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18. Paccayasannissitasīlaṃ[(d) Virtue Concerning Requisites]
Yaṃ panetaṃ tadanantaraṃ paccayasannissitasīlaṃ vuttaṃ, tattha paṭisaṅkhā yonisoti upāyena pathena paṭisaṅkhāya ñatvā, paccavekkhitvāti attho.85. (d) As regards the next kind called virtue concerning requisites: [here is the text: “Reflecting wisely, he uses the robe only for protection from cold, for protection from heat, for protection from contact with gadflies, flies, wind, burning and creeping things, and only for the purpose of concealing the private parts. Reflecting wisely, he uses alms food neither for amusement nor for intoxication nor for smartening nor for embellishment, but only for the endurance and continuance of this body, for the ending of discomfort, and for assisting the life of purity: ‘Thus I shall put a stop to old feelings and shall not arouse new feelings, and I shall be healthy and blameless and live in comfort.’ Reflecting wisely, he uses the resting place only for the purpose of protection from cold, for protection from heat, for protection from contact with gadflies, flies, wind, burning and creeping things, and only for the purpose of warding off the perils of climate and enjoying retreat. Reflecting wisely, he uses the requisite of medicine as cure for the sick only for protection from arisen hurtful feelings and for complete immunity from affliction” (M I 10).] Herein, reflecting wisely is reflecting as the means and as the way; by knowing, by reviewing, is the meaning.
Ettha ca sītassa paṭighātāyātiādinā nayena vuttapaccavekkhaṇameva ‘‘yoniso paṭisaṅkhā’’ti veditabbaṃ.And here it is the reviewing stated in the way beginning, “For protection from cold” that should be understood as “reflecting wisely.”
Tattha cīvaranti antaravāsakādīsu yaṃkiñci.86. Herein, the robe is any one of those beginning with the inner cloth.
Paṭisevatīti paribhuñjati, nivāseti vā pārupati vā.He uses: he employs; dresses in [as inner cloth], or puts on [as upper garment].
Yāvadevāti payojanāvadhiparicchedaniyamavacanaṃ,Only is a phrase signifying invariability in the definition of a limit of a purpose;
ettakameva hi yogino cīvarapaṭisevane payojanaṃ yadidaṃ sītassa paṭighātāyātiādi, na ito bhiyyo.the purpose in the meditator’s making use of the robes is that much only, namely, protection from cold, etc., not more than that.
Sītassāti ajjhattadhātukkhobhavasena vā bahiddhāutupariṇāmanavasena vā uppannassa yassa kassaci sītassa.From cold: from any kind of cold arisen either through disturbance of elements internally or through change in temperature externally.
Paṭighātāyāti paṭihananatthaṃ.For protection: for the purpose of warding off;
Yathā sarīre ābādhaṃ na uppādeti, evaṃ tassa vinodanatthaṃ.for the purpose of eliminating it so that it may not arouse affliction in the body.
Sītabbhāhate hi sarīre vikkhittacitto yoniso padahituṃ na sakkoti,For when the body is afflicted by cold, the distracted mind cannot be wisely exerted.
tasmā sītassa paṭighātāya cīvaraṃ paṭisevitabbanti bhagavā anuññāsi.That is why the Blessed One permitted the robe to be used for protection from cold.
Esa nayo sabbattha.So in each instance,
Kevalañhettha uṇhassāti aggisantāpassa. Tassa vanadāhādīsu sambhavo veditabbo.except that from heat means from the heat of fire, the origin of which should be understood as forest fires, and so on.
Ḍaṃsamakasavātātapasarīsapasamphassānanti ettha pana ḍaṃsāti ḍaṃsanamakkhikā,87. From contact with gadflies and flies, wind and burning and creeping things: here gadflies are flies that bite;
andhamakkhikātipi vuccanti.they are also called “blind flies.”
Makasā makasā eva.Flies are just flies.
Vātāti sarajaarajādibhedā.Wind is distinguished as that with dust and that without dust.
Ātapoti sūriyātapo.Burning is burning of the sun.
