Visuddhimaggo
The Path of Purity
Chapter Ib
Siila-niddesa
[Thai: Siilahnitehd] [Description of Siila]P18 Paccayasannissitasiila.m
P19 Catupaarisuddhisampaadanavidhi
P20 Pa.thamasiilapa~ncaka.m
P20 cont'd Dutiyasiilapa~ncaka.m
P21 Siilasa.mkilesavodaana.m
Paccayasannissitasiila.m [P18]
The following is the explanation of paccayasannissitasiila [precepts on study/consideration of/reflection on the requisites] as part of the aajivapaarisuddhisiila [pure livelihood].
[Ciivaaras]
Wise study/consideration/reflection [pa.tisa"nkhaa yoniso] means to consider, to know/experience, understand, from the proper perspective/in the right way. Here to 'wisely consider' is to perceive that the use is to counter the cold, etc. [1] 'Ciivara' [robes] means clothing, any one of the robes, such as the inner cloth [antaravaasaka]. 'Pa.tisevati' [to use] is to utilize, to wear or put on. 'Yaavadevaa' generally indicates the extent/scope of the usage. Truly the use of the ciivara [robes] is only to counter the cold, etc; not more than that. 'Siitassaa' [the cold] means the cold resulting either from internal [within the body] disorder of the dhatus [elements] or external change of temperature [utu]. 'Pa.tighaataaya' [to protect against] means to counter, that is to attenuate the cold, so that it would not cause illness in the body. When the body is afflicted by the cold, the bhikkhu would be distracted, his citta unable to make wise efforts. Thus the Buddha allowed the use of ciivara to counter the cold. 'U.nhassa' [heat] means the heat of fire, to be understood as arising from causes such as forest fires. [2] The phrase 'Da.msamakasavaataatapasariisapasamphassaanan' is explained as: '.da.msa' means [flies that annoy livestock such as botfly, horsefly or] gadfly, some say greenhead flies. 'Makasaa' [mosquitos] just means mosquito. 'Vaata' means wind, dusty or not. 'Aatapo' [burn] means the hot sun. 'Sariisapa' [Thai Pali 'sireusapa' is translated as modern Thai 'sahd tii seug klaahn paii' which means literally the animals which push and crawl forward, meaning the creepy crawlies.] consist of animals with long bodies, such as snakes. Contacts with these animals are of two kinds, through bites and through touch. These contacts can't trouble the bhikkhu wearing robes. Therefore the bhikkhu would use the civaara in order to prevent these contacts. [3] 'Yaavadeva' [the extent/scope/range] is repeated here to show the extent of another principal use which is to cover the body parts which cause shame to arise; other uses are occasional. The sense of 'hirikopiinam' [to cause shame] in the phrase 'hirikopiinapa.ticchaadanattha.m' [to conceal the cause of shame] means, in the restricted sense, that since when some body parts are uncovered, shame arises, or is 'lost'. Such body parts are called 'hirikopiina' because they cause shame to arise. The meaning is that [clothing] is to conceal 'the body parts that are cause for shame'; therefore the phrase 'hirikopiinapa.ticchaadanattha.m' should read 'hirikopiinassa pa.ticchaadanatthanti', but 'hirikopiina.m pa.ticchaadanatthantipi' also exists. [4]
[Explanation of 'pi.n.dapaata' [alms food]]
Alms food [pi.n.dapaata] is any kind of food. Any kind of food is called alms food [pi.n.dapaata: literally fallen ball/lump/mass] because it falls into the bhikkhu's bowl through alms round [pindolya]. Also, the dropping of food, meaning the gathering and collection of food that the bhikkhu has received in various places, is called 'alms food' [pi.n.dapaata].
'Neva davaaya' [Neither for amusement] means neither with the intention to play [dava] like all children such as village boys [gaamadaarakaadayo]: for sport; 'Na madaya': nor for exaltation [mada] meaning to exalt in bodily strength, in manhood, like boxers, etc. 'Na ma.n.danaaya': Nor for adornment/physique [ma.n.dana] meaning to plump/fill up major and minor limbs like ladies of the court or like courtesans etc; `Na vibhuusanaaya': Nor for cosmetic purposes [vibhuusana] meaning to have a luminous complexion like actors and dancers. Moreover, we should know that of the four phrases, the phrase 'neva davaaya' was towards the abandonment of the basis/condition [upanissaya] of moha [wrong understanding]; 'na madaaya' was towards the abandonment of the basis/condition [upanissaya] of dosa [aversion]; 'na ma.n.danaaya and na vibhuusana' was towards the abandonment of the basis/condition [upanissaya] of raga [attachment]. Moreover, 'neva davaaya na madaaya' were towards the prevention of sa.myojana [ties, fetters] arising for oneself; 'na ma.n.danaaya and na vibhuusana' were towards the prevention of sa.myojana arising for others as well. [5]
'Imassa kaayassa': means of the body composed of the four mahabhuutarupas [great/principle elements/foundations]. 'Thitiyaa': the purpose is in order to continue to exist. 'Yaapanaaya': the purpose is in order not to interrupt the course of existence, to last a long time. The bhikkhu would partake of the pi.n.dapaata to maintain the body and for its existence; like the owner of a damaged house props it up; and like a wagon seller oils the axle of the wagon; not for amusement, for intoxication or esthetic and cosmetic purposes. [6] 'Vihi.msuuparatiyaa' is explained thus: hunger is called 'vihi.msaa' [cruelty, injury] because of the meaning 'to cause illness'. Indeed the bhikkhu partakes of the pi.n.dapaata [alms food] in order to end the hunger, like a person applies medication to a wound; and like a person with fever takes medication against hot and cold symptoms that arise. 'Brahmacariyaanuggahaaya' means to uphold/facilitate the flawless religious practice [of the saasana], as well as the purity of the 'path'. [7]
Indeed the bhikkhu is said to take [the pi.n.dapaata] to maintain the pure life; who utilizes the bodily strength, conditioned by consumption [of alms food], towards the constant practice of the three sikkhaas [siila, samaadhi and pa~n~naa] in order to cross this desert of existence: like a couple who wanted to cross a barren land forced to eat their child's flesh, or a person would use a raft to cross a river, or a ship to cross the sea.
The explanation of the phrase 'itipuraa.na~nca vedana.m pa.tiha"nkhaami nava~nca vedana.m na uppaadessaamiiti' is: The bhikkhu thinks, 'With this taking of alms food I shall both eliminate old vedana consisting of hunger, without causing, from over eating, [the discomfiture of] any one of the five [proverbial glutton] brahmans: 'aaharahatthakaala.msaa.takatatrava.t.takakaakamaasakabhuttavamitakabraahma.naana.m' [called 'Need a Hand to Get Up', 'Burst Out of His Clothes', 'Lay Right There Where He Eats', 'Crows Can Feed from His Mouth', and 'Food Regurgitator']. It also means to partake of alms food like a sick person taking medication. Another explanation: 'Whatever 'old vedana' caused by consuming unsuitable food or by over eating through 'old kamma' as condition, thus resulting in the present vedana; this [discomfort] would be remedied by the consumption of food that is suitable and of the appropriate amount; this is also called the elimination of 'old vedana'.' When one does not allow the arising of 'new vedana', called 'new [vedana]' because of 'new kamma' namely 'wrong consumption' performed through that vedana; it would also mean that one prevents 'new vedana' from arising through 'right eating'. These two explanations include all three teachings about the proper use of requisites, the abandoning of self mortification, and not forsaking proper well being [dhammikasukha]. [8]
'Yaatraa ca me bhavissati' means the bhikkhu thinks, 'With right eating, we would have an existence or continuation in time without dangers that cut short the jivitindriya, or undermines the postures'; and then takes the 'alms food', as a person with chronic illness takes medication. 'Anavajjataa ca phaasuvihaaro ca' means the bhikkhu thinks, 'my flawlessness arises through refraining from wrong seeking, receiving and partaking of almsfood, and my well being arises through eating moderately'. Another meaning is: 'the flawlessness exempt from harmfulness such as discontent, laziness, sluggishness, and admonishment from the wise, caused by consuming unsuitable food or by over eating would arise, as well as the well being of a healthy body caused by eating suitable food and in moderate amounts.' Another meaning: 'the flawlessness exempt from harmfulness in abandoning the ease of lying down, reclining, and sleeping would arise, caused by not eating until one is full and satiated; the well being of having the four postures function normally would arise, caused by consuming four or five mouthfuls less than the maximum'. [9]
It has been said (Theragaaa. 983/Thag. 983) that: The ascetic bhikkhu should stop eating four or five mouthfuls before he is full, and drink some water. Consuming this amount is enough for the well being of the bhikkhu with the self 'sent' [who isn't emotionally attached to the body and life [translated from the Thai also in brackets.]]
The consideration of beneficence/usefulness and the practice/application of the middle way are manifested in these three explanations.
