Homage to the supremely self enlightened Buddha the arahant.
Visuddhimaggo
The Path of Purity
Chapter Ia
Siila-niddesa
[Thai: Siilahnitehd] [Description of Siila]P6-8 Siilasaruupaadikathaa
P9 Siilaanisa.msakathaa
P10-13 Siilappabhedakathaa
P14 Paatimokkhasa.mvarasiila.m
P15 Indriyasa.mvarasiila.m
P16-17 Aajiivapaarisuddhisiila.m
Siilasaruupaadikathaa
[Summary of Siila]
[P6]Although the path of purity is manifested through siila, samaadhi and pa~n~naa which is the confluence of various qualities, it is still manifested in brief: thus it is inadequate to help all kinds/types of people. Therefore to manifest in detail the visuddhimagga, questions are raised; firstly concerning the siila, as follows:
What is siila?What is the meaning/essence of siila?
What are the lakkha.na or characteristics, the rasa or function, the paccupa.t.thaana or result, and the pada.t.thaana or proximate cause of the siila?
What are the aanisa.msa or benefits of siila?
How many kinds of siilas are there?
What are the causes of impurity and purity of the siila?
The answers are as follows.[What Is Siila?]
To the question 'What is siila?' the answer is:
'dhammas, such as the cetanaa [intention/volition] of one who refrains from bad deeds such as paa.naatipaataa [killing] and of one who practices the precepts flawlessly, is siila.' (Ps.i,44) [1]Thus, the cetanaa of one who refrains from bad deeds such as paa.naatipaataa [killing] and of one who practices the precepts flawlessly is called cetanaa siila. The refraining of one who refrains from bad deeds such as paa.naatipaataa is called cetasika siila. Dhammas, namely: anabhijjhaa [alobha cetasika], abyaapaada [adosa cetasika], and sammaadi.t.thi [pa~n~naa cetasika] are called cetasika siilas according to the meaning of the saying, 'the bhikkhu abandons abhijjha [lobha], with the citta exempt from abhijjha' (D.i,71).
In 'sa.mvara [restraint] is also siila' [sa.mvaro siila.m], sa.mvara is known through five aspects: paatimokkha, sati, ~naa.na, khanti [patience], and viiriya sa.mvaras. Of the five sa.mvaras, the one described in 'The bhikkhu who has attained, fulfilled his paatimokkha [group of siilas] sa.mvara' is called paatimokkha sa.mvara. The sa.mvara that is described in 'The bhikkhu would keep/protect his principal eye faculty, would achieve samvara/restraint/awareness in his chakkhu [eye] indriya [principal faculty]' is called satisa.mvara.
The samvara described in:
The Buddha answered, "Behold, Ajita, sati is the barrier to whatever flows [of tanha] there are in the world. I say that sati is the dam to stop them but the practitioner could eradicate the flows with pa~n~na" (Sn.1035)is called ~naa.nasa.mvaro [restraint through pa~n~naa/knowledge/wisdom].The experience of paccayas [conditions] coming together is also included in ~naa.nasa.mvara. As to the sa.mvara mentioned in 'the bhikkhu is tolerant/stoic in the face of cold and heat' (M.i,10), it is called khantisa.mvara [restraint through tolerance/forebearance]. And the sa.mvara that is mentioned in 'the bhikkhu does not accept/receive/take the kaamavitakka [pleasurable preoccupation] that has arisen' is called viiriyasa.mvaro [the restraint through diligence/effort]. And the sa.mvara that is mentioned in 'the bhikkhu does not accept/receive/take the kaamavitakka that has arisen' (M.i,11) is called viiriyasa.mvaro [the restraint through diligence/effort]. Viiriyasa.mvaro also includes aajiivapaarisuddhi [pure livelihood]. The said five sa.mvaras as well as the abstention from objects experienced by kulaputtas [clansmen/sons of a (good) lineage/family] who fear evil, are altogether called sa.mvara siila.
The words 'not to transgress the siilas' [aviitakkamo siilan] is the physical or verbal non transgression of the silas by those who have undertaken to practice the siilas.
This is the answer to the first question, 'What is siila?'
[P7]
In answer to the rest of the questions:
[The Meaning of Siila]
To the question, 'What is the meaning/essence of siila?' the answer is: 'called siila because of the meaning "siilana" [being the root/basis/cause]'. What is called siilana? Called siilana because it is the act of orderly conduct, meaning for example, kayakamma [bodily action] that is not dissipated, but well disciplined. The meaning is also to receive/catch/uphold, and serves as basis/source/support by being the premise of all kusala dhamma [virtue]. These are the only two meanings recognized by teachers well versed in the nature of words. Other teachers ascribe siila with various meanings such as sira [head], siisa [head], siitala [cool] and siva [bliss], for example.
[P8]
[The Characteristics, Function, Result and Proximate Cause of Siila]
Now to answer the question, 'What is the lakkha.na [character], the rasa [function], the paccupa.t.thaana [result], and the pada.t.thaanaa [proximate/immediate cause] of siila?' Although the characteristics of being siilana [root/cause] may be varied and numerous, this is comparable to the characteristics of visibility of many varieties of ruupas. Truly, many varieties of characteristics of visibility are called the characteristics of the ruupaayatana [visible object], for example different colors like green and yellow, since the ruupaayatana, although of distinct colors such as green, would still have the property of a 'visible object'. Likewise many varieties of siilana, described as well coordinated, like the kaayakamma [physical deed], and also as the premise of kusala dhammas, are called the characteristics of different dhammas like the cetanas of many varieties of siilas, since siilas of many varieties would still have the property of being well disciplined/coordinated and being the foundation/premise [for kusala kammas].
[Rasa [function]]
The act that eliminates 'dussiilya' [bad deeds], in other words the 'gu.na' or 'the quality without harm', is called 'rasa': because of the meaning 'being the function and the property' of the siila, with the characteristics described. Therefore, this is called siila because of the rasa, meaning function, of eliminating bad deeds; and because of the rasa, meaning property, of harmlessness. Otherwise properties are also called 'rasa' in the words [of the four questions] such as characteristics.
[Paccupa.t.thaana and Pada.t.thaana]
Siilla is described by the erudite as resulting in [paccupa.t.thaana] cleanness; and having ottappa [disgust of akusala] and hiri [fear of harm] as proximate/immediate cause. Indeed siila is clean, as said in
'[the cleanness of the three siilas;] cleanness through the body, words and mind' (A.i,271):this is the result or paccupa.t.thaana; meaning that the siila would appear or be taken as beneficial through its clean nature. Hiri and ottappa [cetasikas] are described by sages as the pada.t.thaanas [proximate/immediate causes] explained as the 'aasanna' hetus [near causes] of siilas. With hiri and ottappa, siila would arise and exist. Without hiri and ottappa, siila would not arise nor exist. Thus should the lakkha.na, rasa, paccupa.t.thaana and pada.t.thaanaa of siila be known.