Sarīsapāti ye keci sarantā gacchanti dīghajātikā sappādayo, tesaṃ daṭṭhasamphasso ca phuṭṭhasamphasso cāti duvidho samphasso,Creeping things are any long creatures such as snakes and so on that move by crawling. Contact with them is of two kinds: contact by being bitten and contact by being touched.
sopi cīvaraṃ pārupitvā nisinnaṃ na bādhati, tasmā tādisesu ṭhānesu tesaṃ paṭighātatthāya paṭisevati.And that does not worry him who sits with a robe on. So he uses it for the purpose of protection from such things.
Yāvadevāti puna etassa vacanaṃ niyatapayojanāvadhiparicchedadassanatthaṃ,88. Only: the word is repeated in order to define a subdivision of the invariable purpose;
hirikopīnapaṭicchādanañhi niyatapayojanaṃ, itarāni kadāci kadāci honti.for the concealment of the private parts is an invariable purpose; the others are purposes periodically.
Tattha hirikopīnanti taṃ taṃ sambādhaṭṭhānaṃ.Herein, private parts are any parts of the pudendum.
Yasmiṃ yasmiñhi aṅge vivariyamāne hirī kuppati vinassati,For when a member is disclosed, conscience (hiri) is disturbed (kuppati), offended.
taṃ taṃ hiriṃ kopanato hirikopīnanti vuccati.It is called “private parts” (hirikopīna) because of the disturbance of conscience (hiri-kopana).
Tassa ca hirikopīnassa paṭicchādanatthanti hirikopīnapaṭicchādanatthaṃ.For the purpose of concealing the private parts: for the purpose of the concealment of those private parts.
Hirikopīnaṃ paṭicchādanatthantipi pāṭho.[As well as the reading “hiriko-pīna-paṭicchādanatthaṃ] there is a reading “hirikopīnaṃ paṭicchādanatthaṃ.”
Piṇḍapātanti yaṃkiñci āhāraṃ.89. Alms food is any sort of food.
Yo hi koci āhāro bhikkhuno piṇḍolyena patte patitattā piṇḍapātoti vuccati.For any sort of nutriment is called “alms food” (piṇḍapāta—lit. “lump-dropping”) because of its having been dropped (patitattā) into a bhikkhu’s bowl during his alms round (piṇḍolya).
Piṇḍānaṃ vā pāto piṇḍapāto,Or alms food (piṇḍapāta) is the dropping (pāta) of the lumps (piṇḍa);
tattha tattha laddhānaṃ bhikkhānaṃ sannipāto samūhoti vuttaṃ hoti.it is the concurrence (sannipāta), the collection, of alms (bhikkhā) obtained here and there, is what is meant.
Neva davāyāti na gāmadārakādayo viya davatthaṃ, kīḷānimittanti vuttaṃ hoti.Neither for amusement: neither for the purpose of amusement, as with village boys, etc.; for the sake of sport, is what is meant.
Na madāyāti na muṭṭhikamallādayo viya madatthaṃ,Nor for intoxication: not for the purpose of intoxication, as with boxers, etc.;
balamadanimittaṃ porisamadanimittañcāti vuttaṃ hoti.for the sake of intoxication with strength and for the sake of intoxication with manhood, is what is meant.
Na maṇḍanāyāti na antepurikavesiyādayo viya maṇḍanatthaṃ,Nor for smartening: not for the purpose of smartening, as with royal concubines, courtesans, etc.;
aṅgapaccaṅgānaṃ pīṇabhāvanimittanti vuttaṃ hoti.for the sake of plumpness in all the limbs, is what is meant.
Na vibhūsanāyāti na naṭanaccakādayo viya vibhūsanatthaṃ,Nor for embellishment: not for the purpose of embellishment, as with actors, dancers, etc.;
pasannacchavivaṇṇatānimittanti vuttaṃ hoti.for the sake of a clear skin and complexion, is what is meant.
Ettha ca neva davāyāti etaṃ mohūpanissayappahānatthaṃ vuttaṃ.90. And here the clause neither for amusement is stated for the purpose of abandoning support for delusion;
Na madāyāti etaṃ dosūpanissayappahānatthaṃ.nor for intoxication is said for the purpose of abandoning support for hate;
Na maṇḍanāya na vibhūsanāyāti etaṃ rāgūpanissayappahānatthaṃ.nor for smartening nor for embellishment is said for the purpose of abandoning support for greed.