[Explanation of senaasana [place]]
'Senaasana' [a place [to sit or to stay]] means both the bed and the seat. A 'senaasana [literally bed+seat]' is where a bhikkhu sleeps, or where he sits or rests, whether in a monastery [vihara] or lodgings such as a hovel [a.d.dhayoga is translated into Thai as 'perng']. Together they are called 'senaasana'.
The explanation of 'utuparissayavinodanapa.tisallaanaaraamattha' is that the weather is called 'the hazards of the weather [utuparissaya]', since it is harmful. The meaning of 'to ease [the harmful effect] of the weather and to take pleasure in solitude' is further explained thus: any unsuitable/unfavorable [effects of the] weather that causes illness of the body and agitation of the mind can be attenuated with the use of senaasana; in order to both counter the climate and appreciate the seclusion. Indeed to attenuate 'the hazards of the weather [utuparissaya]' is already stated in the phrase beginning with 'siitapa.tighaataa' [the Thai version says siitassapa.tighaataya]. This is mentioned here again to indicate that the alleviation of the adverse effects of the weather is the principal use; in the same manner that a phrase in the section on the use of ciivaras says the 'principal use is to cover the body parts which cause shame to arise; other uses are occasional'. [10] Another meaning: while 'utu [weather]' mentioned here remains 'utu', there are two types of 'parissaya' [dangers]: 'paaka.taparissaya' [obvious danger] and 'pa.ticchannaparissaya' [hidden danger]. [11] Of the two, obvious danger refers to dangerous animals such as lions and tigers. Hidden danger refers to kilesas such as raaga [lobha cetasika] and dosa. These dangers, whether from lack of shelter or from chancing to seeing unsuitable rupas, would not arise when the senaasana is used. Knowing thus, the bhikkhu considers and uses the senaasana, therefore he is said to wisely consider and use the senaasana etc. to alleviate the adverse effects of the weather and other dangers.
[The explanation of 'gilaanapaccayabhesajjaparikkhaara' [medication]]
The explanation of 'gilaanapaccayabhesajjaparikkhaara' is as follows: medicines are paccayas because they counter illnesses, or cure diseases. The word [paccaya] is the name of suitable medicines. Called medicine [bhesajja] because it is what doctors [bhisakka] make, what they provide. 'Bhesajja' [medicine] is the paccaya [condition] of the patient; the name 'gilaanapaccayabhesajja' [medication that conditions/counters diseases] is the name of the preparation/treatment that the doctor provides that is suitable for the patient, using substances such as oil, honey and cane sugar. 'Parivaaro' [fortification/protection] is called 'parikkhaaro' for example in the context, 'sattahi nagaraparikkhaarehi suparikkhata.m hotii [A city is a place well surrounded by the seven protective barriers]' (a. ni. 7.67/A.iv,106). 'Ala"nkaaro' [ornament/accessory] is also called 'parikkhaaro', for example in the context, 'ratho siilaparikkhaaro, jhaanakkho cakkaviiriyo"ti [a chariot with siila as ornament/accessory, jhana as axle, and viriya (effort) as wheels]' (sa.m. ni. 5.4/S.v,6). 'Sambhaaro' [support/requisites] is also called 'parikkhaaro', for example in the context, 'The ascetic correctly acquires these life requisites.' (ma. ni. 1.191-192/M.i.104). Here both 'parivaaro' [fortification/protection] and 'sambhaaro' [support/requisites] apply. Indeed 'gilaanapaccayabhesajja' is called the 'fortification/protection' of life since it maintains life, not allowing illnesses to arise to destroy life; called the 'support/requisites' of life because it prolongs life; therefore 'gilaanapaccayabhesajja' is called 'parikkhaaro'. Therefore 'gilaanapaccayabhesajja~nca ta.m parikkhaaro caati gilaanapaccayabhesajjaparikkhaaro' [medication that cures the sick is a requisite.] The explanation of 'gilaanapaccayabhesajja' is 'life support/requisite such as oil, honey and cane sugar that is suitable to the patient, as provided by the physician.' 'Uppannaanan' means has arisen [/has been born], exists, has been produced. In 'veyyaabaadhikaanan' the word 'byaabaadha' means the disturbance of the dhatus. Diseases such as leprosy, boils and sores that arise from the disturbance are called 'veyyaabaadhika' since they arise from 'byaabaadha' [disturbance/unbalanced]. 'Vedanaa' here is dukkhavedanaa [unpleasant physical feeling] or the vedana that arises from akusala vipaka [result of bad action]; [to alleviate/cure [Thai: bahmbahd]] such vedana as comes from illnesses arisng from 'byaabaadha'. 'Abyaabajjhaparamataaya' means for the ultimate freedom from pain, which is merely the decline and cessation of the dukkha. [12]
Briefly, siila that is characterized by wise consideration arising before making use of the requisites is called 'paccayasannissitasiila' [precepts on study/consideration of/reflection on the requisites]. The meaning of 'paccayasannissita': life supports, such as ciivaras, are called paccayas because beings depend on them; use them in order to carry on, to proceed, to exist. Called 'paccayasannissita' [consideration of/reflection on the requisites] because the siila is based on these 'paccayas' [requisites].
Catupaarisuddhisampaadanavidhi
[Saadhaya the cause of well kept siila]
[P19]
One should know the 5 causes [of well kept siila] as follows: to achieve paatimokkhasa.mvara the bhikkhu should be full of saddhaa [confidence]. Paatimokkhasa.mvarasiila is saddhaasaadhaya [can be kept/attained with saddhaa] since is is beyond the nature of the disciples to prescribe vinaya precepts. Indeed, the refusal to the request [that the bhikkhus be allowed to issue precepts] is one example. [13] When the bhikkhu with saddhaa has undertaken the precepts as prescribed, he would perfectly keep them without regard even for his own life.
As said:
Bhikkhus who undertake to always keep the siilas should be ones who ever hold siilas dear, and respect it at all times;
Like a blue jay guarding her eggs, or a yak her tail, a mother her beloved only child, or a one eyed person his single eye.
Also said [elsewhere]: Behold, Pahaaraada, the ocean normally stays within the shoreline, as do our savakas, who would not transgress the sikkhapadas that I established for all savakas even at the cost of their lives. [14] This point should be illustrated with the story of the theras who were tied up in the forest by robbers.
They say that robbers tied up a thera with black creepers, and left him lying in the Mahavattanii jungle. In such a position, he cultivated vipassanaa all through seven days, attained anaagaamiiphala and died right there, to be reborn in the brahma world.
Another thera was bound with string creepers by some robbers who left him laying there in Tambapanni Island (Sri Lanka). When a forest fire spread there and the creepers were not cut, he cultivated vipassanaa until he attained nibbaana simultaneously with his death. [15] Abhayathera, who was a 'diighabhaa.naka' [one who teaches the Diigha Nikaaya] traveling with 500 bhikkhus, found him, so he had the thera's body cremated, then a cetiya built [for the relics].
Therefore, other sons of [the] lineage intending to keep unblemished paatimokkha should not destroy the siilasa.mvara established by the lokanaatha [protecter of the world] Buddha, even at the cost of their lives.
Just as paatimokkhasa.mvara is achieved with saddhaa, indriyasa.mvara is achieved with sati, since indriyasa.mvara siila is sati saadhana [conditioned by sati]. Since the indriyas are steadfast due to sati, there is no chance for harmful states such as abhijjhaa [covetousness] to flow in. Therefore, when the yogi recollects the 'aadittapariyaaya [sutta]', which says 'Bhikkhus, better to have a brightly burning fired iron spike piercing the eye than taking the anubya~njana or taking the nimitta [minor or major characteristics] of ruupas that can be known through the eyes, which is not good' […], [16] he could well attain indriyasa.mvara. When the vi~n~naa.na [citta] arises through the dvaaras such as the cakkhu, with aaramma.nas such as the ruupas, [he] stops, with sati that is not unmindful/deluded forgetfulness, the taking/grasping of nimittas etc. which is the way through which harmful states such as abhijjhaa [covetousness] flow in.
However, when the bhikkhu does not attain indriyasa.mvara thus, paatimokkhasa.mvarasiila would not stand, just as rice seedlings that are not fenced in cannot last. Therefore, robbers that are kilesas would harm the bhikkhu who does not attain indriyasa.mvara like a house with open doors would be raided by robbers; in addition, raaga would leak into his citta like the rain leaks into a house that is not well roofed, thus. As said [by the Buddha]:
Bhikkhus should guard the indriyas in relation to sights, sounds, tastes, smells, and touches/contacts, because unguarded, open dvaaras would bring them harm just like robbers would raid houses with open doors, thus. Just as rain would leak into a house that is not well roofed, so could raaga leak into the citta that is not developed/disciplined (Dh.13).