Siilaanisa.msakathaa
[The Benefits/Advantages of Siila]
[P9]To the question, 'What are the aanisa.msas [benefits] of siila?' the answer is: the aanisa.msas of siila are various gu.nas [qualities, properties] such as no [cause for] regrets/remorse/repentance. As the Buddha said,
'Resulting in no regrets, Aananda, siila is kusala, its anisa.msa is no regret/remorse/repentance.' (A.v,1).Also said:
'Behold, householders, the five properties of aanisa.msas in those with siila. What five? Behold, householders, one with siila, with flawless siila would gain great wealth, resulting from carefulness. This is the first property of aanisa.msas in those with siila. Behold, householders, other benefits; the good name of one with siila, with flawless siila would be renown throughout. This is the second property of aanisa.msas in those with siila. Behold, householders, other benefits; one with siila, with flawless siila could enter with confidence, not ill at ease in whatever parisas [society]; whether khattiya [princely], brahmin, householders or ascetics. This is the third property of aanisa.msas in those with siila. Behold, householders, other benefits; one with siila, with flawless siila would die unforgetful [mindful, aware]. This is the fourth property of aanisa.msas in those with siila. Behold, householders, other benefits; one with siila, with flawless siila would, upon death of the body's destruction, arise in a happy heavenly world. This is the fifth property of aanisa.msas in those with siila.' (D.ii,86)
Numerous other aanisa.msas [benefits] of siila begin with being liked/admired/loved and end with the eradication of kilesas. The Buddha said, for example,'Behold, bhikkhus, if you wish to be loved, liked, respected, and honored by your fellows in the pure life, you should practice the siilas flawlessly.' (M.i.33).Thus siila has various gu.nas such as no [cause for] regret as aanisa.msas.In other words: other than siilas there is no refuge for the kulaputtas in this saasanaa.
Who could ever estimate the aanisa.msas of siila? Siila can cleanse the stain/taint/defilement of beings that none of the great rivers, neither the Ga"ngaa, Yamunaa, Sarabhuu, Sarasvatii, nor the Mahii can. The supreme coolness of the flawlessly practiced siila that is the 'ariya siila' would be able to suppress all heat in worldly beings that neither the rainy winds, red sandalwood, pearl necklace, jewels, nor pale moonlight can. What smell can be as fragrant, upwind as downwind, as the smell of siila? What else could be the stairways to heaven, or the door to the city of nibbana like siila? The splendor of a king adorned with pearls and jewels would not equal that of an ascetic adorned with siila. Siila eliminates all dangers such as self reproach, and gives rise to fame and delight at all times. Thus, good people should know the teachings on aspects of the aanisa.msas of siila, the cause of gu.nas that destroy the forces of harm [dosa].
Siilappabhedakathaa
[The Categories of Siila]
[P10][How many kinds of siila are there?]
The following is the answer to the question 'how many kinds of siila are there?'
Altogether there is only one siila, through the characteristic of being its own root cause.
There are two kinds through being caaritta [according to traditions/teachings] and vaaritta [natural disinclination to do bad deeds] siilas. Thus:
aabhisamaacaarika [siilas of proper conduct] and aadibrahmacariyaka [the beginning of the life of purity];There are three kinds through being hiina [coarse/inferior], majjhima [medium], and pa.niita [refined/superior] siilas. Thus:virati [to refrain from doing bad deeds] and avirati [no (need for) refraining, (the desire to do bad deeds doesn't arise)];
nissita [depending on conditions] and anissita [independent, since the conditions are no longer there];
kaalapariyanta [temporary] and aapaa.nako.tika [lifelong]; sapariyanta [limited] and apariyanta [unlimited]; [and]
lokiya [mundane] and lokuttara [supramundane] siilas.
attaadhipateyya [governed by the self], lokaadhipateyya [governed by the world], and dhammaadhipateyya [governed the Dhamma];paraama.t.tha [with attachment], aparaama.t.tha [without attachment], and pa.tippassaddhi [with kilesas eradicated];
visuddha [flawlessly practiced], avisuddha [blemished siila], and vematika [uncertain/borderline actions]; [and]
sekkha [that of one who studies - intending the sotaapanna and above, who haven't reached arahantship], asekkha [one whose study is over, intending the arahant], and nevasekkhanaasekkha siilas [of the neither one who studies nor above, intending normal people who haven't attained enlightenment of any level].
There are four kinds through being haanabhaagiyam [regressive], .thitibhaagiya [maintaining], visesabhaagiya [progressive], and nibbedhabhaagiya [attainment/penetration] siilas. Thus:
bhikkhu [of bhikkhus], bhikkhunii [of bhikkhunis], anupasampanna [of ordained novices], and gaha.t.thasiila [of laity];There are five kinds through pariyanta [the extent/limitation of the practice], for example paarisuddhi [pure] siilas. In the Pa.tisambhidaa it is said [by the Venerable Sariputta],pakati [ordinary (such as the five precepts)], aacaara [customary (such as the vinayas for the ordained)], dhammataa [by the natural order of things (such as the natural siila of the Buddha's mother when she was carrying the bodhisatta)], and pubbahetuka [due to previous causes (such as accumulations over long lifetimes)];
paatimokkhasa.mvara [practicing the Patimokkha (for the sangha)], indriyasa.mvara [of restraint of sense faculties (such as through sati)], aajiivapaarisuddhi [practicing pure livelihood (right livelihood for the laity as well as the one for bhikkhus)], and paccayasannissita [right use of the requisites for the bhikkhus] siilas.
'[There are] five kinds of siilas - pariyantapaarisuddhisiila.m [limited purification], apariyantapaarisuddhisiila.m [unlimited purification], paripu.n.napaarisuddhisiila.m [flawless purification], aparaama.t.thapaarisuddhisiila.m [purification without attachment], and pa.tippassaddhipaarisuddhisiilan ['peacefully exempt from kilesas' purification].' (Ps.1,42) [2]
There are also five kinds through being pahaana [abandoning], verama.nii [refraining], cetanaa [volition], sa.mvaraa [restraint], and aviitikkama [non-transgression] siilas.[P11]
Concerning the siilas, the meaning already stated should be known about those that are of the single kind.
[First Group of Two (Duka)]
The analysis of the twin kinds of siila is as follows: to practice the sikkhaapada [precept] set down by the Buddha is called caarita [conduct]; to refrain from doing what he forbade is called vaarita siila. The explanation is that in both cases people would practice the siila, in other words proceed [bodily and verbally] with flawless siila. Thus the siila is called caarita. On the other hand, people would protect, in other words maintain, the siila. Thus the siila is called vaarita [to refrain from transgressing prohibitions]. Of the two, caarita siila is accomplished with saddhaa [confidence] and viriya [effort, perseverence], while vaarita is accomplished with saddhaa alone. Thus there are two kinds of siila: caarita and vaarita.
[Second Group of Two]
The analysis of the second pair: the best manners are called abhisamaacaara. The one who practices abhisamaacaara is called aabhisamaacaarika. The rules set down for the aabhisamaacaara are also called abhisamaacaarika. All siilas other than the aajiiva.t.thamaka siilas [four concerning right speech, three right action and the one concerning right livelihood] 'as in the Eightfold Path', are called aabhisamaacaarika.
Sila is called adhibrahmacariyaka because it is the first stage of maggabrahmacariya [the way towards the beginning of the path of purification]. The word adhibrahmacariyaka is the name of the aajiiva.t.thamakasiila, the first stage of magga since it is the gu.na that a person should first practice flawlessly. Thus [the Buddha] said, 'Indeed the physical and verbal actions of the bhikkhu were already flawless, first.' In addition, whatever siila is called 'minor sikkhaapada' (D.ii,154) is also abhisamaacaarika; all the rest are aadibrahmacariyaka. What is considered khandhakavatta is abhisamaacaarika siila: the aadibrahmacariyaka siila could only be flawless when the abhisamaacaarika siila is flawless. For this reason the Buddha said,
'Bhikkhus, it is impossible for the bhikkhu to fulfill the dhamma that is aadibrahmacariyaka without having previously fulfilled the dhamma that is aabhisamaacaarika.' (A.iii,14-15).Thus there are two kinds of siila: aabhisamaacaarika and aadibrahmacariyaka.[Third Group of Two]
The analysis of the third group of two: the gu.na of refraining from the harm of paa.naatipaataa uniquely constitutes the virati siila. The rest of the gu.nas such as the cetana are avirati siilas. Thus there are two kinds of siila: virati and avirati.
