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19. Catupārisuddhisampādanavidhi[The Method of Achieving the Fourfold Purification]
Evametasmiṃ catubbidhe sīle saddhāya pātimokkhasaṃvaro sampādetabbo.98. (a) So, in this fourfold virtue, Pātimokkha restraint has to be undertaken by means of faith.
Saddhāsādhano hi so, sāvakavisayātītattā sikkhāpadapaññattiyā.For that is accomplished by faith, since the announcing of training precepts is outside the disciples’ province;
Sikkhāpadapaññattiyācanapaṭikkhepo cettha nidassanaṃ.and the evidence here is the refusal of the request to [allow disciples to] announce training precepts (see Vin III 9–10).
Tasmā yathā paññattaṃ sikkhāpadaṃ anavasesaṃ saddhāya samādiyitvā jīvitepi apekkhaṃ akarontena sādhukaṃ sampādetabbaṃ.Having therefore undertaken through faith the training precepts without exception as announced, one should completely perfect them without regard for life.
Vuttampi hetaṃ – ‘‘Kikīva aṇḍaṃ camarīva vāladhiṃ, Piyaṃva puttaṃ nayanaṃva ekakaṃ; Tatheva sīlaṃ anurakkhamānakā, Supesalā hotha sadā sagāravā’’ti.For this is said: “As a hen guards her eggs, Or as a yak her tail, Or like a darling child, Or like an only eye— So you who are engaged Your virtue to protect, Be prudent at all times And ever scrupulous.” (Source untraced)
Aparampi vuttaṃ – ‘‘evameva kho pahārāda yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ,Also it is said further: “So too, sire, when a training precept for disciples is announced by me,
taṃ mama sāvakā jīvitahetupi nātikkamantī’’ti (a. ni. 8.19).my disciples do not transgress it even for the sake of life” (A IV 201).
Imasmiṃ ca panatthe aṭaviyaṃ corehi baddhatherānaṃ vatthūni veditabbāni.99. And the story of the elders bound by robbers in the forest should be understood in this sense.
Mahāvattaniaṭaviyaṃ kira theraṃ corā kāḷavallīhi bandhitvā nipajjāpesuṃ.It seems that robbers in the Mahāvaṭṭanī Forest bound an elder with black creepers and made him lie down.
Thero yathānipannova sattadivasāni vipassanaṃ vaḍḍhetvā anāgāmiphalaṃ pāpuṇitvā tattheva kālaṃ katvā brahmaloke nibbatti.While he lay there for seven days he augmented his insight, and after reaching the fruition of non-return, he died there and was reborn in the Brahmā-world.
Aparampi theraṃ tambapaṇṇidīpe pūtilatāya bandhitvā nipajjāpesuṃ.Also they bound another elder in Tambapaṇṇi Island (Sri Lanka) with string creepers and made him lie down.
So vanadāhe āgacchante valliṃ acchinditvāva vipassanaṃ paṭṭhapetvā samasīsī hutvā parinibbāyi.When a forest fire came and the creepers were not cut, he established insight and attained Nibbāna simultaneously with his death.
Dīghabhāṇakaabhayatthero pañcahi bhikkhusatehi saddhiṃ āgacchanto disvā therassa sarīraṃ jhāpetvā cetiyaṃ kārāpesi.When the Elder Abhaya, a preacher of the Dīgha Nikāya, passed by with five hundred bhikkhus, he saw [what had happened] and he had the elder’s body cremated and a shrine built.
Tasmā aññopi saddho kulaputto – Pātimokkhaṃ visodhento, appeva jīvitaṃ jahe; Paññattaṃ lokanāthena, na bhinde sīlasaṃvaraṃ.Therefore let other clansmen also: Maintain the rules of conduct pure, Renouncing life if there be need, Rather than break virtue’s restraint By the World’s Saviour decreed.
Yathā ca pātimokkhasaṃvaro saddhāya,100. (b) And as Pātimokkha restraint is undertaken out of faith,
evaṃ satiyā indriyasaṃvaro sampādetabbo.so restraint of the sense faculties should be undertaken with mindfulness.
Satisādhano hi so,For that is accomplished by mindfulness,
satiyā adhiṭṭhitānaṃ indriyānaṃ abhijjhādīhi ananvāssavanīyato.because when the sense faculties’ functions are founded on mindfulness, there is no liability to invasion by covetousness and the rest.