However, when the bhikkhu maintains indriyasa.mvara, paatimokkhasa.mvarasiila would stand, just as rice seedlings that are fenced in would last. Whereas robbers that are kilesas could not harm the bhikkhu who maintains indriyasa.mvara just as a house with secured doors would not be raided by robbers; in addition, raaga would not leak into his citta like rain that cannot leak into a house that is well roofed, thus. As said [by the Buddha]:
Bhikkhus should guard the indriyas in relation to sights, sounds, tastes, smells, and touches/contacts, because guarded and secured dvaaras would not bring harm just as robbers could not raid houses with secured doors, thus.
Just as rain cannot leak into a house that is well roofed, neither can raaga not leak into the citta that is well developed/disciplined (Dh.14).
This is the very highest teaching, however.
The citta is a very rapidly changing naamadhamma, [17] therefore the bhikkhu must first attenuate extent raaga [passion] through wise consideration [manasikaara] of foulness [asubha - part of kaayanupassanaa satipa.t.thaana] in order to achieve indriyasa.mvara, as did the newly ordained Vangiisa Thera.
[The Story of the Venerable Vangiisa Thera] [18]
Once the newly ordained thera [was following the Venerable Aananda Thera] on their alms round [and] had raaga arising on seeing a woman; therefore, he said to the Venerable Aananda: "Venerable Gotama, I am burning with raaga, my citta is ardent; saadhu, sir, please assist me with the method to extinguish the passion."
The Thera said, "Your citta is ardent because of 'wrong/illusory memory' [Sa~n~naaya vipariyesaa]. You should abandon nimittas of beauty through which raaga arises and cultivate the citta with [memory of] asubha [asubhaaya citta.m bhaavehi] to be calm and collected [ekagga.m susamaahita.m]. See sa"nkhaaras as 'being other (not this/what it seems to be) [Sa"nkhaare parato passa] (impermanent)' [19]; through being dukkha and not being the self. Extinguish the great raaga and burn no more."
The [Venerable Vangiisa] Thera, having attenuated his raaga, continued his alms round.
Moreover, the bhikkhu who fulfills indriyasa.mvara should be like the Venerables Cittaguttatthera who lived in the big cave Kura.n.daka and Mahaamittatthera who lived in the great monastery Coraka.
[The Story of the Venerable Cittagutta Thera]
Once, bhikkhus wandering about the senaasanas in the big cave Kura.n.daka saw the delightful paintings of the Renunciation of the Seven Buddhas inside the cave and said, "Venerable sir, how delightful the paintings are." The thera said, "I have lived here for over 60 years and have never known whether the paintings were there; now I know, today, through those with eyes." It seems although he had lived here for such a long time, the thera had never looked up at the cave.
Moreover, near the entrance of the cave, there was a great ironwood [Thai: gaa gahting] tree. The Thera never looked up at the tree, either. He only knew it was in season when parts of the flowers would fall to the ground each year. The king heard of the thera's great reputation and wished to pay him homage, sending royal attendants to invite him. When the thera did not come after three invitations, he ordered that they bind and seal [the cloth] with the royal crest the breasts of nursing mothers of the village, commanding, "Let no baby drink milk so long as the Thera doesn't come." 0ut of compassion for the children the thera went to Mahaagaama. The king heard the news and ordered his men, "Sirs, go invite the thera inside; I shall take the precepts," and had the thera brought to the inner palace, paid homage to him and offered him a meal, then said, "Today there is no opportunity, tomorrow I shall take the precepts." Carrying the thera's bowl, he and his devii [queen] walked with the thera a short distance, paid their respect and returned inside. Whether the King or the Queen paid homage, the thera would say the same words, "May the King be happy." This went on for seven days. The bhikkhus asked him, "Why, venerable sir, do you say 'May the King be happy' whether it were the King or the Queen who paid you homage?" The thera said, "Friends, I do not determine/differentiate whether it were the King or the Queen". After seven days the King revoked his engagement because his majesty saw that it troubled the thera to stay there; so the thera returned to the great cave Kura.n.daka and went up to the place of ca"nkama [walking up and down/a terraced walk] at night. A deva who inhabited the ironwood tree lit the way with a handled torch. At the time, the subject of his mental development appeared with great purity. The thera was delighted, thinking, 'How very bright and clear my kamma.t.thaana [the object of satipaa.t.thaana/or meditation] is today.' Just after the middle watch, he attained arahantship, making the whole mountain reverberate greatly. Therefore, even other kulaputtas [sons of lineage] seeking beneficence should neither be one with shifty eyes like monkeys in a forest, nor a frightened deer in the brush, nor like a scared young child; but look only an oxbow's distance and be not governed by the citta that is as restless/fidgety as a wild monkey.
[The Story of Mahaamitta Thera]
Once the mother of the thera Mahamitta had a festering boil, so she told her daughter who had also entered the bhikkhuni order, "Go, milady, to your brother's place and tell him of the illness; fetch me medications, please." The bhikkhuni went and informed him. The thera said, "I don't know how to gather medicines such as roots to boil to give you, but I will tell you of a cure: From the time I became ordained, never have I ever had a citta arising with lobha [attachment] that harmed the indriyas, to look at the 'visabhaagaruupa' [in this context, the 'opposite sex'] in the least. With this truth ['saccavaca'] may my mother be comfortable/eased. Go back, say this and stroke her body." The theri returned, informed her mother and did what she was told. Immediately the lay follower's protuberance dwindled down and disappeared like a frothy mass disintegrating. She got up and joyfully exclaimed, "If the Buddha were still living, would he not touch a bhikkhu like my son on the head with his exquisitely lined palm?"
Therefore, let others who think they are kulaputtas ordained in the saasana be well established in supreme indriyasa.mvara as was the Venerable Mitta Thera.
Just as indriya sa.mvara can be achieved with sati, so can aajiivapaarisuddhi by viriya [effort/perseverence]. This is because aajiivapaarisuddhi is viiriyasaadhana [with viriya as cause]. This is because effort rightly applied is cause for abandoning wrong livelihood. Therefore, to flawlessly attain aajiivapaarisuddhi, the bhikkhu should abandon anesanaa, wrong/improper seeking, making use of only paccaya [requisites] that arise properly, avoiding paccaya that arises from impurity like poisonous snakes. Then aajiivapaarisuddhi can be flawlessly attained by right seeking/searching such as through alms rounds, with viriya.
Of the two paccayas [Thai in brackets: parisuddhuppaada and aparisuddhuppaada], for those who do not undertake the 'dhuta"ngas' the paccayas that arise from the sangha or from the group, from the households that have confidence in him through the manifestation of the dhamma etc., are called paccaya that arise from flawless means. Paccaya that arises from routines such as alms rounds is said to be from extremely pure origin.
Paccayas that arise from routines such as alms rounds and from the households that have confidence in him through his dhuta"nga, of the bhikkhu who undertakes these austerities, are, according to the nature of the dhuta"nga routine, said to be from pure origin.
Furthermore, when the dhuta"nga of one to whom the medication of putrid gallnut [20] and the catumadhura medicines arise to cure some illness is such that he thinks, 'May fellow followers of the pure life partake of the catumadhura medicines' and himself eats the pieces of gallnut, the bhikkhu is called ariyava.msiko bhikkhu [21] of the supreme level.
For all bhikkhus who would purify their livelihood, it is inappropriate to hint [nimitta], to suggest [obhaasa], to ask in a roundabout manner [parikathaa], or to ask outright [vi~n~natti] for requisites such as ciivaras and pi.n.dapaatas. But for bhikkhus who do not undertake the dhutangas to hint, to suggest, to ask in a roundabout manner, or to ask outright only for a place to sit/stay [senaasana], is allowed.
Of these actions, to perform such acts as to prepare the area for the senaasana, then when a householder asks, "Venerable sir, what are you doing, who told you to do it?" he answers, "No one," these are called nimitta [hinting]. For a bhikkhu to ask, "Devout laity, what kind of houses do you live in?" then when they answer, "In a castle, sir"; he says, "But, lay followers, castles aren't suitable for bhikkhus," or other such obhasakamma [suggestions] of the same kind are called obhasa [to approach]. For a bhikkhu to say, "The senaasana of the bhikkhu sangha is cramped," or some other such remarks are called parikatha [to persuade]. In order to obtain medication [bhesajja], all [such] acts are allowed.
However, when he is cured of the disease, such medications [arising from such acts] are inappropriate for the bhikkhu to partake. Experts in the vinaya say that, "Permission is granted by the Buddha [to take medications], therefore it is proper." Those of the suttanta say, "Although it may not be an offence, it might taint the aajiva [livelihood], therefore it is not proper." Avoiding nimitta, obhaasa, parikathaa or vi~n~natti despite the permission of the Buddha, through such qualities as desiring little even when confronted with immediate death, when he would still partake only of paccayas that arise from kamma that does not taint the aajiva with acts such as obhaasa, such [a] bhikkhu is called 'One who behaves with 'paramasallekha [supreme living in effacement]'' like the Venerable Sariputta Thera.