[Fourth Group of Two]
The analysis of the fourth group of two: of the two nissayas, ta.nhaanissaya and di.t.thinissaya, the sila that people practice hoping to be born in a pleasant plane, that'we shall be born a god or a deva with this siila' (M.i.102) is the ta.nhaanissita siila [using ta.nhaa to practice siila]. Whatever siila is practiced with the right/pure belief [sudhidi.t.thi] that 'purity arises because of this siila' (Vbh.374) i s di.t.thinissita siila. As to the siilas that are either lokuttara, or lokiya which supports the lokuttara siilas, they are anissita siilas.[3] Thus there are two kinds of siilas: nissita and anissita siilas.
[Fifth Group of Two]
The analysis of the fifth group of two: siila that is undertaken for a limited time is called kaalapariyanta siila, one that is undertaken for life and is practiced for life is called aapaa.nako.tika. Thus there are two kinds of siilas: kaalapariyanta and aapaa.nako.tika siilas.
[Sixth Group of Two]
The analysis of the sixth group of two: siila practiced in favor of fortune [laabha], honor, relations, limbs, and life is called sapariyanta [limited]. The opposite is apariyanta [unlimited]. Indeed, [the venerable Sariputta] said in the Pa.tisambhidaa,
'What is sapariyanta siila?' There are siilas practiced in favor of fortune, honor, relations, limbs, and life. To the question, 'How is fortune the limit?' the answer is: some people would transgress the siilas that they had undertaken because of forture/gain, conditioned by fortune/gain, with fortune as motive/gain. Thus the siila is called limited by fortune.' (Ps.i,43)
Other siilas should be elaborated in the same way.This was said as to asapariyanta siila:
to the question, 'How is siila not limited by fortune?' the answer is: some people would not even think about transgressing the siilas that they had undertaken, neither because of forture/gain, nor conditioned by fortune/gain, nor with fortune as motive/gain. Thus the siila is called unlimited by fortune. (Ps.i,44)Other siilas should be elaborated in the same way. Thus there are two kinds of siilas: sapariyanta [limited] and apariyanta [unlimited].
[Seventh Group of Two]
The analysis of the seventh group of two: all siilas with aasava [kilesas] are lokiya siilas; those without are lokuttara siilas. Of the two kinds of siilas, the lokiya would bring superior birth/planes of birth and support the transcension of birth/planes of birth [bhava]. As [the Buddha] said,
vinaya generates/facilitates the arising of sa.mvara [restraint], restraint generates avippa.tisaara [guiltlessness], guiltlessness generates gladness, gladness generates happiness, happiness generates passaddhi [peace of mind], passaddhi generates bliss, bliss generates samaadhi [concentration], samaadhi generates yathaabhuuta~naa.nadassana [[pa~n~naa] seeing what arises as they really are], yathaabhuuta~naa.nadassana generates nibbidaa [disillusionment/weariness], nibbidaa generates viraaga [detachment], viraaga generates vimutti [supreme release: nibbana], vimutti generates vimutti~naa.nadassana [the ~naa.na that sees/experiences vimutti], vimutti~naa.nadassana generates anupaadaaparinibbaana [parinibbana, without attachment.] The beneficence of discussions, consultations, gathering near, listening etc. is for the citta to transcend clinging. (Vin.v,164)
Lokuttara siila brings escape from birth, and is the plane of paccavekkha.na~naa.na [the reviewing panna that experiences what kilesas the maggas had eliminated and what remain, if any]. Thus there are two kinds of siilas: lokiya and lokuttara.[P12]
[First Group of Three]
The analysis of the first group of three: in the analysis of this group, whatever siila is practiced with inferior chanda, citta, viriya and vima.msa is called hiina siila; those practiced with medium chanda etc. are called majjhima; and those practiced with superior chanda etc. are called pa.niita siilas. Whatever siila is undertaken with desire for honor/position/prestige is called hiina siila; those undertaken with the desire for the results of good deeds [pu~n~naphala] are called majjhima; and those undertaken according to the nature and conviction of the ariya are called pa.niita siilas. Whatever siila is blemished by the harm of self agrandisement while debasing others , 'I am with flawless siila, while other bhikkhus are with dusiila, paapadhamma [bad siila and base dhamma]' (M.i,193) is called hiina siila; lokiya [mundane] siila without such blemishes is called majjhima; and lokuttara [supramundane] is called pa.niita siila. Whatever siila is practiced with the desire for birth planes and property through ta.nha is called hiina siila; that practiced with the desire for self liberation is called majjhima; and that practiced with the desire for the liberation of others is called pa.niita siilas. Thus there are three kinds of siilas: hiina, majjhima and pa.niita.
[Second Group of Three]
The analysis of the second group of three: the siilas of those preoccupied with themselves, wishing to abandon the kamma that is unsuitable for them, practiced out of self respect, are called attadhipateyya [siila predominated by the self]; of those preoccupied with the world, wishing to avoid worldly criticism/censure, practiced out of respect for the world, are called lokaadhipateyya siila [siila predominated by the world]; and of those preoccupied with the dhamma, in worship of the magnanimity of the dhamma, practiced out of respect for the dhamma, are called dhammaadhipateyya siilas [siilas predominated by the dhamma]. Thus there are three kinds of siilas: attadhipateyya, etc.
[Third Group of Three]
The analysis of the third group of three: whatever siilas are called nissitasiilas in the group of two are called paraama.t.thaa siilas since they are siilas stained by ta.nhaa and di.t.thii; those that are the elements of magga of virtuous people arising with the magga [[eightfold] path], elements of sekkha [sotapanna and above] [or] of the asekkha [arahant] are called aparaama.t.tha; and those arising with the phala [resultant states] of both the sekkha and asekkha puggalas are called pa.tippassaddha. Thus there are three kinds of siilas: paraama.t.thaa, etc.
[Fourth Group of Three]
The analysis of the fourth group of three: the siilas of the bhikkhu who has committed no aapatti [offence] or those of one who had committed aapatti but had undergone 'puna katapa.tikamma' ['good cleansing' processes] are called visuddha; those of the bhikkhu who has committed aapatti without undergoing cleansing processes [aapannassa akatapa.tikamma] are called avisuddha; and those of the bhikkhu who is uncertain about objects, aapatti or transgressions are called vematika siilas. Among those siilas, avisuddha siilas should be purified, vematika objects should be avoided, but the uncertainty should be clarified; then there would be happiness. Thus there are three kinds of siilas: visuddha, etc.
[Fifth Group of Three]
The analysis of the fifth group of three: The siilas sampyutta [(arising) blended] with the four ariya maggas [the eightfold path cetasikas arising all at once at the moment of attainment - normally only five of them would arise at moments of satipatthana] and the three saama~n~naphalas [the cetasikas common to the sotapanna up to anagami (with certain anusaya kilesas permanently eradicated or attenuated)] are called sekkha; those sampayutta with arahatta phala cetasikas are called asekkha; the rest are nevasekkhanaasekkha [neither sekkha nor asekkha, in other words those of ordinary people: mundane] siilas. Thus there are three kinds of siilas: sekkha, etc.