Neva davāya na madāyāti cetaṃ attano saṃyojanuppattipaṭisedhanatthaṃ.And neither for amusement nor for intoxication is said for the purpose of preventing the arising of fetters for oneself.
Na maṇḍanāya na vibhūsanāyāti etaṃ parassapi saṃyojanuppattipaṭisedhanatthaṃ.Nor for smartening nor for embellishment is said for the purpose of preventing the arising of fetters for another.
Catūhipi cetehi ayoniso paṭipattiyā kāmasukhallikānuyogassa ca pahānaṃ vuttanti veditabbaṃ.And the abandoning of both unwise practice and devotion to indulgence of sense pleasures should be understood as stated by these four.
Yāvadevāti vuttatthameva.Only has the meaning already stated.
Imassa kāyassāti etassa catumahābhūtikassa rūpakāyassa.91. Of this body: of this material body consisting of the four great primaries.
Ṭhitiyāti pabandhaṭṭhitatthaṃ.For the endurance: for the purpose of continued endurance.
Yāpanāyāti pavattiyā avicchedatthaṃ,And continuance: for the purpose of not interrupting [life’s continued] occurrence,
cirakālaṭṭhitatthaṃ vā.or for the purpose of endurance for a long time.
Gharūpatthambhamiva hi jiṇṇagharasāmiko, akkhabbhañjanamiva ca sākaṭiko kāyassa ṭhitatthaṃ yāpanatthañcesa piṇḍapātaṃ paṭisevati, na davamadamaṇḍanavibhūsanatthaṃ.He makes use of the alms food for the purpose of the endurance, for the purpose of the continuance, of the body, as the owner of an old house uses props for his house, and as a carter uses axle grease, not for the purpose of amusement, intoxication, smartening, and embellishment.
Apica ṭhitīti jīvitindriyassetaṃ adhivacanaṃ,Furthermore, endurance is a term for the life faculty.
tasmā imassa kāyassa ṭhitiyā yāpanāyāti ettāvatā etassa kāyassa jīvitindriyapavattāpanatthantipi vuttaṃ hotīti veditabbaṃ.So what has been said as far as the words for the endurance and continuance of this body can be understood to mean: for the purpose of maintaining the occurrence of the life faculty in this body.
Vihiṃsūparatiyāti vihiṃsā nāma jighacchā ābādhaṭṭhena.92. For the ending of discomfort: hunger is called “discomfort” in the sense of afflicting.
Tassā uparamatthampesa piṇḍapātaṃ paṭisevati, vaṇālepanamiva uṇhasītādīsu tappaṭikāraṃ viya ca.He makes use of alms food for the purpose of ending that, like anointing a wound, like counteracting heat with cold, and so on.
Brahmacariyānuggahāyāti sakalasāsanabrahmacariyassa ca maggabrahmacariyassa ca anuggahatthaṃ.For assisting the life of purity: for the purpose of assisting the life of purity consisting in the whole dispensation and the life of purity consisting in the path.
Ayañhi piṇḍapātapaṭisevanapaccayā kāyabalaṃ nissāya sikkhattayānuyogavasena bhavakantāranittharaṇatthaṃ paṭipajjanto brahmacariyānuggahāya paṭisevati,For while this [bhikkhu] is engaged in crossing the desert of existence by means of devotion to the three trainings depending on bodily strength whose necessary condition is the use of alms food, he makes use of it to assist the life of purity
kantāranittharaṇatthikā puttamaṃsaṃ (saṃ. ni. 2.63) viya,just as those seeking to cross the desert used their child’s flesh,
nadīnittharaṇatthikā kullaṃ (ma. ni. 1.240) viya, samuddanittharaṇatthikā nāvamiva ca.just as those seeking to cross a river use a raft, and just as those seeking to cross the ocean use a ship.
Itipurāṇañca vedanaṃ paṭihaṅkhāmi navañca vedanaṃ na uppādessāmīti etaṃ iminā piṇḍapātapaṭisevanena purāṇañca jighacchāvedanaṃ paṭihaṅkhāmi,93. Thus I shall put a stop to old feelings and shall not arouse new feelings: thus as a sick man uses medicine, he uses [alms food, thinking]: “By use of this alms food I shall put a stop to the old feeling of hunger,
navañca vedanaṃ aparimitabhojanapaccayaṃ āharahatthakaalaṃsāṭakatatravaṭṭakakākamāsakabhuttavamitakabrāhmaṇānaṃ aññataro viya na uppādessāmītipi paṭisevati, bhesajjamiva gilāno.and I shall not arouse a new feeling by immoderate eating, like one of the [proverbial] brahmans, that is, one who eats till he has to be helped up by hand, or till his clothes will not meet, or till he rolls there [on the ground], or till crows can peck from his mouth, or until he vomits what he has eaten.