[The Story of the Venerable Sariputta's Illness]
Once in order to cultivate seclusion/acuity, he [the Venerable Sariputta] went to a forest with Maha Mogallana Thera. One day he was afflicted with colic, which caused him great pain. In the evening the thera Moggallana went to the resting place, saw him lying down, asked what happened, and enquired, "Friend, what eased you in the past?" The thera said, "When I was a layman, my mother used to give me rice boiled in pure milk prepared with ghee, honey and sugar; I would feel well from the milk rice." The other thera said, "Then, friend, if either you or I have some merit accumulated, perhaps tomorrow we shall receive some."
However, this conversation was heard by a deva who inhabited a tree at the end of the ca"nkama [walk], who thought, 'We must make make sure there is milk rice for the venerable tomorrow,' then immediately went to the family of supporters of the thera and possessed the body of the eldest son, making him ill. Then the deva told the relatives who gathered to care for the sick, "If you would prepare milk rice, called thus, to offer to the thera tomorrow, I will release [the boy]." They said, "Even without your asking, we have regularly offered the theras alms"; thus the next day they prepared that kind of milk rice [paayaasa].
Early in the morning Maha Mogallana thera came and said, "Aavuso [friend/sir], stay here until I return from alms rounds," and went to the village. The people came out to greet him, took the thera's bowl and offered it filled with said paayaasa. The thera showed signs of leaving, so they said, "Venerable sir, please eat, we would like to offer another bowlful"; and after he had finished, they refilled the bowl.
The thera returned and offered, "Aavuso Sariputta, please eat." When the thera saw it, he wondered, 'What was the origin of this wonderful paayaasa?' Then he saw the origination and said, "Friend Mogallana, take it away, this alms food is not suitable to partake." The other venerable, without the slightest thought arising that, 'He wouldn't even eat the food that I myself brought', on that one utterance he took the rim of the bowl and turned it right over completely. Simultaneously, when the milk rice fell in a pile on the ground, the thera's illness was cured, and since then the illness never recurred for over 45 years.
Then the Venerable Sariputta said to Mahaa Mogallana, "Friend, paayaasa that arises from speech [vaciivi~n~natti] is not suitable to partake, though one might be so hungry that the intestine comes out and roams about on the ground." He also uttered this exclamation:
Our aajiva would be blameworthy if we ate the madhupayaasa that arises from the use of vaciivi~n~natti. Even though coils of our intestine should roam about outside, we should never destroy our livelihood, even at the cost of our lives. We can control our citta, avoiding inappropriate seeking, forsaking all wrong livelihood condemned by the Buddhas. [22]
Moreover, the story of the thera Maha Tissa the mango eater who lived in Ciivaragumbavihaara should also be told here. [23]
Those ordained with saddhaa, with the pa~n~na to consider and realize the results, who do not to allow even the thought of improper seeking of any kind to arise, would maintain pure ajiiva. Just as aajivapaarisuddhi is achieved through perseverance/effort [viiriya], so is paccayasannissitasiila through pa~n~naa. The reason is that paccayanissitasiila is pa~n~naa saadhana [caused by pa~n~naa] since those with knowledge of realities as they truly are would see the danger and the beneficence of the use of requisites. Therefore, paccayasannissitasiila is achieved by bhikkhus who have abandoned attachment to paccayas, having considered with pa~n~naa in said ways before making use of paccayas that arise from proper origins.
There are two occasions for examination/consideration/study in paccayasannissitasiila; when the paccayas are acquired, and when the paccayas are used/consumed. In reality, for a bhikkhu to use paccayas such as ciivaras that have been examined as dhatu [element, not conventional things] or as pa.tikuula [ugly, things that are always decomposing] at the moment of acquisition and kept [until it is later used], is without the slightest harm even when being used afterwards.
The following is the explanation to clarify/settle the examination/consideration in using/consuming the paccayas.
Here is an explanation to settle the matter:
There are four kinds of usage/consumption:
theyya paribhoga [to use like a thief];[24]
i.na paribhoga [to use like a person in debt];
daayajja paribhoga [to use like a one who inherits];
saamii paribhoga [to use as a master].
Of the four kinds of use/consumption, the use of a bhikkhu of bad conduct [dussiilassa] sitting even among the sa"ngha is called theyyaparibhoga [to use like a thief]. The use of a person of good conduct [siilavato] without reviewing/consideration/examination [apaccavekkhitvaa] is called i.naparibhoga [to use like a person in debt]. Therefore, clothing [ciivara] should be reviewed/considered/examined whenever used, almsfood [pi.n.dapaata] each mouthful. If this is not possible, there should be reviewing/consideration/examination before or after the use/consumption, or during the first, middle or last watch. If the bhikkhu doesn't review/consider/examine [apaccavekkhata] at all before the dawn, he would be one who uses like a debtor. The resting place [senaasana] should be reviewed/considered/examined also each time it is used. The proper way is to both receive and use bhesajjas [medications] with sati [mindfulness]. But only to receive with sati then use without sati is an offence [aapatti], while to receive without sati but use/consume with sati is not an offence.
There are four kinds of suddhi [purity]:
desanaasuddhi [purity through manifestation];
sa.mvarasuddhi [purity through sa.mvara: awareness/examination/consideration/restraint];
pariye.t.thisuddhi [purity through seeking/searching];
paccavekkha.nasuddhi [purity through reviewing, examination/consideration].
Of the four kinds of purity, patimokkhasa.mvarasiila is called purity through teaching [desanaasuddhi] since the purity arises through manifestation. Indriyasa.mvarasiila is called purity though awareness [sa.mvarasuddhi] since the purity arises through awareness with the resolution, 'I shall not do this again'. Aajiivapaarisuddhisiila is called purity through searching [pariye.t.thisuddhi] since the purity arises through seeking of the bhiikhus who have abandoned wrong seeking [anesana] and only occasion paccayas that arise properly. Paccayasannissitasiila is called purity through reviewing [paccavekkha.nasuddhi [the Thais use paccayaparibhogasannissitasiila here]] since the purity arises through reviewing as already described. This is why I said, 'to receive without sati but use/consume with sati is not an offence.'
The use of requisites [paccayaparibhogo] of the seven kinds of 'sekkhas' [from the sotaapanna level up to and including the anaagaamiis] is called 'to use like ones who inherit' [daayajjaparibhoga] since they are considered the children of the Buddha, so they use the inherited requisites which belonged to their father.
Question: Are the requisites used those that belonged to the Buddha or to the laity?
The answer is: Although all requisites are offerings from laity, they are considered the Buddha's because requisites are allowed by him. Thus it should be understood that the sekkhas use the Buddha's 'paccayas'.
Dhammadaayaadasutta is an example in this matter. The arahants' [khii.naasava] use of the requisites is called 'saamiparibhoga' [use as master]. This is because they are masters of the use, having transcended the slavery of wanting/longing [ta.nhaa]. Of these kinds of use, use as master and use as one who inherits [saamiparibhoga and daayajjaparibhoga] are proper for all. Use as a person in debt [i.naparibhoga] is not proper. Use as a thief [theyyaparibhoga] is unspeakable.
The use of any bhikkhu with siila, who has studied/examined/considered the paccaya, is called use without debt: since it is contrary to 'i.naparibhoga' [use as a debtor], it can also be considered as 'daayajjaparibhoga' [use as an heir].
Even a person with siila can be called sekkha, because they maintain sikkha/siila.
Since use as master is best among these three kinds of use, when the bhikkhu wishes to maintain paccayasannissitasiila [correct conduct concerning requisites], he should use requisites after reviewing them in the manner already described. The bhikkhu who does this is called 'kiccakaarii' [one who does what is due].[25] As said in: [26]
The saavaka [listener, disciple] with glorious pa~n~naa who has heard the dhamma manifested by the Buddha should reflect before using alms food, lodgings, beddings and seats, water to wash away dirt from robes. Therefore, the bhikkhu would not be attached to such things as almsfood, sleeping and sitting places, nor to water to cleanse robes
any more than drops of water that do not cling to lotus leaves.
He receives food as opportune assistance to others, is ever steadfast [in mindfulness] and moderate when chewing, eating and tasting food, like one who applies medication to a wound. Therefore, the disillusioned bhikkhu partake of food only to keep the body functioning, like eating a child's flesh on a journey through desolate/barren land; like oiling an axle.
As an example of one who flawlessly maintained his paccayasannissitasiila the story of Sa"ngharakkhitasaama.nera the Nephew should be cited, since he reviewed properly before using, as he recounted:...
My upajjhaaya [preceptor] said to me as I ate completely cooled boiled rice, "Samanera, don't be careless and burn your tongue." [27]
Having heard his words, I became disillusioned right then; seated at that very aasana I attained arahantship. My thoughts were like the full moon on the fifteenth [28]; I had examined the aasavas and eliminated them, there are no more rebirths now.
Therefore, let other sons of good families who desire the end of dukkha [suffering/unsatisfactoriness] revise/reflect/examine wisely before using paccayas [requisites, necessities].