Tasmā ‘‘varaṃ, bhikkhave, tattāya ayosalākāya ādittāya sampajjalitāya sajotibhūtāya cakkhundriyaṃ sampalimaṭṭhaṃ, na tveva cakkhuviññeyyesu rūpesu anubyañjanaso nimittaggāho’’ti (saṃ. ni. 4.235) ādinā nayenaSo, recollecting the Fire Discourse, which begins thus, “Better, bhikkhus, the extirpation of the eye faculty by a red-hot burning blazing glowing iron spike than the apprehension of signs in the particulars of visible objects cognizable by the eye” (S IV 168),
ādittapariyāyaṃ samanussaritvā rūpādīsu visayesu cakkhudvārādipavattassa viññāṇassa abhijjhādīhi anvāssavanīyaṃ nimittādiggāhaṃ asammuṭṭhāya satiyā nisedhentena esa sādhukaṃ sampādetabbo.this [restraint] should be properly undertaken by preventing with unremitting mindfulness any apprehension, in the objective fields consisting of visible data, etc., of any signs, etc., likely to encourage covetousness, etc., to invade consciousness occurring in connection with the eye door, and so on.
Evaṃ asampādite hi etasmiṃ pātimokkhasaṃvarasīlampi anaddhaniyaṃ hoti aciraṭṭhitikaṃ,101. When not undertaken thus, virtue of Pātimokkha restraint is unenduring: it does not last,
asaṃvihitasākhāparivāramiva sassaṃ.like a crop not fenced in with branches.
Haññate cāyaṃ kilesacorehi, vivaṭadvāro viya gāmo parassa hārīhi.And it is raided by the robber defilements as a village with open gates is by thieves.
Cittañcassa rāgo samativijjhati, ducchannamagāraṃ vuṭṭhi viya.And lust leaks into his mind as rain does into a badly-roofed house.
Vuttampi hetaṃ – ‘‘Rūpesu saddesu atho rasesu, Gandhesu phassesu ca rakkha indriyaṃ; Ete hi dvārā vivaṭā arakkhitā, Hananti gāmaṃva parassa hārino’’. ‘‘Yathā agāraṃ ducchannaṃ, vuṭṭhī samativijjhati; Evaṃ abhāvitaṃ cittaṃ, rāgo samativijjhatī’’ti. (dha. pa. 13);For this is said: “Among the visible objects, sounds, and smells, And tastes, and tangibles, guard the faculties; For when these doors are open and unguarded, Then thieves will come and raid as ’twere a village (?). And just as with an ill-roofed house The rain comes leaking in, so too Will lust come leaking in for sure Upon an undeveloped mind” (Dhp 13).
Sampādite pana tasmiṃ pātimokkhasaṃvarasīlampi addhaniyaṃ hoti ciraṭṭhitikaṃ, susaṃvihitasākhāparivāramiva sassaṃ.102. When it is undertaken thus, virtue of Pātimokkha restraint is enduring: it lasts, like a crop well fenced in with branches.
Na haññate cāyaṃ kilesacorehi, susaṃvutadvāro viya gāmo parassa hārīhi.And it is not raided by the robber defilements, as a village with well-guarded gates is not by thieves.
Na cassa cittaṃ rāgo samativijjhati, succhannamagāraṃ vuṭṭhi viya.And lust does not leak into his mind, as rain does not into a well-roofed house.
Vuttampi cetaṃ – ‘‘Rūpesu saddesu atho rasesu, Gandhesu phassesu ca rakkha indriyaṃ; Ete hi dvārā pihitā susaṃvutā, Na hanti gāmaṃva parassa hārino’’. ‘‘Yathā agāraṃ succhannaṃ, vuṭṭhī na samativijjhati; Evaṃ subhāvitaṃ cittaṃ, rāgo na samativijjhatī’’ti. (dha. pa. 14);For this is said: “Among the visible objects, sounds and smells, And tastes and tangibles, guard the faculties; For when these doors are closed and truly guarded, Thieves will not come and raid as ’twere a village (?). “And just as with a well-roofed house No rain comes leaking in, so too No lust comes leaking in for sure Upon a well-developed mind” (Dhp 14).
Ayaṃ pana atiukkaṭṭhadesanā.103. This, however, is the teaching at its very highest.