In the Patisambhidaa [the Venerable Sariputta] said,
'the nature of beings is also called siila, when people say "this person is happy by nature [aya.m sukhasiilo], this person is unhappy by nature [aya.m dukkhasiilo], this person is quarrelsome [aya.m kalahasiilo] this person is dressy [aya.m ma.n.danasiilo]"'. (Ps.i,44)
In this sense there are three kinds of siilas: kusala, akusala and abyakata [not defined (as good or bad): e.g. kiriyacittas].Thus there are three kinds of siilas: kusala, etc. Among these, akusala siila does not meet with the requirements of the characteristics of siila intended here, therefore it is not included in this siila description. Therefore, there are only three kinds of siila according to the meaning above mentioned.[4]
[P13]
Pa.thamacatukke [First Group of Four]
Those [bhikkhus in this saasanaa] who frequent those with dusiilas [bad siilas], while not frequenting those with siilas, those who do not see the harm of transgressing objects [vatthuviitikkame [- killing, stealing, etc.]], are ignorant fools. Full of wrong thoughts[micchaasa"nkappabahulo], they do not protect/guard the indriyas [principal sense bases/faculties]; their siilas are classified as haanabhaagiya [regressive] siilas. Those satisfied with siilas already practiced, not inducing satisfaction in constant ascetic mental development [kamma.t.thaanaanuyogamhi], the siilas of those content with mere pleasures of/pride in siilas without continous further development, are classified as thitibhaaga [maintaining] siilas. Those with flawless siilas, but exerting themselves to develop samaadhi [samaadhatthaaya], their siilas are classified as visesabhaagiya [progressive] siilas. Those unsatisfied with mere qualities of siilas but who strive to induce disillusionment [nibbida], their siilas are classified as nibbedhabhaagiya [attainment/penetration] siilas. Thus there are four kinds of siilas: haanabhaagiya, etc.
[Second Group of Four]
The analysis of the second group of four: the sikkhaapadas [precepts] intending bhikkhus, which bhikkhus must practice, prepared/designed for bhikkhus, are called bhikkhu siilas; the sikkhaapadas intending bhikkhuniis, which bhikkhuniis must practice, prepared/designed for bhikkhuniis, are called bhikkhunii siilas; the ten siilas for the samaneras and samaneriis are called anupasampannasiilas; and siilas undertaken by the upaasakas and upaasikaas [are]: the five sikkhaapadas [precepts] undertaken on a regular basis [niccasiilas] or through sati [awareness] or effort [ussaaha]; the ten sikkhaapadas; and the eight principle elements of uposatha siilas [undertaken on uposatha day]. Thus there are four kinds of siilas: bhikkhu siilas, etc.
[Third Group of Four]
The analysis of the third group of four: non transgression [of the five precepts] of the Uttarakuru people is called pakatisiila; the particular conducts and customs of each of the clans Desa and Paasa.n.daa [cults] are called aacaarasiilas; the siilas of the bodhisatta's mother, as [the Buddha] said in:
'Behold, Aananda, it is normal/natural that when the the bodhisatta enters the womb of his mother, his mother would not have any desire for sensual pleasures,' (D.ii,13)is called dhammataa siila; the siilas of beings with pure disposition in their current lives, such as the venerable Kassapa and the Bodhisatta, are called pubbahetukasiilas [siilas caused by deeds done in past lifetimes]. Thus there are four kinds of siilas: pakati siilas, etc.[Fourth Group of Four]
The analysis of the fourth group of four:
[Paatimokkhasa.mvara Siilas]
Whatever siilas are as [the Buddha] said in:
'Naturally seeing the harm of even the slightest fault [dosa], Bhikkhus in this saasanaa undertake the study of the sikkhaapadas; the restraint through paatimokkha [a collection of sikkhaapadas in the Vinaya], with flawless aacaara [conduct] and gocaara' (Vbh. 244)[5] ,
are called paatimokkhasa.mvara siilas.[Indriyasa.mvara Siila]
'Having experienced ruupas through the eye, they are not governed/obsessed by the major nor the minor characteristics [of the arammana], since abhijjaa [lobha cetasika], domnassa [dosa cetasika], all evil dhammas, and akusalas would fill those who do not restrain the cakkhundriya [eye sense]. The eye sense would be restrained, guarded, protected, through cakkhundriyasa.mvara siilas. Having experienced sound through the ear [etc.], smell through the nose [etc.], taste through the tongue [etc.], touch through the body sense [etc.], dhammarammana [all arammanas [objects of the senses] including concepts and thoughts] through the mind [etc.], they are not governed/obsessed by the major nor the minor characteristics, since abhijjaa, domnassa, all evil dhammas and akusalas would fill those who do not restrain the manindriya [mind]; the mind would be restrained, guarded, protected, through manindriya sa.mvara.' (M.i.180) [6]
Thus this siila is called indriyasa.mvara siila.[Aajiivapaarisuddhi Siila]
Refraint from micchaajiivaa [wrong livelihood/acts] which arises through the transgression of the six sikkhaapadaas [precepts] proclaimed [by the Buddha], because of issues concerning livelihood [aajiivahetupa~n~nattaana.m], through evil deeds such as [evamaadiina~nca paapadhammaana.m] deception [kuhanaa], flattery [lapanaa], hinting [nemittikataa], intimidation [nippesikataa], enticement [laabhena laabha.m
nijigiisanataa] (M.iii,175); is called aajiivapaarisuddhi siila.[Paccayasannissita Siila]
To use the four requisites purified by reflection, as [the Buddha] said in
'having wisely reflected [pa.tisa"nkhaa yoniso] that robes are only to counter the cold, [the bhikkhu] uses the robe' (M.i.10),is called paccayasannissita siila.
Paatimokkhasa.mvarasiila.m [P14][Glossary]
These are the analysis and explanation of the meanings of the words from the beginning.
'Idha' means in this saasanaa.
'Bhikkhu' means the kulaputtas who became ordained through saddhaa; called thus because they see the harm of sa.msara, or because they wear cloth torn into pieces, etc.
'Paatimokkhasa.mvara' means siilas that are sikkhapadas, since those who guard or protect the siila would also be protected by the siilas from all dukkha [aversion] such as suffering in the unhappy planes. Thus the siilas are called paatimokkha.
'Sa.mvara' is restraint, the name of physical and verbal non transgression. Restraint through paatimokkha is called paatimokkhasa.mvaro. Those who are restrained, arrived at flawless paatimokkha through paatimokkhasa.mvarasa are called paatimokkhasa.mvarena.
'Viharati' is to inhabit [take postures/positions inside].
[Aacaara Anaacaara]
The meaning of the words 'flawless aacaara and gocara' is already explained in the Paali text. Indeed as [the 'dhammasangaahakaajaariyas'] said in: 'the word flawless aacaara andgocara' means there are both aacaara and anaacara [with the gocara]. Of the two, what is anaacaara? Physical, verbal, and both physical and verbal transgression is called anaacaara. All manners of dusiilas are also called anaacaara. Whomever [of the bhikkhus in this dhammavinaya] live by giving bamboos, leaves, flowers, fruits, bathing utensils or toothbrushes, by humbling themselves [to please others], by speaking lightly [like bean soup], by acting like babies' nurses, by rapporting [carrying messages], or by any other micchaajiivas [wrong livelihood/acts] that the Buddha condemned are called anaacaaras.
Of the two, what is aacaara? Physical, verbal, and both physical and verbal non transgression is called aacaara. All manners of siilas are also called aacaara. Whomever [of the bhikkhus] do not live by giving bamboos, leaves, flowers, fruits, bathing utensils or toothbrushes, nor by humbling themselves, nor by speaking lightly, nor by acting like babies' nurses, nor by rapporting, nor by any other micchaajiivas that the Buddha condemned are called aacaaras.