The four kinds of siilas categorized as parisuddhisiila such as patimoghasa.mvarasiila are described thus.
[20]
The explanation of the first group of five siilas which should be known as siilas for the anupasampanna [one who has not received full ordination].
Indeed, it is said in the Pa.tisambhidaaya: [29]
What is pariyantapaarisuddhisiila [the siila that purifies within a certain scope]? The siila of the anupasampanna who have sikkhaapadaas [precepts] as scope of purifying siilas [behaviour/habits/observance] is called 'pariyantapaarisuddhisiila'.
What is apariyantapaarisuddhisiila [the siila that purifies without limitation/boundaries]? The siila of the anupasampanna who transcends sikkhaapadaas [precepts] as scope of purifying siilas [behaviour/habits/observance] is called 'apariyantapaarisuddhisiila'.
What is paripu.n.napaarisuddhisiila [the siila that purifies thoroughly/completely/fully/perfectly]? The siila of virtuous ordinary people well established in kusala dhamma, attaining the scope bordering that of the sekkha, without regard to body and soul even at the cost of their lives, is called 'pariyantapaarisuddhisiila'.
What is aparaama.t.thapaarisuddhisiila [the (natural, automatic) siila that purifies without attachment/adherence/observance]? The siila of the seven kinds of sekkhas is called 'aparaama.t.thapaarisuddhisiila'.
What is pa.tippassaddhipaarisuddhisiila [the siila that purifies with peacefulness]? The siila of the disciple [saavaka] khii.naasavas [arahants, ones without kilesas]; that of the Pacceka Buddhas [Buddhas who have not heard the dhamma in their last lifetimes before becoming enlightened but who are unable to enlighten anyone else through their teachings]; and that of the Sammasammbuddha the arahant is called 'pa.tippassaddhipaarisuddhisiila'.
Among the siilas, the siila of the anupasampanna should be known as pariyantapaarisuddhisiila because it is limited by the number of siilas.
Those of the upasampa~n~naana:
There are 9000 koti [10,000,000], 810 koti, 50 hundred thousand and 36 sikkhaas and vinayasa.mvare [awareness/observance [sa.mvara] of precepts [sikkhaas] and vinayas] proclaimed by the Buddha; [30] in the vinaya the headings are explained as 'peyyaala' [abbreviated topics which are to be expanded further].
Still, the siilas are called apariyantapaarisuddhisiilas because they intend the state of undertaking that is without the slightest exception [Thai in brackets: with no area uncovered]; and without regards to fortune, honor, relations, limbs, and life; like the siila of Mahaatissatthera the Mango Eater of Ciivaragumba. Indeed, the Elder was never without the anussati [mindfulness] of a worthy man; he said:
"People should give up/yield possessions to preserve more precious limbs/organs; in order to preserve life, they should give up/surrender limbs/organs; when there is dhammanusati [awareness/mindfulness of the dhamma], they give up/abandon everything, limbs/organs, possessions, and life itself."
Even when his own life was in question, he would not transgress the sikkhaapada, and through his apariyantapaarisuddhisiila, carried on the back of the upasaka, he attained arahantship; he said:
"This upasaka is neither your father nor your mother, neither your relative nor your clansman. He does this because you are someone with siilas."
Disillusion [sa.mvega], understanding arose and he wisely attended with awareness; still on the upasaka's back, he attained arahanship.
The flawless siila of virtuous ordinary people, exempting even in arising cittas [that think of transgression], utterly pure like well cut jewels and gold well refined by craftsmen, from the time of ordination is indeed, the basis for arahantship. This is 'paripu.n.napaarisuddhi', like the siila of the theras Mahaa Sa"ngharakkhita and Sa"ngharakkhita the Nephew.
[The Story of Maha Sa"ngharakkhitatthera]
Once, as the thera Maha Sa"ngharakkhita lay on his deathbed at the age of 60, the bhikkhu sangha asked him about lokuttara attainments. The Thera said, "I have not achieved any lokuttara dhamma." Then the young bhikkhu who attended him said, "Venerable sir, people gathered here as far around as 12 yojanas, thinking: 'The venerable attains parinibbaana.' These people will be disappointed by your death as an ordinary person." The Elder said, "Friend, I did not undertake vipassanaa [pa~n~naa development] because I wished to enter the presence of the Buddha Metteyya. Therefore, help me sit up and take the opportunity". The young bhikkhu helped the thera to sit up and went out. The thera attained arahantship just as the young bhikkhu exited, so he signaled by snapping his fingers.
The sangha gathered and said, "Venerable sir, you have conditioned lokuttaradhamma to arise in the hour of death; and have achieved what is difficult."
The thera said, "Friends, this was not a difficult task. I will tell you what was difficult to accomplish: Friends, I cannot recall a single deed that I did unknowingly, without sati, ever since I became ordained."
His nephew attained arahantship in the same manner, at the age of 50.
Anyone with little learning/listening and unstable siilas would be disapproved of both in both ways: in matters of siila and learning/listening. Anyone with little learning and firm siilas would be praised in matters of siila and also for his accompanying learning/listening/knowledge.[31] Anyone with much learning and unstable siilas would be disapproved in matters of siila; not for his accompanying learning/listening/knowledge. Anyone with much learning and firm siilas would be praised both ways, in matters of siila as well as for his learning/listening/knowledge. For who would disapprove of the Buddha's savakas [listeners/disciples] with much learning, with Dhamma, with pa~n~naa: Jambu gold bars [32]; whom even devas praise and brahmas exalt.[33]
The siila of the sekkha should be known as aparaama.t.thapaarisuddhisiila [the siila that purifies without attachment/adherence/observance] since the siila is not based on ditthi or raaga [34] of the ordinary person. Such was the siila of the venerable Tissa Thera, son of the wealthy man [ku.tumbiya]. He desired to attain arahantship through siilas therefore he said to his enemies, "I have promised to you and destroyed both my legs; I am disgusted by death as a person with raaga [attachment, desires]. Thinking thus, I wisely attended and rightly understood; with the dawn, I attained arahantship." [35]
[The story of a thera]
Another thera was so ill he could not eat on his own, and lay amidst his urine and excrement. A young bhikkhu saw him and said, "Oh, body and soul [jiivitasa"nkhaaraa] bring suffering [dukkha]".
The Mahathera said to him, "To die right now would bring me heavenly treasures, of that I have no doubt. But it would be treasures that arise only after the destruction of my siilas [36] which would be the same as the state of laity obtained by bhikkhus who disavow the sikkhapadaas [leave the order]. Therefore I thought, 'I must die with siila'".[37] Lying right there, examining his illness with right awareness [sammasanto] he attained arahantship and declared [byaakaasi literally means 'make clear'] to the bhikkhusangha with these words [gaathaa]:
Touched by illness, tormented, in a critical state, this body [ka.levara] withered rapidly like a flower left in the dust, in the sun. Unpleasant called pleasant, unclean called clean, this body is full of carcasses but appears as pleasing to those who cannot see/understand. I denounce this body afflicted with putrid rot, stinking, dirty, prone to illnesses; which the careless/negligent are obsessed with, losing their way to the heavenly birth.[38]
The siilas of ones without kilesas, such as the arahants, should be known as pa.tippassaddhipaarisuddhiiti [the siila that purifies with peacefulness] for they are siilas that are pure because of the cessation of kilesas that cause all uneasiness/anxiousness. It should be known that there are five kinds of siilas classified as paarisuddhisiilas such as pariyantapaarisuddhi; as already explained above.
The second group of five should be understood as meaning, for example, the refraint from killing etc. Indeed, as said [by the Venerable Sariputta] in the Pa.tisambhidaaya:
The five siilas: abandoning killing is a siila, refraint from the [corresponding] intention [cetana cetasika], awareness/collectedness [that 'guards' against], non transgression of the precept; are also siilas.
Abandoning, refraint from, the intention, awareness, non transgression of: adinnaadaana [theft], kamesumicchacara [sexual misconduct], musaavaada [falsehood], pisunaavaacaa [calumny], pharusavaacaa [invection], samphappalapa [talking nonsense], abhijjhaa [attachment], byaapaada [ill will] micchaditthi [wrong view]; are also siilas.