Atha vā yā adhunā asappāyāparimitabhojanaṃ nissāya purāṇakammapaccayavasena uppajjanato purāṇavedanāti vuccati.Or alternatively, there is that which is called ‘old feelings’ because, being conditioned by former kamma, it arises now in dependence on unsuitable immoderate eating
Sappāyaparimitabhojanena tassā paccayaṃ vināsento taṃ purāṇañca vedanaṃ paṭihaṅkhāmi.—I shall put a stop to that old feeling, forestalling its condition by suitable moderate eating.
Yā cāyaṃ adhunā kataṃ ayuttaparibhogakammūpacayaṃ nissāya āyatiṃ uppajjanato navavedanāti vuccati.And there is that which is called ‘new feeling’ because it will arise in the future in dependence on the accumulation of kamma consisting in making improper use [of the requisite of alms food] now
Yuttaparibhogavasena tassā mūlaṃ anibbattento taṃ navañca vedanaṃ na uppādessāmīti evampettha attho daṭṭhabbo.—I shall also not arouse that new feeling, avoiding by means of proper use the production of its root.” This is how the meaning should be understood here.
Ettāvatā yuttaparibhogasaṅgaho attakilamathānuyogappahānaṃ dhammikasukhāpariccāgo ca dīpito hotīti veditabbo.What has been shown so far can be understood to include proper use [of requisites], abandoning of devotion to self-mortification, and not giving up lawful bliss (pleasure).
Yātrā ca me bhavissatīti parimitaparibhogena jīvitindriyupacchedakassa iriyāpathabhañjakassa vā parissayassa abhāvato cirakālagamanasaṅkhātā yātrā ca me bhavissati imassa paccayāyattavuttino kāyassātipi paṭisevati,94. And I shall be healthy: “In this body, which exists in dependence on requisites, I shall, by moderate eating, have health called ‘long endurance’ since there will be no danger of severing the life faculty or interrupting the [continuity of the] postures.” [Reflecting] in this way, he makes use [of the alms food]
yāpyarogī viya tappaccayaṃ.as a sufferer from a chronic disease does of his medicine.
Anavajjatā ca phāsuvihāro cāti ayuttapariyesanapaṭiggahaṇaparibhogaparivajjanena anavajjatā,And blameless and live in comfort (lit. “and have blamelessness and a comfortable abiding”): he makes use of them thinking: “I shall have blamelessness by avoiding improper search, acceptance and eating,
parimitaparibhogena phāsuvihāro.and I shall have a comfortable abiding by moderate eating.”
Asappāyāparimitaparibhogapaccayā aratitandīvijambhitā.Or he does so thinking: “I shall have blamelessness due to absence of such faults as boredom, sloth, sleepiness, blame by the wise, etc., that have unseemly immoderate eating as their condition;
Viññūgarahādidosābhāvena vā anavajjatā, sappāyaparimitabhojanapaccayā kāyabalasambhavena phāsuvihāro.and I shall have a comfortable abiding by producing bodily strength that has seemly moderate eating as its condition.”
Yāvadatthaudarāvadehakabhojanaparivajjanena vā seyyasukhapassasukhamiddhasukhānaṃ pahānato anavajjatā,Or he does so thinking: “I shall have blamelessness by abandoning the pleasure of lying down, lolling and torpor, through refraining from eating as much as possible to stuff the belly;
catupañcālopamattaūnabhojanena catuiriyāpathayogyabhāvapaṭipādanato phāsuvihāro ca me bhavissatītipi paṭisevati.and I shall have a comfortable abiding by controlling the four postures through eating four or five mouthfuls less than the maximum.”