Cittaṃ nāmetaṃ lahuparivattaṃ,This mind is called “quickly transformed” (A I 10),
tasmā uppannaṃ rāgaṃ asubhamanasikārena vinodetvā indriyasaṃvaro sampādetabbo, adhunāpabbajitena vaṅgīsattherena viya.so restraint of the faculties should be undertaken by removing arisen lust with the contemplation of foulness, as was done by the Elder Vaṅgīsa soon after he had gone forth.
Therassa kira adhunāpabbajitassa piṇḍāya carato ekaṃ itthiṃ disvā rāgo uppajjati.As the elder was wandering for alms, it seems, soon after going forth, lust arose in him on seeing a woman.
Tato ānandattheraṃ āha – ‘‘Kāmarāgena ḍayhāmi, cittaṃ me pariḍayhati; Sādhu nibbāpanaṃ brūhi, anukampāya gotamā’’ti. (saṃ. ni. 1.212; theragā. 1232);Thereupon he said to the venerable Ānanda: “I am afire with sensual lust. And burning flames consume my mind; In pity tell me, Gotama, How to extinguish it for good” (S I 188).
Thero āha – ‘‘Saññāya vipariyesā, cittaṃ te pariḍayhati; Nimittaṃ parivajjehi, subhaṃ rāgūpasañhitaṃ; Asubhāya cittaṃ bhāvehi, ekaggaṃ susamāhitaṃ. (saṃ. ni. 1.212; theragā. 1233-1234); ‘‘Saṅkhāre parato passa, dukkhato no ca attato; Nibbāpehi mahārāgaṃ, mā ḍayhittho punappuna’’nti. (saṃ. ni. 1.212);The elder said: “You do perceive mistakenly, That burning flames consume your mind. Look for no sign of beauty there, For that it is which leads to lust. See foulness there and keep your mind Harmoniously concentrated; Formations see as alien, As ill, not self, so this great lust May be extinguished, and no more Take fire thus ever and again” (S I 188).
Thero rāgaṃ vinodetvā piṇḍāya cari.The elder expelled his lust and then went on with his alms round.
Apica indriyasaṃvarapūrakena bhikkhunā kuraṇḍakamahāleṇavāsinā cittaguttattherena viya corakamahāvihāravāsinā mahāmittattherena viya ca bhavitabbaṃ.104. Moreover, a bhikkhu who is fulfilling restraint of the faculties should be like the Elder Cittagutta resident in the Great Cave at Kuraṇḍaka, and like the Elder Mahā Mitta resident at the Great Monastery of Coraka.
Kuraṇḍakamahāleṇe kira sattannaṃ buddhānaṃ abhinikkhamanacittakammaṃ manoramaṃ ahosi,105. In the Great Cave of Kuraṇḍaka, it seems, there was a lovely painting of the Renunciation of the Seven Buddhas.
sambahulā bhikkhū senāsanacārikaṃ āhiṇḍantā cittakammaṃ disvā ‘‘manoramaṃ, bhante, cittakamma’’nti āhaṃsu.A number of bhikkhus wandering about among the dwellings saw the painting and said, “What a lovely painting, venerable sir!”
Thero āha ‘‘atirekasaṭṭhi me, āvuso, vassāni leṇe vasantassa cittakammaṃ atthītipi na jānāmi,The elder said: “For more than sixty years, friends, I have lived in the cave, and I did not know whether there was any painting there or not.
ajja dāni cakkhumante nissāya ñāta’’nti.Now, today, I know it through those who have eyes.”
Therena kira ettakaṃ addhānaṃ vasantena cakkhuṃ ummīletvā leṇaṃ na ullokitapubbaṃ.The elder, it seems, though he had lived there for so long, had never raised his eyes and looked up at the cave.
Leṇadvāre cassa mahānāgarukkhopi ahosi.And at the door of his cave there was a great ironwood tree.
Sopi therena uddhaṃ na ullokitapubbo.And the elder had never looked up at that either.
Anusaṃvaccharaṃ bhūmiyaṃ kesaranipātaṃ disvāvassa pupphitabhāvaṃ jānāti.He knew it was in flower when he saw its petals on the ground each year.