Abandoning kaamacchanda [sensual pleasure] through nekkhamma [freedom from sensual pleasure], abandoning byaapaada [malice/ill will] through abyaapaada [metta/loving kindness, freedom from malice], abandoning thinamiddha [drowsiness/torpor] through aalokasa~n~naa [sight/observation/clear knowledge], abandoning uddhacca [agitation] through avikkhepa [freedom from distraction [the Thai: Ekaggataa]], abandoning vicikicchaa [doubt] through dhammavavatthaana [analytical determination [the Thai: agreement with the dhamma]], abandoning avijjaa [ignorance] through ~naa.na [pa~n~naa of realities as they truly are], abandoning arati [aversion/boredom] through paamojja [happiness, contentment], abandoning nivarana [the obstacles to jhaana] through pa.thama jhaana [the first jhaana], abandoning vitakka and vicaara [thought and consideration] through dutiya jhaana [the second jhaana], abandoning piiti [joy/delight] through tatiya jhaana [the third jhaana], abandoning sukha and dukkha [pleasure and suffering] through catuttha jhaana [the fourth jhaana], abandoning ruupasa~n~naa pa.tighasa~n~naa naanattasa~n~naa [the memory: of [collective] ruupa, of kilesas arising in response to aaramma.nas, and of all divers selves/beings] through aakaasaana~ncaayatanasamaapatti [the high jhana [samaapatti] with memory of space/nothingness as aaramma.na [or one of the aayatanas]], abandoning aakaasaana~ncaayatanasa~n~naa [the memory of aakaasaana~ncaayatana] through vi~n~naa.na~ncaayatanasamaapatti [the high jhana [samaapatti] with the memory of the citta [that had space/nothingness as aaramma.na], as aaramma.na [or one of the aayatanas]], abandoning vi~n~naa.na~ncaayatanasa~n~naa through aaki~nca~n~naayatanasamaapatti [the high jhana [samaapatti] with the memory of the aforementioned citta as aaramma.na [or one of the aayatanas]], abandoning aaki~nca~n~naayatanasa~n~naa through nevasa~n~naanaasa~n~naayatanasamaapatti [the high jhana [samaapatti] with neither the memory nor the non memory of the aforementioned citta as aaramma.na [or one of the aayatanas]], abandoning niccasa~n~naa [memory of permanence] through aniccaanupassanaa [satipa.t.thaana aware of impermanence], abandoning sukhasa~n~naaya [memory of pleasant feeling] through dukkhaanupassanaa [satipa.t.thaana aware of unpleasant feeling], abandoning nandi [attachment] through nibbidaanupassanaa [satipa.t.thaana aware of detachment/weariness/boredom,], abandoning raaga [desire] through viraagaanupassanaa [satipa.t.thaana aware of attenuation of desire], abandoning samudaya [origin, source] through nirodhaanupassanaa [satipa.t.thaana aware of end, extinction][39], through mu~ncitukaamayataanupassanaa [satipa.t.thaana aware of freedom from the sense spheres]], abandoning attasa~n~naa [memory of the self] through anattaanupassanaa [satipa.t.thaana aware of non self], abandoning aadaanassa [not relinquishing] through pa.tinissaggaa [satipa.t.thaana aware of the abandoning of sankhara], abandoning ghanasa~n~naa ['conglomerate existence'] through khayaanupassanaa [satipa.t.thaana aware of the falling away of sankhara], abandoning aayuuhana ['collective existence'] through vayaanupassanaa [satipa.t.thaana aware of the deterioration/aging of sankhara], abandoning dhuvasa~n~naa ['permanence/endurence'] through vipari.naamaanupassanaa [satipa.t.thaana aware of change/alteration], abandoning nimitta [appearances/concepts] through animittaanupassanaa [satipa.t.thaana aware of non nimitta][40], abandoning pa.nidhiyaa [origin of desire] through appa.nihitaanupassanaa [satipa.t.thaana aware of origin of desire], abandoning abhinivesa [the ultimate existence] through su~n~nataanupassanaa [satipa.t.thaana aware of non existence], abandoning saaraadaanaabhinivesa [the firm belief that there is substance/importance/essence] through adhipa~n~naadhammavipassanaa [satipa.t.thaana aware of thorough penetration of the dhamma through supreme pa~n~naa], abandoning aalayaabhinivesa [the ultimate existence with reluctance /regret to leave life] through aa diinavaanupassanaa [the vipassanaanana experiencing the dangers/harm as permanent knowledge], abandoning aalayaabhinivesa [the ultimate existence with reluctance/regret to leave life] through aadiinavaanupassanaa [the vipassanaanana experiencing the dangers/harm as permanent knowledge], abandoning appa.tisa"nkhaa [not reflecting] through pa.tisa"nkhaanupassanaa [satipa.t.thaana aware of reflection/awareness], abandoning sa~n~nogaabhinivesa [existence through ties/fetters] through viva.t.tanaanupassanaa [satipa.t.thaana aware of non evolving/circling/wandering,[41] abandoning di.t.theka.t.thaana kilesas [all kilesas that arise from the same basis as ditthi [wrong view]] through sotaapattimagga [magga~nana or the highest pa~n~na of the sotaapanna level], abandoning o.laarika kilesas [all coarse kilesas] through sakadaagaamimagga [magga~nana or the highest pa~n~na of the sakadaagaami level], abandoning a.nusahagata kilesas [latent/residual kilesas] through anaagaamimagga [magga~nana or the highest pa~n~na of the anaagaami level], abandoning sabbakilesa [all kilesa] through arahattamagga [magga~nana or the highest pa~n~na of the arahatta level] is siila, abstention from, the intention [cetana to keep siilas]; awareness of the senses/collectedness [sa.mvaro]; non transgression [of the precepts] are siilas.
These siilas function towards the citta free from trouble/remorse/repentance [avippa.tisaara], towards paamojja [happiness, contentment], piiti [joy/delight], passaddhi [peace], somanassa [pleasure/pleasant feeling], aasevana [cultivation/use], bhaavanaa [development], bahuliikamma [accumulate], ala"nkaara [adornment/ornament], parikkhaara [support as through requisites], parivaara [retinue], paaripuura [plenitude/completeness/fullness], ekantanibbida [ultimate disillusionment], viraaga [detachment], nirodha [extinction/elimination/eradication], upasamaa [peacefulness] abhi~n~na [highest wisdom/knowledge] sambodha [enlightenment/highest knowledge, especially of the three highest stages], and towards nibbaana [the ultimate, most powerful aaramma.na that is permanent, which only the highest pa~n~naa can experience]. [42]
Of these, there is nothing that is called 'pahaana' [abandoning, killing] among these [five] dhammas that begins with 'pahaana', except for the only dhamma of non arising/prevention of harm such as 'paa.naatipaataa' [literally causing breath to fall/stop: killing, slaying, murder, taking/destroying life] as already described. On the contrary, these 'pahaana' [abandoning, killing] constitute 'undertaking/maintaining/supporting' because of the meaning: being the basis and dwelling/means through which these kusaladhammas function; and constitute their 'upadhaara.na' [collection/compilation/gathering] because of 'vikampaabhaava' [non dispersion/scattering; instability, wavering, shaking].
The other four dhammas intend the natural properties of the citta that abstains from harm [verama.ni], is aware/collected [sa.mvara], with the cetana arising with both [verama.ni and sa.mvara], and also the non transgression of one who doesn't perform the harmful akusala kamma. The meaning of these siilas has already been explained.
Thus there are groups five kinds of siila [pancasiila] beginning with pahaana.
To the questions, 'What is siila, what is the meaning of siila, what is the characteristics, function [rasa], manifestation, and proximate cause'; 'what is the favorable results and how many kinds of siilas are there?'; the answers are now completed.
[The impurity and purity of siila]
[21]
There are still questions: 'What are the impurity and purity of siila?' To which the answers are: "The 'tear/break/damage' of the siila etc. is the impurity of the siila, the 'untorn/unbroken/undamaged' quality of the siila etc. is the purity of the siila."
[The impurity of siila]
The 'tear/break/damage' of the siila etc. is categorized as the breaking [of the siila] caused by fame and fortune, by the 'seven ties of sexuality.' Indeed, those with sikkhapadas [precepts for the ordained] of the group of seven kinds of offences [sattasu aapattikkhandha] damaged in the beginning or the end are called ones with torn siilas: like cloth that is torn at the rim.
As to those with sikkhapadas damaged in the middle, [they] are called ones with punctured siilas: like cloth with a hole in the centre. As to those with sikkhapadas gradually damaged a few at a time, [they] are called ones with spotted siilas: like a black or red cow with contrasting colors appearing on the back or the belly.
As to those with sikkhapadas frequently damaged, [they] are called ones with heavily stained siilas: like a mottled cow with contrasting colors appearing all over. This is the 'tear/break/damage' of the siila etc. through the breaking [of the siila] caused by fame etc.
The seven bonds of sexuality [sattavidhamethunasa.myoga]
Through the seven bonds of sexuality [siilas are broken.] As the Buddha said, [in the Methunsa.myoga Sutta]:
"Behold, brahman, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, but still enjoy the caress, scrubbing, bathing, and massage of women; they take pleasure in, desire, and delight in the ministering/service such as caressing etc. Behold, Brahman, even this enjoyment of the ministering/service of women can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brhaman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha.
"Behold, brahman, furthermore, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, nor do they still enjoy the caress etc. of women, but still laugh, play and joke with them; they take pleasure in, desire, and delight in the laughter, etc. Behold, Brahman, even this enjoyment of the laughter with women can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brahman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha.