[Gocara Agocara]
'Gocara' means there are both gocara and agocara.[The Two Anaacaaras]
Of the two, what is agocara? Some [bhikkhus in this saasanaa] frequent [routinely/habitually visit] prostitutes, widows, spinsters, gays, bhikkhunis and bars; they mingle with kings, ministers, heretics and heretics' disciples through improper associations with the laity. Otherwise they keep the company of [yohm sehb], associate with [yohm kohb], have close relationship with [yohm kaow paii nahng glaii] families with no saddhaa [confidence], no faith [maii luemsaii], who revile the bhikkhus, bhikkhunis, upasakas and upasikas, mean them harm, maleficence, unhappiness, and bliss from ayoga [indulgence]. This is called agocara.Of the two, what is gocara? Some do not frequent prostitutes, widows, spinsters, gays, bhikkhunis or bars; nor do they mingle with kings, ministers, heretics and heretics' disciples through improper associations with laity. Otherwise they keep the company of, associate with, have close relationship families with saddhaa and faith like wells, glorious with kaasaaya robes, frequented by ascetics; who mean the bhikkhus, bhikkhunis, upasakas and upasikas well, intending them beneficence, bliss from yoga [ascetism]. This is called gocara. Those who attain, arrived at, achieve, are flawless in aacaara as well as gocaara are called aacaaragocarasampanno. (Vbh.246-7)
The erudite should know aacaara and gocara through another meaning, firstly: anaacaara means there are both physical and verbal anaacaara.
Of the two, what is physical anaacaara? Some [bhikkhus in this saasanaa] are disrespectful, they sit or stand pressed against/crowd the theras in the sangha gatherings, sit or stand in front of them; sit on higher seats, with their heads covered; or speak standing up, or gesticulating; they wear shoes while the theras are walking barefooted, or walk on the path while the theras are walking on the ground; push between standing or seated theras, and block the novices with one's seat. At the sauna they bring in firewood and close the door without asking permission; at the bathing place they jostle the theras or preceed them getting in while bathing and getting out of the bath. Even in public areas they jostle the theras, preceed or pass in front of them; moreover, they barge into closed quarters of the households where the gentle women and young ladies retire; or pet young boys' heads. (Nd1.228-229)This is called physical anaacaara.
Of the two, what is verbal anaacaara? Some [bhikkhus in this saasanaa] are disrespectful; without asking for the opportunity, they explain the dhamma, answer questions, say the paatimokkha, standing, gesticulating. Even in public areas they say to women or young girls, 'What have you, so and so of such clan, do you have any gruel? cooked rice? snacks?' They ramble on, 'What shall we drink? What shall we eat? What shall we partake of?' or, 'What will you give me?' thus. (Nd1.230)This is called verbal anaacaara.
Acaara should be known as the opposite of anaacaara.
On the other hand, bhikkhus who are respectful, considerate, flawless with hiri and ottappa [disgust (of the dirtiness) and fear (of the harm) of akusala]; properly clad with inner and outer robes, inspiring confidence/awe in their manners of walking, turning back, looking, turning to look, bending or stretching their arms; with eyes downcast,
flawless in posture, with sense faculties protected [by awareness], moderate in [the consumption of] food; constantly practicing 'jaagariya' [wakeful/awareness] mental development consisting of sati and sampaja~n~na; with few needs, contented with whatever possession there is, with solitude, with perseverance; practicing the
abhisamaacaarika siilas with respect, full of deference, consideration, and respectfulness etc., is called aacaara. Acaara should first be known thus.The Three Gocaras
[Upanissaya Gocara]
There are three kinds of gocaras: upanissaya, aarakkha, and upanibandha gocaras. Of the three, what is upanissaya gocara?
Through whatever kalyaa.namittas with the ten qualities that are the basis of speech [dasakathaavatthugu.na][7], people hear what has never been heard, clarify what has been heard, transcend uncertainty/doubts, rectify views/beliefs, and purify the mind; or with whatever kalyaa.namittas people study, develop saddhaa, siila [restraint], suta [learning], caaga [generosity] and pa~n~naa [knowledge of things as they really are]; the kalyaa.namittas are called upanissaya gocaras.
[Aarakkha Gocara]
What is aarakkha gocara?
'The bhikkhu [in this saasanaa] enter the public areas, walk along streets with eyes downcast, looking a yoke's distance, collected; not looking at elephants, horses, chariots, pedestrians, men, women, nor look up, down, or all around' (Nd1.474);
this is called aarakkhagocara.[Upanibandha Gocara]
What is upanibandhagocara? Upanibandhagocara consists of the four satipa.t.thanas which are to anchor the citta, as the Buddha said in:
'Behold, bhikkhus, what is the gocara of bhikkhus? The innate individual area/range [sako pettiko visayo]. What is this dhamma? The 4 satipa.t.thanas.' (S.v.148)This is called upanibandhagocara.
The bhikkhu who attains, who is flawless in said aacaara and gocaara is called aacaaragocarasampanno.
'Naturally seeing the harm of the slightest fault' means 'the siila of habitually seeing the harm of the tiniest transgressions, which differ according to the harm, such as the siilas that weren't transgressed intentionally, and the harmful cittas that are akusala. Undertaking to practice the sikkhapadas means practicing all siilas studiously. It should be known that the main point of the paatimokkha sa.mvara siila was described through personification [by the Buddha] in one word as 'paatimokkhasa.mvarasa.mvuto' [one restrained by the Patimokkha restraint], while the words such as aacaaragocarasa.mpanno were used to manifest the practices, the ways to flawless siilas, to the practitioner.
Indriyasa.mvarasiila.m [P15]Indriyasa.mvarasiilas are as the Buddha manifested as '[Bhikkhus] see/experience ruupas through the eyes'[8] etc. This is the analysis of the indriyasa.mvarasiila at the level of paatimokkhasa.mvarasiila.
'Bhikkhus' intend bhikkhus practicing the paatimokkhasa.mvarasiila.
'To see ruupas through the eyes' means to see the ruupas through the cakkhuvi~n~na.nas capable of seeing, called cakkhus through being the cause of seeing.[9] The ancients explain that 'the cakkhus [eyes] not having any citta, do not experience anything, the cittas [consciousness/intellect] not having any eyes, do not experience anything; but when the arammanas of the dvaras come into contact with the cittas at the cakkhupassadavatthus, there is seeing.' This kind of explanation is called sasambhaarakathaa [complete only when all the elements are there], for example, 'to shoot an arrow' [without the bow, the arrow or the shooting, the act would not be complete.] Thus 'To see ruupas through the cakkhuvi~n~naa.nas' is the meaning of the words 'To see ruupas through the cakkhus'.
'Not governed/obsessed by major characteristics' means not to take the nimitta [major characteristics] for men or women, nor for object that is the foundation of kilesas, such as for beauty; remaining only with the experiencing/seeing.[10]
'Not governed/obsessed by minor characteristics' means not to take the anubya~njana [minor characteristics] for different demeanors, such as those of the hands, feet, heads; such as to smile, laugh, speak, look, which are called anubya~njana because they are minor, detailed characteristics which makes kilesas appear; one experiences anubya~njanas as they appear/arise and takes them for what they really are, as did Maha Tissa Thera of Cetiyapabbata.