Rājā therassa guṇasampattiṃ sutvā vanditukāmo tikkhattuṃ pesetvā anāgacchante there106. The king heard of the elder’s great virtues, and he sent for him three times, desiring to pay homage to him. When the elder did not go,
tasmiṃ gāme taruṇaputtānaṃ itthīnaṃ thane bandhāpetvā lañjāpesi ‘‘tāva dārakā thaññaṃ mā labhiṃsu, yāva thero na āgacchatī’’ti.he had the breasts of all the women with infants in the town bound and sealed off, [saying] “As long as the elder does not come let the children go without milk,”
Thero dārakānaṃ anukampāya mahāgāmaṃ agamāsi.Out of compassion for the children the elder went to Mahāgāma.
Rājā sutvā ‘‘gacchatha bhaṇe, theraṃ pavesetha sīlāni gaṇhissāmī’’ti antepuraṃ abhiharāpetvā vanditvā bhojetvāWhen the king heard [that he had come, he said] “Go and bring the elder in. I shall take the precepts.” Having had him brought up into the inner palace, he paid homage to him and provided him with a meal.
‘‘ajja, bhante, okāso natthi, sve sīlāni gaṇhissāmīti therassa pattaṃ gahetvāThen, saying, “Today, venerable sir, there is no opportunity. I shall take the precepts tomorrow,” he took the elder’s bowl.
thokaṃ anugantvā deviyā saddhiṃ vanditvā nivatti.After following him for a little, he paid homage with the queen and turned back.
Thero rājā vā vandatu devī vā,As seven days went by thus, whether it was the king who paid homage or whether it was the queen,
‘‘sukhī hotu, mahārājā’’ti vadati. Evaṃ sattadivasā gatā.the elder said, “May the king be happy.”
Bhikkhū āhaṃsu ‘‘kiṃ, bhante,107. Bhikkhus asked: “Why is it, venerable sir,
tumhe raññepi vandamāne deviyāpi vandamānāya ‘‘sukhī hotu, mahārāja’’icceva vadathāti.that whether it is the king who pays the homage or the queen you say ‘May the king be happy’?”
Thero ‘‘nāhaṃ, āvuso, rājāti vā devīti vā vavatthānaṃ karomī’’ti vatvāThe elder replied: “Friends, I do not notice whether it is the king or the queen.”
sattāhātikkamena ‘‘therassa idha vāso dukkho’’ti raññā vissajjito kuraṇḍakamahāleṇaṃ gantvā rattibhāge caṅkamaṃ ārūhi.At the end of seven days [when it was found that] the elder was not happy living there, he was dismissed by the king. He went back to the Great Cave at Kuraṇḍaka. When it was night he went out onto his walk.
Nāgarukkhe adhivatthā devatā daṇḍadīpikaṃ gahetvā aṭṭhāsi.A deity who dwelt in the ironwood tree stood by with a torch of sticks.
Athassa kammaṭṭhānaṃ atiparisuddhaṃ pākaṭaṃ ahosi.Then his meditation subject became quite clear and plain.
Thero ‘‘kiṃ nu me ajja kammaṭṭhānaṃ ativiya pakāsatī’’ti attamano majjhimayāmasamanantaraṃ sakalaṃ pabbataṃ unnādayanto arahattaṃ pāpuṇi.The elder, [thinking] “How clear my meditation subject is today!” was glad, and immediately after the middle watch he reached Arahantship, making the whole rock resound.
Tasmā aññopi attatthakāmo kulaputto – Makkaṭova araññamhi, vane bhantamigo viya; Bālo viya ca utrasto, na bhave lolalocano. Adho khipeyya cakkhūni, yugamattadaso siyā; Vanamakkaṭalolassa, na cittassa vasaṃ vaje.108. So when another clansman seeks his own good: Let him not be hungry-eyed, Like a monkey in the groves, Like a wild deer in the woods, Like a nervous little child. Let him go with eyes downcast Seeing a plough yoke’s length before, That he fall not in the power Of the forest-monkey mind.
Mahāmittattherassāpi mātu visagaṇḍakarogo uppajji,109. The Elder Mahā Mitta’s mother was sick with a poisoned tumour.
dhītāpissā bhikkhunīsu pabbajitā hoti.She told her daughter, who as a bhikkhunī had also gone forth,
Sā taṃ āha – ‘‘gaccha ayye, bhātu santikaṃ gantvā mama aphāsukabhāvaṃ ārocetvā bhesajjamāharā’’ti.“Lady, go to your brother. Tell him my trouble and bring back some medicine.”
Sā gantvā ārocesi.She went and told him.