"Behold, brahman, furthermore, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, nor do they still enjoy the caress etc., nor the laughter etc. of women, but still gaze, stare at, meet the eyes of women; they take pleasure in, desire, and delight in the gaze, etc. Behold, Brahman, even this enjoyment of watching women etc. can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brahman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha.
"Behold, brahman, furthermore, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, nor do they still enjoy the caress etc., nor the laughter etc., nor the gaze at the eyes etc. of women; but still listen to the sound of laughter, talking, singing or weeping of women outside the house or compound wall; they take pleasure in, desire, and delight in the sound, etc. Behold, Brahman, even this enjoyment of listening to women can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brahman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha.
"Behold, brahman, furthermore, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, nor do they still enjoy the caress etc., nor the laughter etc., nor the gaze at the eyes etc., nor the sound etc. of women; but still thinks of how they used to laugh and jest with them in the past; they take pleasure in, desire, and delight in the memories, etc. Behold, brahman, even this enjoyment of memories of women can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brahman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha.
"Behold, brahman, furthermore, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, nor do they still enjoy the caress etc., nor the laughter etc., nor the gaze at the eyes etc., nor the sound etc. of women; nor do they still think of how they used to laugh and jest with them in times past; but they still watch the householder or the householder's son endowed with and indulging in the five sense pleasures; they take pleasure in, desire, and delight in the householder or the householder's son's indulgence, etc. Behold, Brahman, even this enjoyment of other's indulgence can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brahman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha.
"Behold, brahman, furthermore, some ascetics or brahmans declare themselves to be real celibates who do not consort with a woman in the way that a couple would, nor do they still enjoy the caress etc., nor the laughter etc., nor the gaze at the eyes etc., nor the sound etc. of women; nor do they still think of how they used to laugh and jest with them in times past, nor do they watch the householder or the householder's son endowed with and indulging in the five sense pleasures; but they practice celibacy/purity with the aim of becoming devas or a certain kind of deva through certain siilas or rites/observances or ascetic practices; they take pleasure in, desire, and delight in becoming devas, etc. Behold, brahman, even this enjoyment of deva rebirths can be the tear, puncture, spotted or mottled state in the celibacy/purity of the ascetic brahmans. Behold, brahman, these ascetic brahmans are said to practice impure celibacy bound by sexuality. They would not transcend birth, aging, and death etc.; they would never escape dukkha."
[a. ni. 7.50; A.iv,54-6]
The tear of the siila includes the break caused by laabha [gain/fortune] etc. and the seven bonds of sexuality [sattavidhamethuna], thus.
[The Purity of Siila]
Siilas that are not torn includes sikkhaapadaanas unbroken in any way, by the mending of sikkhaapadaanas broken but mendable, by the absence of sattavidhamethunasa.myoga [the seven bonds of sexuality], and by other virtues [aparaaya] such as the non arising of anger [kodho], prejudice [upanaaho], depreciation [makkho], spite [pa.laaso], envy [issaa], avarice [macchariya.m], deceit [maayaa], treachery [saatheyya.m], obstinacy [thambho], impetuosity [saarambho], conceit/attachment to the self [maano], pride/arrogance [atimaano], intoxication/excess [mado], over confidence/carelessness [pamaado], etc., and by the arising of qualities such as content/satisfied with little [appicchataa], contentment/satisfaction [santu.t.thitaa] and higher life austerity [sallekhataa].
Siilas that are not broken because of desire for gain/fortune etc., or even broken through the fault of the over confidence/carelessness since mended, or untainted by the seven bonds of sexuality, or by other evils such as anger [kodho], prejudice [upanaaho], etc., these siilas are called the untorn [akha.n.da], unpunctured [acchidda], unspotted [asabala], or unmottled [akammaasa] in any way.
These siilas are called 'bhujissa' because they bring freedom, called 'vi~n~nupasattha' because they are praised by the wise, called 'aparaama.t.tha' because they are untouched by 'ta.nhaadi.t.thi' [attachment to [wrong] views], and are 'samaadhisa.mvattanika' because they conduce to/facilitate the arising of upacaarasamaadhi and appanaasamaadhi. Therefore, untorn siilas etc. are the purity of siilas; and this purity result from two qualities: from seeing the harm of 'siilavipatti' [failure of siila] and the benefit of 'siilasampatti' [fulfillment of siila].
[The harm of siilavipatti [failure of siila]]
Of the two instances, the harm of siilavipatti [failure of siila] is according to the sutta beginning with "Behold, bhikkhus, there are five kinds of harm through siilavipatti of those with impure siilas [dusiilas]."[43] Furthermore, devas and humans dislike those with impure siilas; fellow ascetics do not teach them; they are unhappy when dusiila is criticized; guilty/ashamed when people with siila are praised; and because of their very dusiila, their complexions would be dull/clouded. Moreover, contact with them is said to be coarse/painful [Paali: dukkhasamphasso; Thai: yaahb] since they bring ever lasting suffering of the lower rebirths to all who follow their example.
Just like cheap hemp cloth of ugly color and coarse texture, they are worthless because they bring little benefit to the people from whom they receive offerings. Like a cesspit long festering, they are hard to cleanse:
Like wood from a funeral pyre [the Thai adds, burnt at both ends and dirty with excrement in the middle, and no longer of any use inside or outside the house], they are lost to both kinds of benefits [the English adds below, recluseship and the lay state].[44] Like a donkey that follows the cattle herd, although they proclaim themself bhikkhus, they are not. He is always nervous, like a man who is everyone's enemy. Like a corpse, they are unfit to live/associate with.
Like fire in a cemetery unfit for the brahmins to worship, they are unfit for fellow ascetics to worship, even when they are filled with qualities such as [theoretic] learning [sutaadigu.nayuttopi]. Like the blind is unable to see visible objects, they are unable to reach a higher state or attainment, etc. Like an outcaste child without hope for kingship, they are without hope for the true dhamma. Even though he thinks he is happy, he is still said to be unhappy because he partakes of dukkha, as said in the 'Aggikkhandhapariyaaya' [Discourse on the Mass of Fire (A.iv,128-34)]:
Indeed, in his clear vision of kamma and vipaka in all their aspects, in order to manifest the great torment of dukkha caused by the enjoyment/pleasure taken in happiness, for example, where even thinking about the pleasure can burn the citta with passion and even cause the vomiting of warm blood in people with dusiila, with the citta fervent with enjoyment of the pleasures of partaking in the five sense qualities [pa~ncakaamagu.na], and reverence and respect etc.; the Buddha said,
"Bhikkhus, do you see that conflagration, burning, brightly blazing?"
"Yes, venerable sir."
"What do you think of this, bhikkhus; which is better, for a person to sit or lie embracing that burning, brightly blazing conflagration; or to sit or lie embracing a royal lady, a Brahmin, or householder woman with silky soft palms and soles?"
"It would be better, venerable sir, for a person to sit or lie embracing a royal lady, a Brahmin, or householder woman with silky soft palms and soles. To sit or lie embracing that burning, brightly blazing conflagration is dukkha, sire."
"I tell you, bhikkhus, that it would be better, for a bhikkhu with dusiila, with filthy dhamma, dirty behavior that is recalled with disgust, with disguised livelihood, not a monk but sworn as one, not pure but claiming to be ascetic, a person rotten within, lecherous, and full of corruption; to sit or lie embracing that burning, brightly blazing conflagration. Why? Behold, bhikkhus, even though the bhikkhu should die or agonise from sitting or lying embracing that burning, brightly blazing conflagration, he would not be born in the unhappy, suffering, fallen hell, upon his body's disintegration, as a result [of such an embrace] in the least. Bhikkhus, on the other hand, for a bhikkhu with dusiila, with filthy dhamma, dirty behavior that is recalled with disgust, with disguised livelihood, not a monk but sworn as one, not pure but claiming to be ascetic, a person rotten within, lecherous, and full of corruption; to sit or lie embracing a royal lady, a Brahmin or householder woman with silky soft palms and soles would not be beneficent for him, but cause him eternal dukkha, since when his body disintegrates, he would be born in the unhappy, suffering, perdition, hell, thus."
Having used the analogy of the great conflagration to manifest the dukkha caused by women such as partaking in the five sense pleasures [pa~ncakaamagu.na], he then manifested further analogies:
"What do you think of this, bhikkhus; which is better, to have a strong man wound a rope of tightly twisted tail hair around your shins and draw it back and forth, cutting the epidermis, then the skin, then the flesh, then the sinews, then the bone, right to the marrow; or to take pleasure in the homage from great kings, great brahmans, or great householders?
"What do you think of this, bhikkhus; which is better, to have a strong man strike your chest with a well oiled spear; or to take pleasure in the homage from great kings, great brahmans, great householders?
"What do you think of this, bhikkhus; which is better, to have a strong man wrap a burning red sheet of blazing iron around your body; or to take pleasure in the homage from great kings, great brahmans, great householders?