[The Story of Maha Tissa Thera]
Once the thera was walking on his alms round from Cetiyapabbata to Anuraadhapura when along came a certain woman, a family's in-law, who had quarreled with her husband; beautifully made up and adorned like a heavenly maiden, she left the city in the early dawn for her relatives' house. On her way she saw the Thera, had degenerated [vipallattha] thoughts, and laughed greatly. The arahant looked up, wondering what had happened, and saw the woman's teeth, which reminded him of the foulness of the corpse, [asubha sanna (- part of the kayanupassana satipatthana)] and he attained arahantship.The analysis of the words 'yatvaadhikara.namena' etc. is as follows: because of unrestrained chakkhundriya [eye faculties], dhammas such as abhijjha [lobha cetasika] flow through; pursue those whose cakkhundriyas are not restrained: whose cakkhudvaras [eye sense [door]] are not closed with the door panel of sati. To practice restraint [of the cakkhundriya] is the practice of closing the cakkhundriya with the door panel of sati. Those who practice the protection/guarding/keeping of the cakkhundriya are called practitioners of restraint of the eye faculty [cakkhundriye sa.mvara.m aapajjatiitipi].Thus [the ancients] said,
Having seen the woman's teeth, he was reminded of past sanna and attained arahantship right where he stood. [11]
Her husband came walking after her, saw the thera and asked, 'Bhante, did you happen to see a woman?'
The thera said, 'I do not know whether a woman or a man left this place, but an assemblage of bones is walking on the great road.'
In reality there is neither restraint nor non restraint in the cakkhundriya [eye faculty]. Neither sati nor unawareness depends on the cakkhupasaada [eye sense] to arise. But when the ruupaaramma.na [rupa that is the object of the citta] impinges on the eye, two instants of bhava"ngas [life-continuum] arise and fall away, then the mano dhaatu [mind element] which is a kiriya [citta] arises to perform the function of avajjana [turning towards the aramma.na] and then falls way. After which the cakkhuvi~n~naa.na arises to performs the function of seeing [dassanakicca] and then falls away. After which the mano dhaatu [mind element] which is a vipaaka [citta] arises to perform the function of sampa.ticchana [receiving the arammana (from the dvara)] and then falls away. Then the manovi~n~naa.na dhaatu which is an ahetuka vipaka citta arises to performs the function of santiira.na [examining (on the aramma.na)] and then falls away. Then the manovi~n~naa.na dhaatu which is an ahetuka kiriya citta arises to performs the function of vo.t.thabbana [determining which kind of javana is to follow] and then falls away. Immediately, the javanas run through [experiences/savors the arammana].
Neither during the instants of bhavangas nor those of the viithi cittas beginning with the avajjana citta, does even one instant of either sa.mvara or asa.mvara arise. However, during the javana series, there is asa.mvara [non restraint] whenever there is dusiila [bad siila], unawareness [mu.t.thasacca], ignorance [a~n~naa.na.m], non tolerance [akkhanti], or laziness [kosajja] arising.[12]
Why? Because when there is asa.mvara, the dvaras are not protected, the bhavangas, the viithi cittas, beginning with the avajjanas would not be protected. Like what? Like the four unguarded gates of a city, although the houses, portals and rooms etc. are well guarded, still all the city is said to be unguarded, unprotected, since robbers can enter the city gates, and do what they want. The same applies to whenever dusiila etc. arises in the javana cittas. However when, during the javana series, there is sa.mvara, for example siila restraint, the dvaras are protected, as well as the bhavangas, the viithi cittas beginning with the avajjanas. Like what? Like the guarded gates of a city; although the houses, etc. are not guarded, still all the city is said to be guarded, protected, since when the city gates are closed, robbers would have no way to enter the city. The same applies to whenever sa.mvara, for example siila restraint, arises in the javana cittas; the dvaras are protected, as well as the bhavanga and viithi cittas beginning with the aavajjana. Thus, although sa.mvara arises in the javana instants, [the Buddha] called [the entire process] cakkhundriya sa.mvara. The same applies to hearing sounds through the ears, etc. The siila explained in brief here should be known as indriyasa.mvarasiila characterized by refraining from grasping the nimitta that is followed by kilesa, etc.
Aajiivapaarisuddhisiila.m
[P16]
Now the analysis of the aajiivapaarisuddhisiila mentioned in the next indriya samvara, as [the Buddha] said in 'the six sikkhaapadaas that were proclaimed with aajiiva as cause, as motivation':
The bhikkhus who, of indecent intent, governed by greed, boast of possessing non existent supernatural powers, are guilty of paaraajikas. With aajiiva as cause, as motivation, the bhikkhus who act as go-betweens, are guilty of sa"nghaadisesas. With aajiiva as cause, as motivation, the bhikkhus who say, 'The bhikkhus who live in your vihara are arahants,' are guilty of aapatti thullaccaya [Serious Offence]. With aajiiva as cause, as motivation, the bhikkhus who, not being ill, ask for fine foods for their own benefits are guilty of aapatti paacittiya [offence Requiring Expiation]. With aajiiva as cause, as motivation, the bhikkhuniis who, not being ill, ask for fine foods for their own benefits are guilty of aapatti paa.tidesaniiya [Offence Requiring Confession]. With aajiiva as cause, as motivation, the bhikkhus who, not being feverish, ask for curry or rice for their own benefits are guilty of aapatti dukka.ta [Offence of Wrongdoing]. (Vin.v,146)These are the six sikkhaapadaas.
As regards deception [kuhanaa], etc; the Paali texts say:
In order to gain material benefits, honor and fame, the bhikkhu with indecent aims, governed by greed, pretends to frown, to make a face; to confuse people by deceptions such as pretending to reject the requisites, hinting, and posturing in gracious demeanors; this is called 'deception'.What is flattery [lapanaa]? In order to gain material benefits, honor and fame, the bhikkhus with indecent aims, governed by greed, approach and address people first, boast/brag, flatter others, humble themselves, speak lightly [Thai: lehn pohn jing] like bean soup, cajole [Thai: poud prajauw prajae] like a child's nurse; this is called 'flattery'.
What is hinting [nemittikataa]? In order to gain material benefits, honor and fame, the bhikkhus with indecent aims, governed by greed, gesticulate, hint, mock, suggest, beat around the bush, persuade others; this is called 'hinting'.
What is intimidation [nippesikataa]? In order to gain material benefits, honor and fame, the bhikkhus with indecent aims, governed by greed, abuse, intimidate, reprimand, sneer, disparage, jeer, ridicule, denigrate, insult, spread gossip, backbite; this is called 'intimidating'.
What is enticement [laabhena laabha.m nijigiisanataa]? In order to gain material benefits, honor and fame, the bhikkhus with indecent aims, governed by greed, take their acquisitions from one household to the other or vise versa; to aim, to entice, to seek gain with gain: this is called 'enticement [laabhena laabha.m nijigiisanataa]'. (Vbh. 352) [13]
[P17] The meaning of the Pali texts are as follows:
[The description of 'deception']
Firstly the explanation of the sense of kuhanaa: 'In order to gain material benefits, honor and fame' means to aim, aspire [to] material benefits, honor, as well as fame. Indecent greed is to want to manifest non existent qualities, for example. 'Governed by greed' means to be oppressed by greed.
In the Mahaaniddesa there are three kinds of kuhana such as refusal of the requisites [paccayapa.tisevana], hinting [saamantajappana] and signaling physically
[iriyaapathasannissitavasena]. The following is the manifestation of the three kinds of basis for kuhana, starting with the refusal of requisites.Of the three kuhanas, one is deception; such as when, with indecent aims, [the monk] pretends to refuse offered requisites, for example ciivaras [robes], which in reality he desires, from householders he knows have firm confidence in him. When they beg, 'You have so few needs that you don't want to take anything. It would be so beneficent to us if you took something,' and humbly offer him refined requisites in various ways, he accepts. Thus, pretending to take the offerings merely to benefit them, [the bhikkhu] makes them respectfully offer requisites even by the cartloads. This is kuhana vatthu [deception] as in pretending to refuse paccayas.