Vuttampi hetaṃ – ‘‘Cattāro pañca ālope, abhutvā udakaṃ pive; Alaṃ phāsuvihārāya, pahitattassa bhikkhuno’’ti. (theragā. 983);For this is said: “With four or five lumps still to eat Let him then end by drinking water; For energetic bhikkhus’ needs This should suffice to live in comfort” (Th 983).
Ettāvatā ca payojanapariggaho majjhimā ca paṭipadā dīpitā hotīti veditabbā.Now, what has been shown at this point can be understood as discernment of purpose and practice of the middle way.
Senāsananti senañca āsanañca.95. Resting place (senāsana): this is the bed (sena) and seat (āsana).
Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ.For wherever one sleeps (seti), whether in a monastery or in a lean-to, etc., that is the bed (sena);
Yattha yattha āsati nisīdati, taṃ āsanaṃ.wherever one seats oneself (āsati), sits (nisīdati), that is the seat (āsana).
Taṃ ekato katvā senāsananti vuccati.Both together are called “resting-place” (or “abode”—senāsana).
Utuparissayavinodanapaṭisallānārāmatthanti parisahanaṭṭhena utuyeva utuparissayo.For the purpose of warding off the perils of climate and enjoying retreat: the climate itself in the sense of imperilling (parisahana) is “perils of climate” (utu-parissaya).
Utuparissayassa vinodanatthañca paṭisallānārāmatthañca. Yo sarīrābādhacittavikkhepakaro asappāyo utu senāsanapaṭisevanena vinodetabbo hoti,Unsuitable climatic conditions that cause mental distraction due to bodily affliction can be warded off by making use of the resting place;
tassa vinodanatthaṃ ekībhāvasukhatthañcāti vuttaṃ hoti.it is for the purpose of warding off these and for the purpose of the pleasure of solitude, is what is meant.
Kāmañca sītapaṭighātādināva utuparissayavinodanaṃ vuttameva.Of course, the warding off of the perils of climate is stated by [the phrase] “protection from cold,” etc., too;
Yathā pana cīvarapaṭisevane hirikopīnapaṭicchādanaṃ niyatapayojanaṃ, itarāni kadāci kadāci bhavantīti vuttaṃ,but, just as in the case of making use of the robes the concealment of the private parts is stated as an invariable purpose while the others are periodical [purposes],
evamidhāpi niyataṃ utuparissayavinodanaṃ sandhāya idaṃ vuttanti veditabbaṃ.so here also this [last] should be understood as mentioned with reference to the invariable warding off of the perils of climate.
Atha vā ayaṃ vuttappakāro utu utuyeva.Or alternatively, this “climate” of the kind stated is just climate;
Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca (mahāni. 5).but “perils” are of two kinds: evident perils and concealed perils (see Nidd I 12).
Tattha pākaṭaparissayo sīhabyagghādayo.Herein, evident perils are lions, tigers, etc.,
Paṭicchannaparissayo rāgadosādayo.while concealed perils are greed, hate, and so on.
Ye yattha apariguttiyā ca asappāyarūpadassanādinā ca ābādhaṃ na karonti,When a bhikkhu knows and reflects thus in making use of the kind of resting place where these [perils] do not, owing to unguarded doors and sight of unsuitable visible objects, etc., cause affliction,
taṃ senāsanaṃ evaṃ jānitvā paccavekkhitvā paṭisevanto bhikkhu paṭisaṅkhā yoniso senāsanaṃ utuparissayavinodanatthaṃ paṭisevatīti veditabbo.he can be understood as one who “reflecting wisely makes use of the resting place for the purpose of warding off the perils of climate.”
Gilānapaccayabhesajjaparikkhāranti ettha rogassa paṭiayanaṭṭhena paccayo,96. The requisite of medicine as cure for the sick: here “cure” (paccaya = going against) is in the sense of going against (pati-ayana) illness;
paccanīkagamanaṭṭhenāti attho.in the sense of countering, is the meaning.
Yassa kassaci sappāyassetaṃ adhivacanaṃ.This is a term for any suitable remedy.
Bhisakkassa kammaṃ tena anuññātattāti bhesajjaṃ.It is the medical man’s work (bhisakkassa kammaṃ) because it is permitted by him, thus it is medicine (bhesajja).
