaṃ carati ‘imināhaṃ sīlena vā vatena vā tapena vā brahmacariyena vā devo vā bhavissāmi devaññataro vā’ti.“Furthermore, brahman, … while he does not agree to these things, 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,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,

sattavidhamethunasaṃyogābhāvena ca, aparāya ca ‘‘kodho upanāho makkho paḷāso issā macchariyaṃ māyā sātheyyaṃ thambho sārambho māno atimāno mado pamādo’’tiādīnaṃ pāpadhammānaṃ anuppattiyā,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),

appicchatāsantuṭṭhitāsallekhatādīnañca guṇānaṃ uppattiyā saṅgahito.and by the arising of such qualities as fewness of wishes, contentment, and effacement (MN 24).

Yāni hi sīlāni lābhādīnampi atthāya abhinnāni,Virtues not broken for the purpose of gain, etc.,

pamādadosena vā bhinnānipi paṭikammakatāni,and rectified by making amends after being broken by the faults of negligence, etc.,

methunasaṃyogehi vā kodhupanāhādīhi vā pāpadhammehi anupahatāni, tāni sabbaso akhaṇḍāni acchiddāni asabalāni akammāsānīti vuccanti.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,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,

taṇhādiṭṭhīhi aparāmaṭṭhattā aparāmaṭṭhāni, upacārasamādhiṃ vā appanāsamādhiṃ vā saṃvattayantīti samādhisaṃvattanikāni ca honti.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,This cleansing comes about in two ways: through seeing the danger of failure in virtue,

sīlasampattiyā ca ānisaṃsadassanena.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,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,

dukkhito dussīlyagarahāsu, vippaṭisārī sīlavataṃ pasaṃsāsu, tāya ca pana dussīlyatāya sāṇasāṭako viya dubbaṇṇo hoti.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 –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. Here is the text:

‘‘Passatha no tumhe, bhikkhave, amuṃ mahantaṃ aggikkhandhaṃ ādittaṃ sampajjalitaṃ sajotibhūta’nti? Evaṃ, bhanteti.“Bhikkhus, do you see that great mass of fire burning, blazing and glowing?— 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.“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? 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).Why is that? 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 –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, 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:

‘‘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,“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,

maṃsaṃ chetvā nhāruṃ chindeyya, nhāruṃ chetvā aṭṭhiṃ chindeyya, aṭṭhiṃ chetvā aṭṭhimiñjaṃ āhacca tiṭṭheyya,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—

yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā abhivādanaṃ sādiyeyyā’’ti ca.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,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—

yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā añjalikammaṃ sādiyeyyā’’ti ca.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,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—

yaṃ vā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā saddhādeyyaṃ cīvaraṃ paribhuñjeyyā’’ti ca.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,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,

taṃ tassa oṭṭhampi ḍaheyya, mukhampi, jivhampi, kaṇṭhampi, udarampi ḍaheyya, antampi antaguṇampi ādāya adhobhāgaṃ nikkhameyya,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—

yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ piṇḍapātaṃ paribhuñjeyyā’’ti ca.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,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—

yaṃ vā khattiya… brāhmaṇa… gahapatimahāsālānaṃ vā saddhādeyyaṃ mañcapīṭhaṃ paribhuñjeyyā’’ti ca.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,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,

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 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.Thus, by these similes of the horse-hair rope, the sharp spear, the iron sheet, the iron ball, the iron bed and chair, and the iron cauldron, he showed the pain that has as its condition the use of homage, reverential salutation, robes, alms food, bed and chair, and dwelling.

Tasmā –Therefore:

Aggikkhandhāliṅganadukkhādhikadukkhakaṭukaphalaṃ; Avijahato kāmasukhaṃ, sukhaṃ kuto bhinnasīlassa.What pleasure has a man of broken virtue Forsaking not sense pleasures, which bear fruit Of pain more violent even than the pain In the embracing of a mass of fire?

Abhivādanasādiyane, kiṃ nāma sukhaṃ vipannasīlassa; Daḷhavāḷarajjughaṃsanadukkhādhikadukkhabhāgissa.What pleasure has he in accepting homage Who, having failed in virtue, must partake Of pain that will excel in agony The crushing of his legs with horse-hair ropes?

Saddhānamañjalikammasādiyane kiṃ sukhaṃ asīlassa; Sattippahāradukkhādhimattadukkhassa yaṃhetu.What pleasure has a man devoid of virtue Accepting salutations of the faithful, Which is the cause of pain acuter still Than pain produced by stabbing with a spear?

Cīvaraparibhogasukhaṃ, kiṃ nāma asaṃyatassa; Yena ciraṃ anubhavitabbo, niraye jalitaayopaṭṭasamphasso.What is the pleasure in the use of garments For one without restraint, whereby in hell He will for long be forced to undergo The contact of the blazing iron sheet?

Madhuropi piṇḍapāto, halāhalavisūpamo asīlassa; Ādittā gilitabbā, ayoguḷā yena cirarattaṃ.Although to him his alms food may seem tasty, Who has no virtue, it is direst poison, Because of which he surely will be made For long to swallow burning iron balls.