Thero āha – ‘‘nāhaṃ mūlabhesajjādīni saṃharitvā bhesajjaṃ pacituṃ jānāmi, apica te bhesajjaṃ ācikkhissaṃ –The elder said: “I do not know how to gather root medicines and such things and concoct a medicine from them. But rather I will tell you a medicine:
‘‘ahaṃ yato pabbajito, tato paṭṭhāya na mayā lobhasahagatena cittena indriyāni bhinditvā visabhāgarūpaṃ olokitapubbaṃ,since I went forth I have not broken [my virtue of restraint of] the sense faculties by looking at the bodily form of the opposite sex with a lustful mind.
iminā saccavacanena mātuyā me phāsu hotu, gaccha idaṃ vatvā upāsikāya sarīraṃ parimajjā’’ti.By this declaration of truth may my mother get well. Go and tell the lay devotee and rub her body.”
Sā gantvā imamatthaṃ ārocetvā tathā akāsi.She went and told her what had happened and then did as she had been instructed.
Upāsikāya taṃkhaṇaṃyeva gaṇḍo pheṇapiṇḍo viya vilīyitvā antaradhāyi,At that very moment the lay devotee’s tumour vanished, shrinking away like a lump of froth.
sā uṭṭhahitvā ‘‘sace sammāsambuddho dhareyya, kasmā mama puttasadisassa bhikkhuno jālavicitrena hatthena sīsaṃ na parāmaseyyā’’ti attamanavācaṃ nicchāresi.She got up and uttered a cry of joy: “If the Fully Enlightened One were still alive, why should he not stroke with his netadorned hand the head of a bhikkhu like my son?”
Tasmā – Kulaputtamāni aññopi, pabbajitvāna sāsane; Mittattherova tiṭṭheyya, vare indriyasaṃvare.110. Let another noble clansman Gone forth in the Dispensation Keep, as did the Elder Mitta, Perfect faculty restraint.
Yathā pana indriyasaṃvaro satiyā,111. (c) As restraint of the faculties is to be undertaken by means of mindfulness,
tathā vīriyena ājīvapārisuddhi sampādetabbā.so livelihood purification is to be undertaken by means of energy.
Vīriyasādhanā hi sā, sammāraddhavīriyassa micchājīvappahānasambhavato.For that is accomplished by energy, because the abandoning of wrong livelihood is effected in one who has rightly applied energy.
Tasmā anesanaṃ appatirūpaṃ pahāya vīriyena piṇḍapātacariyādīhi sammā esanāhi esā sampādetabbāAbandoning, therefore, unbefitting wrong search, this should be undertaken with energy by means of the right kind of search consisting in going on alms round, etc.,
parisuddhuppādeyeva paccaye paṭisevamānena aparisuddhuppāde āsīvise viya parivajjayatā.avoiding what is of impure origin as though it were a poisonous snake, and using only requisites of pure origin.
Tattha apariggahitadhutaṅgassa saṅghato, gaṇato,112. Herein, for one who has not taken up the ascetic practices, any requisites obtained from the Community, from a group of bhikkhus,
dhammadesanādīhi cassa guṇehi pasannānaṃ gihīnaṃ santikā uppannā paccayā parisuddhuppādā nāma.or from laymen who have confidence in his special qualities of teaching the Dhamma, etc., are called “of pure origin.”
Piṇḍapātacariyādīhi pana atiparisuddhuppādāyeva.But those obtained on alms round, etc., are of extremely pure origin.
Pariggahitadhutaṅgassa piṇḍapātacariyādīhi dhutaguṇe cassa pasannānaṃ santikā dhutaṅganiyamānulomena uppannā parisuddhuppādā nāma.For one who has taken up the ascetic practices, those obtained on alms round, etc., and—as long as this is in accordance with the rules of the ascetic practices—from people who have confidence in his special qualities of asceticism, are called “of pure origin.”
Ekabyādhivūpasamatthañcassa pūtihariṭakīcatumadhuresu uppannesu ‘‘catumadhuraṃ aññepi sabrahmacārino paribhuñjissantī’’ti cintetvā hariṭakīkhaṇḍameva paribhuñjamānassa dhutaṅgasamādānaṃ patirūpaṃ hoti.And if he has got putrid urine with mixed gall nuts and “four-sweets” for the purpose of curing a certain affliction, and he eats only the broken gall nuts, thinking, “Other companions in the life of purity will eat the ‘four-sweets’,” his undertaking of the ascetic practices is befitting,
Esa hi ‘‘uttamaariyavaṃsiko bhikkhū’’ti vuccati.for he is then called a bhikkhu who is supreme in the Noble Ones’ heritages (A II 28).