Gilānapaccayova bhesajjaṃ gilānapaccayabhesajjaṃ,Or the cure for the sick itself as medicine is “medicine as cure for the sick.”
yaṃkiñci gilānassa sappāyaṃ bhisakkakammaṃ telamadhuphāṇitādīti vuttaṃ hoti.Any work of a medical man such as oil, honey, ghee, etc., that is suitable for one who is sick, is what is meant.
Parikkhāroti pana ‘‘sattahi nagaraparikkhārehi suparikkhataṃ hotī’’ti (a. ni. 7.67) ādīsu parivāro vuccati.A “requisite” (parikkhāra), however, in such passages as “It is well supplied with the requisites of a city” (A IV 106) is equipment;
‘‘Ratho sīlaparikkhāro, jhānakkho cakkavīriyo’’ti (saṃ. ni. 5.4) ādīsu alaṅkāro.in such passages as “The chariot has the requisite of virtue, the axle of jhāna, the wheel of energy” (S V 6) it is an ornament;
‘‘Ye ca kho ime pabbajitena jīvitaparikkhārā samudānetabbā’’ti (ma. ni. 1.191-192) ādīsu sambhāro.in such passages as “The requisites for the life of one who has gone into homelessness that should be available” (M I 104), it is an accessory.
Idha pana sambhāropi parivāropi vaṭṭati.But here both equipment and accessory are applicable.
Tañhi gilānapaccayabhesajjaṃ jīvitassa parivāropi hoti,For that medicine as a cure for the sick is equipment for maintaining life
jīvitanāsakābādhuppattiyā antaraṃ adatvā rakkhaṇato sambhāropi.because it protects by preventing the arising of affliction destructive to life; and it is an accessory too because it is an instrument for prolonging life.
Yathā ciraṃ pavattati, evamassa kāraṇabhāvato, tasmā parikkhāroti vuccati.That is why it is called “requisite.”
Evaṃ gilānapaccayabhesajjañca taṃ parikkhāro cāti gilānapaccayabhesajjaparikkhāro.So it is medicine as cure for the sick and that is a requisite, thus it is a “requisite of medicine as cure for the sick.”
Taṃ gilānapaccayabhesajjaparikkhāraṃ.[He makes use of] that requisite of medicine as cure for the sick;
Gilānassa yaṃkiñci sappāyaṃ bhisakkānuññātaṃ telamadhuphāṇitādi jīvitaparikkhāranti vuttaṃ hoti.any requisite for life consisting of oil, honey, molasses, ghee, etc., that is allowed by a medical man as suitable for the sick, is what is meant.
Uppannānanti jātānaṃ bhūtānaṃ nibbattānaṃ.97. From arisen: from born, become, produced.
Veyyābādhikānanti ettha byābādhoti dhātukkhobho,Hurtful: here “hurt (affliction)” is a disturbance of elements,
taṃsamuṭṭhānā ca kuṭṭhagaṇḍapīḷakādayo.and it is the leprosy, tumours, boils, etc., originated by that disturbance.
Byābādhato uppannattā veyyābādhikā.Hurtful (veyyābādhika) because arisen in the form of hurt (byābādha).
Vedanānanti dukkhavedanā akusalavipākavedanā.Feelings: painful feelings, feelings resulting from unprofitable kamma
Tāsaṃ veyyābādhikānaṃ vedanānaṃ.—from those hurtful feelings.
Abyābajjhaparamatāyāti niddukkhaparamatāya.For complete immunity from affliction: for complete freedom from pain;
Yāva taṃ dukkhaṃ sabbaṃ pahīnaṃ hoti tāvāti attho.so that all that is painful is abandoned, is the meaning.
Evamidaṃ saṅkhepato paṭisaṅkhā yoniso paccayaparibhogalakkhaṇaṃ paccayasannissitasīlaṃ veditabbaṃ.This is how this virtue concerning requisites should be understood. In brief its characteristic is the use of requisites after wise reflection.
Vacanattho panettha – cīvarādayo hi yasmā te paṭicca nissāya paribhuñjamānā pāṇino ayanti pavattanti, tasmā paccayāti vuccanti.The word-meaning here is this: because breathing things go (ayanti), move, proceed, using [what they use] in dependence on these robes, etc., these robes, etc., are therefore called requisites (paccaya = ger. of paṭi + ayati);
Te paccaye sannissitanti paccayasannissitaṃ.“concerning requisites” is concerning those requisites.