[Kuhana vatthu concerning paccayas]
As said in the Mahaniddesa:
What is the instance of deception called the feigned refusal of requisites? Because he wants more, the bhikkhu with indecent aims, governed by greed, wanting; pretends to refuse the robes, alms food, lodgings and medication offered by householders because he wants more of these requisites. He says, 'What use are expensive robes to an ascetic? A samana should find discarded cloth in cemeteries, rubbish heaps, and market places to make into a patchwork cloth to wear. What use is expensive food to an ascetic? A samana should subsist on food acquired walking in search for whatever alms may be available. What use are expensive lodgings to an ascetic? A samana should live at the foot of a tree or in the open. What use is expensive medication to an ascetic? A samana should make medications of putrid urine and pieces of gall nut.'[Deception [kuhana vatthu] through hinting]Thus, he pretends to wear dirty robes, eat mean alms food, use decrepit lodgings, and take lowly medications. Householders would think of him, 'this samana is one of few needs, satisfied with whatever he has, secluded from the masses, diligent, an expounder of the dhamma that eradicates kilesas.' They would therefore offer him more and more robes, etc.
He pretends to say, 'The kulaputta with saddhaa is able to make great merit when all of these three factors are present. With saddhaa the kulaputta accumulates much merit. With offerings the kulaputta accumulates much merit. With worthy ones the kulaputta accumulates much merit. You have confidence; the offerings are there, the receiver, I, am there also. If I do not take them, you will be deprived of the merit. I do not want these things in the least but will take them in order to assist you.' Thus he accepts robes, alms food, lodgings, and medication in great quantities. To pretend to grimace, to frown; to deceive in this way is called deception [kuhana vatthu] by pretending to refuse the paccayas. (Nd1,224-5)
Kuhana vatthu that is called hinting is when the bhikkhu with indecent aims deceive people by declaring supramundane attainments, as said in:
'What is the deception called hinting?' Some bhikkhus in this saasana with indecent aims, governed by greed, desiring honor, think: 'people will honor me because of this,' and refer to the state of the ariya, saying, 'any bhikkhu who ever wears such robes is a samana of great achievement/worthy of great honor.' He says, 'any bhikkhu who ever uses such metal bowls, water filter, filter cloth, keys, waiste band, and such shoes, is a samana of great achievement/worthy of great honor.' He says, 'The upajjaya, acariya, the bhikkhu with the same upajjaya, the bhikkhu who is the friend, the companion, the cohort, the comrade of such bhikkhu is thus.' 'Any bhikkhus living in such vihara [monastery], hovel [a.d.dhayoge], castle [paasaade], long building [hammiye], cavern [guhaaya.m], cave [le.ne], hut [ku.tiyaa], pinnacle [kuu.taagaare], watch tower [a.t.te], saalaa [meeting hall], pavilion [maa.le], long hall [udda.n.de], assembly room [upa.t.thaanasaalaaya.m], square room [ma.n.dape], or the foot of a tree [rukkhamuule], are samanas of great achievement/worthy of great honor.'[14] Or, behaving worse and worse, becoming more and more shameless, deceiving, exaggerating, they would present themselves in cryptic, mysterious, intricate words involving lokuttara [supramundane] and su~n~nataa [voidness] matters such as saying, 'This samana has attained such vihaarasamaapatti [peaceful abidings], thus.' To grimace, frown, and deceive others in this manner is called deception through hinting. (Nd1,226-227).[Deception [kuhana vatthu] through posturing]
Kuhana vatthu that is called posturing is when the bhikkhu with indecent aims deceive people with their deportment/posture, to gain their admiration/respect as said in:
'What is the deception called posturing?' Some bhikkhus in this saasana with indecent aims, governed by greed, desiring honor, think: 'people will honor us because of this'; and posture: collectedly walk, stand, sit, lay as though they were meditating/studiously walking, standing, sitting, laying, and often pretend to practice formally in public. To put on airs, pose, and posture in this manner is called deception through posturing. (Nd1,225-226).
In the texts concerning deception, the word 'paccayapa.tisevanasa"nkhaatena' includes/intends pretense to refuse requisites.To 'imply' is to suggest.
'Iriyaapatha' intends the four postures. 'A.t.thapanaa' means to pose beforehand, or to pose. 'Thapana' is the pose, the posture. 'Sa.n.thapana' is to arrange, explanation: to assume a pose that inspires faith.
'Bhaaku.tikaa' is to frown, explained as to wrinkle the face, to manifest the state of a person in intense effort. When frowning is the bhikkhu's habit, he is called 'bhaaku.tika' [one who normally frowns]. Being a 'bhaaku.tika' is called 'bhaaku.tikassa' [being one who normally frowns].
'Kuhanaa' means to deceive, to perform deception is called 'Kuhanaya', to be one who deceives is called 'kuhitattam'.
[Description of speech (Lapanaaniddesa)]
The explanation of speech/talking, [lapanaa]: upon seeing people come to the vihara, he approaches them first, 'Friends, what did you come for? Did you want to invite bhikkhus? If so, please return home, I will bring them later.' This is called aalapanaa [approaching]. Moreover, to promote himself, to draw attention to himself, saying, 'my name is Tissa, the king has confidence in me, those ministers of the king's has confidence in me,' thus, is also called aalapanaa [to draw attention].
When questioned and he replies with the above, this is called 'ostentation' [lapanaa].
To be respectful, circumspect because he fears that householders would tire of him and desert him, is called 'obsequiousness' [sallapanaa].
To flatter/hold them higher than their real position, saying, 'great householder, great shipmaster, great lord of dana' is called 'flattery' [ullapanaa]. To hold them higher in every respect is called 'sycophancy' [samullapanaa].
To tie, or bind people verbally saying, 'Devout laypeople, formerly in this season you gave 'navadaana' [beginning of the season crops such as newly ripened rice and fruits.] now won't you do so?' thus, until they consent, 'Venrerable sir, we will; we did not have
the opportunity to do so before,' thus; this is called 'binding speech' [unnahanaa].Moreover, the bhikkhu sees others carrying sugar canes and asks, 'Where did you get the sugar cane, devout laypeople?' They reply, 'From the cane field, sir.' He asks, 'Are the canes there sweet?' They reply, 'You can tell by tasting, sir.' The bhikkhu then says, 'Good people, it is improper for a bhikkhu to say, give me sugar canes.' Even when he corrects his words, this kind of binding speech is called entrapment [unnahana]; repeated binding in every which way is called enmeshing, [samunnahanaa].
'Ukkaacanaa' is explained as to preclude others: 'This family knows just me, if there are offerings from this family they will be for me alone.' This is called preclusion [ukkaacanaa], meaning to poke. To illustrate this one should tell the story of Telakandarikaa [Mahaa.tiika 1/81]. To preclude in every way is called to pressure [samukkaacanaa].
'Anuppiyabhaa.nitaa' is to prattle on endearingly without regards to the truth or the Dhamma.
'Caa.tukamyataa' is to denigrade oneself; to behave humbly [in order to flatter others].
'Muggasuupyataa' is to resemble a bean/pea [the Thais use 'tuah' for both] soup; when the beans are boiled, some would be uncooked while others are done; likewise, some people's speech would be truthful, while the rest are inconsistent; such people are called beansoup-like [muggasuupyo], this state is called beansoupery [muggasuupyataa].
'Paaribha.tyataa' is to be a child's nurse, explained as any bhikkhu who nurtures by carrying a family's child on his waist or his neck like a nurse is called a nurse [paaribha.tya]. The act is called nursing [paaribha.tyataa].
[Description of hinting [nemittikataa]
The following is the description of hinting. Any physical or verbal act that signals/makes others give requisites is called signaling [nimitta]. For example, when seeing people carrying food, he hints, 'what snacks did you bring?' this is called hinting [nemittakara.na.m].