Sukhasammatopi dukkho, asīlino mañcapīṭhaparibhogo; Yaṃ bādhissanti ciraṃ, jalitaayomañcapīṭhāni.And when the virtueless make use of couches And chairs, though reckoned pleasing, it is pain Because they will be tortured long indeed On red-hot blazing iron beds and chairs.

Dussīlassa vihāre, saddhādeyyamhi kā nivāsa rati; Jalitesu nivasitabbaṃ, yena ayokumbhimajjhesu.Then what delight is there for one unvirtuous Inhabiting a dwelling given in faith, Since for that reason he will have to dwell Shut up inside a blazing iron pan?

Saṅkasarasamācāro, kasambujāto avassuto pāpo; Antopūtīti ca yaṃ, nindanto āha lokagaru.The Teacher of the world, in him condemning, Described him in these terms: “Of suspect habits, Full of corruption, lecherous as well, By nature evil, rotten too within.”

Dhī jīvitaṃ asaññatassa, tassa samaṇajanavesadhārissa; Assamaṇassa upahataṃ, khatamattānaṃ vahantassa.So out upon the life of him abiding Without restraint, of him that wears the guise Of the ascetic that he will not be, And damages and undermines himself!

Gūthaṃ viya kuṇapaṃ viya, maṇḍanakāmā vivajjayantīdha; Yaṃ nāma sīlavanto, santo kiṃ jīvitaṃ tassa.What is the life he leads, since any person, No matter who, with virtue to his credit Avoids it here, as those that would look well Keep far away from dung or from a corpse?

Sabbabhayehi amutto, mutto sabbehi adhigamasukhehi; Supihitasaggadvāro, apāyamaggaṃ samārūḷho.He is not free from any sort of terror, Though free enough from pleasure of attainment; While heaven’s door is bolted fast against him, He is well set upon the road to hell.

Karuṇāya vatthubhūto, kāruṇikajanassa nāma ko añño; Dussīlasamo dussī, latāya iti bahuvidhā dosāti.Who else if not one destitute of virtue More fit to be the object of compassion? Many indeed and grave are the defects That brand a man neglectful of his virtue.

Evamādinā paccavekkhaṇena sīlavipattiyaṃ ādīnavadassanaṃ vuttappakāraviparītato sīlasampattiyā ānisaṃsadassanañca veditabbaṃ. Apica –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. Furthermore:

Apica –Furthermore:

Tassa pāsādikaṃ hoti, pattacīvaradhāraṇaṃ; Pabbajjā saphalā tassa, yassa sīlaṃ sunimmalaṃ.His virtue is immaculate, His wearing of the bowl and robes Gives pleasure and inspires trust, His going forth will bear its fruit.

Attānuvādādibhayaṃ, suddhasīlassa bhikkhuno; Andhakāraṃ viya raviṃ, hadayaṃ nāvagāhati.A bhikkhu in his virtue pure Has never fear that self-reproach Will enter in his heart: indeed There is no darkness in the sun.

Sīlasampattiyā bhikkhu, sobhamāno tapovane; Pabhāsampattiyā cando, gagane viya sobhati.A bhikkhu in his virtue bright Shines forth in the Ascetics’ Wood As by the brightness of his beams The moon lights up the firmament.

Kāyagandhopi pāmojjaṃ, sīlavantassa bhikkhuno; Karoti api devānaṃ, sīlagandhe kathāva kā.Now, if the bodily perfume Of virtuous bhikkhus can succeed In pleasing even deities, What of the perfume of his virtue?

Sabbesaṃ gandhajātānaṃ, sampattiṃ abhibhuyyati; Avighātī disā sabbā, sīlagandho pavāyati.It is more perfect far than all The other perfumes in the world, Because the perfume virtue gives Is borne unchecked in all directions.

Appakāpi katā kārā, sīlavante mahapphalā; Hontīti sīlavā hoti, pūjāsakkārabhājanaṃ.The deeds done for a virtuous man, Though they be few, will bear much fruit, And so the virtuous man becomes A vessel of honour and renown.

Sīlavantaṃ na bādhanti, āsavā diṭṭhadhammikā; Samparāyikadukkhānaṃ, mūlaṃ khanati sīlavā.There are no cankers here and now To plague the virtuous man at all; The virtuous man digs out the root Of suffering in lives to come.

Yā manussesu sampatti, yā ca devesu sampadā; Na sā sampannasīlassa, icchato hoti dullabhā.Perfection among human kind And even among deities. If wished for, is not hard to gain For him whose virtue is perfected;

Accantasantā pana yā, ayaṃ nibbānasampadā; Mano sampannasīlassa, tameva anudhāvati.But once his virtue is perfected, His mind then seeks no other kind han the perfection of Nibbāna, The state where utter peace prevails.

Sabbasampattimūlamhi, sīlamhi iti paṇḍito; Anekākāravokāraṃ, ānisaṃsaṃ vibhāvayeti.Such is the blessed fruit of virtue, Showing full many a varied form, So let a wise man know it well This root of all perfection’s branches.

Evañhi vibhāvayato sīlavipattito ubbijjitvā sīlasampattininnaṃ mānasaṃ hoti.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.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 Sīlaniddeso nāma paṭhamo paricchedo.The first chapter called “The Description of Virtue” in the Path of Purification composed for the purpose of gladdening good people.

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