"What do you think of this, bhikkhus; which is better, to have a strong man ply your mouth open with burning red pliers of blazing iron and cram a burning, brightly blazing metal lump within, which consumes your lips, mouth, tongue, stomach; taking both large and small intestines out the anus; or to partake of the food offered with confidence by great kings, great brahmans, great householders?
"What do you think of this, bhikkhus; which is better, to have a strong man press your head or neck to sit or lay you down on a burning bed or seat of blazing iron; or to use the bed or seat offered with confidence by great kings, great brahmans, great householders?
"What do you think of this, bhikkhus; which is better, to have a strong man hold you upside down and throw you into a burning pot of blazing metal where you are boiled in foamy swirls, up and down, from side to side; or to use the vihaara offered with confidence by great kings, great brahmans, great householders?"
Therefore, the dangers of the failure of siila caused by the homage, the reverence, the partaking of ciivaara [robes], pi.n.dapaata [alms food], ma~ncapii.tha [beds and seats], vihaara [dwellings], are comparable to the tail hair rope, sharp spear, iron sheet, iron lump, bed or seat and pot.[45] Accordingly:
How can there be happiness in one whose siila is broken, who has not abandoned pleasure of the senses which results in more severe suffering than the dukkha of embracing a conflagration?
How can there be happiness in one whose siila is broken, who takes pleasure in reverence, and will suffer more dukkha than being sawn by tough tail hair ropes?
How can there be happiness in one without siila, who takes pleasure in reverence from those with confidence, and will result in more dukkha than being struck by spears?
How can there be happiness in one who has no awareness/collectedness [through normal kusala sati or satipa.t.thaana], who takes pleasure in ciivaaras, which shall result in searing with burning iron sheets in hell for etrenity?
Even delicious pi.n.dapaato [alms] would be like powerful poison for those without siila who shall swallow hot iron lumps through eternity [literally: eternal nights].
The use of beds and seats, thought to be sukkha, is dukkha to those without siila, who would be tortured by beds and seats of hot iron eternally.
How can there be pleasure living in viharas given through saddhaa [confidence] for those with dusiilas who will be inside a hot iron pot?
Criticizing people with dusiilas, the teacher of the worlds, the Buddha, said, "Their behavior is recollected with disgust, as people corrupt, lecherous, filthy, rotten within."
Deplorable dusiila, [the] life of those who, without pa~n~na, ordained as sama.nas but not sama.nas, lead their lives cutting down and undermining themselves.
Those with siila would avoid whomever with dusiila, just as an esthetic avoids excrements and corpses; what purports the life of dusiila then?
Not exempt from all dangers/harm, but from the happiness of attainment, he firmly closes the door to heaven and takes the path to hell.
Who is to be more pitied by those with compassion than ones with dusiila? Such are the multivarious entangled dangers/harm of dusiila.
To see the benefits of the siila well maintained is the opposite of what has been described.
Furthermore:
With immaculate siila, wearing robes and bearing bowls, he inspires confidence and pleasure; his ordination [pabbajjaa] brings results.
The heart of a bhikkhu with pure siilas would not descend into the harm of guilt/self reproach, for example, any more than the sun would the darkness.
A bhikkhu beautiful with tapovan [the austerities that burn up/destroy kilesas] would be beautiful because of the fulfillment of siilas, just as the moon is beautiful in the sky resplendid with radiance.[46]
Even the scent of the bhikkhu's person is pleasing even to the devas, let alone the fragrance of siilas.
The smell of siila overpowers all perfumes, and pervades in all directions without obstacles.
The slightest homage/attendance performed by the supporter to those with siila brings much result, therefore those with siila are like vessels for offerings of worship and veneration.
Defilements arising through wrong view would not trouble those with siila, who could eradicate dukkha that evolves with the next existences.
If they desire, no earthly or heavenly treasure is beyond those blessed with siila
Although the heart of those who have attained perfect siila would only seek the supreme attainment of the ultimate peace of nibbaana.
The pa.n.dit [erudite] should thus manifest the multivarious aanisa.msa [positive effects] of siila which is the cause of all benefits/treasures/purity.
Siila in The Path of Purity manifested through the headings 'Siila, Samaadhi and Pa~n~na' as in this saying, 'siile pati.t.thaaya naro sapa~n~no [the bhikkhu who is wise, unwavering in his siila]'; is now complete, primarily.
[Ends] the first paricheda [chapter] called Siilanidesa
In the Visuddhimagga
Which I composed for the benefits of good people.
1. see M.i,10 and MA.i,64
2. Tattha ciivaranti ... u.nhassaati aggisantaapassa. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
3. .Da.msamakasavaataatapasariisapasamphassaananti ettha ... pa.tighaatatthaaya pa.tisevati. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
4. Yaavadevaati puna ... pa.ticchaadanatthantipi paa.tho. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
5. Neva davaaya na ... sa.myojanuppattipa.tisedhanattha.m. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
6. Imassa kaayassaati ... cirakaala.t.thitattha.m vaa. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
7. Vihi.msuuparatiyaati vihi.msaa ... ca anuggahattha.m. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
8. Itipuraa.na~nca vedana.m ... bhesajjamiva gilaano. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
9. Yaatraa ca me bhavissatiiti ... parimitaparibhogena phaasuvihaaro. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
10. Senaasananti sena~nca ... utuparissayavinodana.m vuttameva. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
11. see mahaani.5/Nd1.12
12. Gilaanapaccayabhesajjaparikkhaaranti ettha ... pahiina.m hoti taavaati attho. http://www.tipitaka.org/tipitaka/e0101n/e0101n-frm.html - Siilaniddeso section 7
13. Vin.iii,9-10
14. A.iv, 201.
15. Thai: pehn phra arahantasamasiisii parinippahn paii.
16. sa.m. ni. 4.235; S.iv,168
17. A.1,10
18. sa.m. ni. 1.212; theraagaa. 1232; S.i,188
19. 'parato passa': Thai in brackets: 'mai kohng tii' = 'unenduring/always changing'
20. putrid gallnuts - marinated in urine
21. The Thai version adds that 'ariyava"ngsika bhikkhu [bhikkhu established in the ariyava"ngsa]' is, according to the Ariyavamsika Sutta, Catukanguttara 'agga~n~ne ariyava"ngse' .thito, but in the Mahaa.tikaa it is explained as ariyava"ngso etassa atthi ariya"ngse vaniyutto ariyava"ngsiko [one of ariyava"ngsa or one arising from ariyava"ngsa.
22. Miln.370
23. See Pm. 60-65
24. Pm. 61; cf. M. Sutta 142 and commentary
25. The English does not have the translation of the short sentence, Eva.m karonto hi kiccakaarii hoti. The Thai translates this as: Ahn pigku pou tahm you yahng nii yawm cheu waah pen gijagaarii; which I translated as "The bhikkhu who does this is called 'kiccakaarii' [one who does what is due.
26. Su. ni. 393-394; Sn.392
27. The Thai version said, 'kauw saalii ahn yehn sahnid' or 'utterly cold wheat'.
28. See M.iii,277
29. pa.ti. ma. 1.37; Ps.i,42-3
30. The Thai version gave in brackets the total of 17,000 koti, 6 million and 30 but mine comes to 98,105,000,036. Incidentally, the Thai counting system is as follows: nuai= single digits; sib= tens; roii= hundreds; pahn= thousands; muen= ten thousands; saen= hundred thousands; laahn= millions; gohhd= ten millions].
31. For some reason the Thai version says, [but] his suta is not adequate [souta kawng khaow chaii maii daii].
32. MA.iv,147
33. a. ni. 4.6; A.ii,7
34. The Thai version says 'touched by the power of [toug taeh tawng duaii ahmnaahd]' 'vasena'.
35. Dii. ni. a.t.t.ha 2.373; MAi, 233
36. Translator's note: in heaven one can't be ordained bhikkhus, there is no hunger or need for ciivaras or other requisites, for example; the best of everything is there for everyone already.
37. TN: and not leave the order because of death, therefore not to be reborn anywhere.
38. Ja.ii,437
39. The Thai version has an extra line: abandoning the desire not to leave.
40. For some reason the Thai version says, abandon kilesas that are nimitta [lah gilehd ahn pehn nimid].
41. The Thai adds in brackets, the Mahatika says viva.t.tanaanupassanaa intends sankharupekkha [the highest pa~n~naa of vipassanaanana, that is neutral towards all sankhara that arises. It makes the person transcend the state of the ordinary person when the magga citta follows] and anuloma~nana [the first vipassanaa~nana of the magga vithi that leaves the aaramma.na that is sankharadhamma - the subsequent citta after this ~nana will have nibbaana as aaramma.na - which will be gotrabhu~nana when the person becomes one of the ariyans].
42. pa.ti. ma. 1.41; Ps.i;46-7
43. dii. ni. 2.149; a. ni. 5.213; A.iii,252
44. see Iti.91
45. There is a slight rearrangement of the text such that this paragraph is not here in the English version.
46. See the Gosinga Suttas (M. Suttaa 31 and 32).