'Obhaasa' is to mock about requisites, such as when a bhikkhu sees children herding cows, and pretends to ask, 'Are those milk cows' calves or buttermilk cows' calves?' When they answer, 'Milk cows' calves, sir,' which gives him the occasion to mock/be sarcastic to them, 'Probably not, since if they were, the bhikkhus would probably have received some fresh milk,' for example. Thus the children are forced to tell their parents to offer some fresh milk, etc; this is called suggestion [obhaasakammam].
'Saamantajappaa' is to persuade/speak close to what is intended. Here the story of the bhikkhu supported by a family should be told:
Once a bhikkhu wishing to have a meal, went to the house of his supporter, and sat down. The mistress of the house saw the bhikkhu and did not want to offer anything, so she gave the excuse, 'There is no rice,' pretended to go fetch some, and went to a friend's house instead. The bhikkhu went inside and looked around, and saw sugarcanes behind the door, cane sugar in a receptacle, dried fish in a basket, rice in a pot and buttermilk in a container; he returned outside and sat there. The mistress of the house came back and said she couldn't find any rice. The bhikkhu then said, 'Upasika, I saw omens that indicated that today's alms would fail.' 'What omens, sir?' The bhikkhu said, 'I saw a snake resembling the sugar cane kept at the corner behind the door, I thought of beating it. Looking at it I saw its hood which resembled the dried fish in the basket. Snakes are killed by stones and earth lumps resembling the cane sugar lumps in the receptacle. Spreading its hood, it was about to bite the lump of earth, so I saw its fangs like rice grains in the pot. It was so angry, poisonous saliva resembling buttermilk in the container came out of its mouth.' The mistress of the house saw that she couldn't deceive this bald man, thus offered him the sugar cane, then cooked some rice and offered it with the buttermilk, sugar lumps and fish.
Suggestion in this way is called to suggest [saamantajappaa]. To speak in this manner to get requisites is called to persuade [parikathaa].[Description of intimidation [nippesikataa]]
The following is the description of intimidation [nippesikataa].
'Akkosana' is to abuse with one of the ten vatthus [instrument] of abuse (VbhA.340, SnA.364):
'Vambhanaa' is to denigrade, 'garaha.naa' is to criticize, saying others have no saddhaa, no faith, etc'. 'Ukkhepanaa' is to [sneer at?] reprimand others: 'Don't say such things in this place.' To reprimand about everything is called 'disparaging' ['rejection'] [samukkhepanaa]. Also, to see people not give; then to praise them with, 'O, Lord of Dana!' is called 'irony' [ukkhepanaa]. To praise them even more highly, 'O, Great Lord of Dana!' is called 'sarcasm' [samukkhepanaa]. 'Khipanaa' is to jeer, such as saying, 'Such is the life of a vegetarian.' Sa.mkhipanaa is to ridicule even more: 'How can you not call him a giver, who gives the word, 'nothing', to everyone at all times?' 'Paapanaa' is to derogate the other as not being a supporter, or 'to defame' him. To derogate him in every way is called 'to vilify' [sampaapanaa]. 'Ava.n.nahaarikaa' is to calumnize, which means to take malign gossip from one house to another, from one community to another, from one area to another, thinking, 'They would give me requisites for fear of being maligned thus.' 'Parapi.t.thima.msikataa' is to please another to his face and malign him behind his back, like a person who cannot face another squarely but bite his back when he turns around, therefore this is called 'backbiting/backstabbing.' [parapi.t.thima.msikataa]. Acts such as verbal abuse is called nippesikataa, because it sweeps away others' virtues like a bamboo broom in other words because it crushes and pulverizes others' qualities to acquire gain as though crushing aromatics to get perfume.
[Description of enticement [Laabhena laabha.m nijigiisanataa]]
The following is the explanation of enticement.
'To seek' is called 'nijigiisanataa'.
'Ito laddha' means acquired from one house, 'amutra' [taken] to another.
'E.t.thi' is to want. 'Gave.t.thi' is to seek. 'Pariye.t.thii' is to pursue. In this explanation the pandit should tell the story of the bhikkhu who gave what he had acquired before to the children of the repective houses, until finally he obtained milk rice gruel. 'Esanaa' etc. is a synonym of the word 'e.t.thi' etc. Therefore the construction here is that 'e.t.thi' is 'esanaa'; 'gave.t.thii', 'gavesanaa'; 'pariye.t.thii', 'pariyesanaa'.
The explanation above is about the evil realities, such as kuhanaa.
Now the word, evamaadiina~nca paapadhammaanam concerns other the evil realities, such as in the Brahmajaala Sutta, which says:
'In addition, some samana brahman [ascetics] partaking of food offered by devout supporters, still live by wrong livelihood [miccha ajiva] with low arts [tiracchaanavijjaa]. Such arts include prognosticating from marks on the body, chiromantics, palmistry etc. [a"nga.m], from signs, omens, portents [nimitta.m], from unusual events such as comets appearing [uppaata.m], from dreams [supina.m], from a person's physiognomy [lakkha.na.m]; teethmark of mice [muusikacchinna.m]; fire oblation [aggihoma.m], smoke oblation [dabbihoman - Thai: banghuan kwahn]. (D.i,9)To refrain from all 'wrong livelihood' [micchaajiva], whether those arising from transgression of the six training precepts or from evils realities such as deception, flattery, intimidation or enticement, [the refraint] is called 'pure livelihood' [ajiivapaarisuddhisiila].
The meaning of the word 'pure livelihood' [ajiivapaarisuddhisiila] is as follows: People depend on livelihood to live; it is the effort to find requisites. Cleaness/blamelessness is called 'purity' [parisuddhi]; the purity of livelihood is called 'pure livelihood'.
1. pa.ti. ma. 1.39 - http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Siilaniddeso Section 1
2. pa.ti. ma. 1.37 - http://tipitaka/www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Siilaniddeso Section 3. The first words of the quote, 'pa~nca siilaani' were probably left out by mistake in the Thai version.
3. It seems that these are the natural siilas of the sotaapanna and above. These siilas don't depend on anyone else to arise.
4. In this book siila intends only kusala and abyakata siilas (of the bhikkhus and arahants), therefore the division of three in this category of siilas doesn't apply.
5. vibha. 508; dii. ni. 1.193 - http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Siilaniddeso Section 3
6. ma. ni. 1.22, 411; dii. ni. 1.213; a. ni. 4.198 - http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Siilaniddeso Section 3
7. see M.i,145; iii,113
8. "so cakkhunaa ruupa.m disvaa"ti - http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Siilaniddeso Section 5
9. In other words, the 'eye' alone can't see anything, there must be cakkhuvi~n~naa.na in order to see the ruupa through the cakkhu ruupa or the eye 'pasada' or sense, in order for the seeing to happen. The vi~n~naa.na is called cakkhu vi~n~naa.na because it arises through that dvara (which serves as sense base or vatthu) and not the other five senses to see or experience/know the ruupa.
10. The seeing and the object of the seeing are paramatthadhammas, which can be objects of satipatthana that is aware of the characteristics and experiences them as they really are; while the obsession arises from the nimitta becoming the object of thought, that grasps the object as men and women (not as just visible objects), with attachment or aversion, or moha, hence with kilesas.
11. Satipatthana can arise anywhere with the right accumulations.
12. The javana is where kamma is performed, and therefore further accumulations.
13. vibha. 862-865 - http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html Siilaniddeso Section 6
14. The Vinaya commentary descriptions of the terms for the various lodgings don't provide enough detail for modern translators to know with any great certainty exactly what they are.