Ye panete cīvarādayo paccayā,113. As to the robe and the other requisites,
tesu yassa kassaci bhikkhuno ājīvaṃ parisodhentassa cīvare ca piṇḍapāte ca nimittobhāsaparikathāviññattiyo na vaṭṭanti.no hint, indication, roundabout talk, or intimation about robes and alms food is allowable for a bhikkhu who is purifying his livelihood.
Senāsane pana apariggahitadhutaṅgassa nimittobhāsaparikathā vaṭṭanti.But a hint, indication, or roundabout talk about a resting place is allowable for one who has not taken up the ascetic practices.
Tattha nimittaṃ nāma senāsanatthaṃ bhūmiparikammādīni karontassa ‘‘kiṃ, bhante, kariyati, ko kārāpetī’’ti gihīhi vutte ‘‘na koci’’ti paṭivacanaṃ,114. Herein, a “hint” is when one who is getting the preparing of the ground, etc., done for the purpose of [making] a resting place is asked, “What is being done, venerable sir? Who is having it done?” and he replies, “No one”;
yaṃ vā panaññampi evarūpaṃ nimittakammaṃ.or any other such giving of hints.
Obhāso nāma ‘‘upāsakā tumhe kuhiṃ vasathā’’ti. Pāsāde, bhanteti.An “indication” is saying, “Lay follower, where do you live?”—”In a mansion, venerable sir”—
‘‘Bhikkhūnaṃ pana upāsakā pāsādo na vaṭṭatī’’ti vacanaṃ, yaṃ vā panaññampi evarūpaṃ obhāsakammaṃ.”But, lay follower, a mansion is not allowed for bhikkhus.” Or any other such giving of indication.
Parikathā nāma ‘‘bhikkhusaṅghassa senāsanaṃ sambādha’’nti vacanaṃ, yā vā panaññāpi evarūpā pariyāyakathā.“Roundabout talk” is saying, “The resting place for the Community of Bhikkhus is crowded”; or any other such oblique talk.
Bhesajje sabbampi vaṭṭati.115. All, however, is allowed in the case of medicine.
Tathā uppannaṃ pana bhesajjaṃ roge vūpasante paribhuñjituṃ vaṭṭati, na vaṭṭatīti.But when the disease is cured, is it or is it not allowed to use the medicine obtained in this way?
Tattha vinayadharā ‘‘bhagavatā dvāraṃ dinnaṃ, tasmā vaṭṭatī’’ti vadanti.Herein, the Vinaya specialists say that the opening has been given by the Blessed One, therefore it is allowable.
Suttantikā pana ‘‘kiñcāpi āpatti na hoti,But the Suttanta specialists say that though there is no offence,
ājīvaṃ pana kopeti, tasmā na vaṭṭati’’cceva vadanti.nevertheless the livelihood is sullied, therefore it is not allowable.
Yo pana bhagavatā anuññātāpi nimittobhāsaparikathāviññattiyo akaronto appicchatādiguṇeyeva nissāya jīvitakkhayepi paccupaṭṭhite116. But one who does not use hints, indications, roundabout talk, or intimation, though these are permitted by the Blessed One, and who depends only on the special qualities of fewness of wishes, etc., and makes use only of requisites obtained otherwise than by indication, etc., even when he thus risks his life,
aññatreva obhāsādīhi uppannapaccaye paṭisevati, esa ‘‘paramasallekhavuttī’’ti vuccati,is called supreme in living in effacement,
seyyathāpi thero sāriputto.like the venerable Sāriputta.
So kirāyasmā ekasmiṃ samaye pavivekaṃ brūhayamāno mahāmoggallānattherena saddhiṃ aññatarasmiṃ araññe viharati,117. It seems that the venerable one was cultivating seclusion at one time, living in a certain forest with the Elder Mahā Moggallāna.
athassa ekasmiṃ divase udaravātābādho uppajjitvā atidukkhaṃ janesi.One day an affliction of colic arose in him, causing him great pain.
Mahāmoggallānatthero sāyanhasamaye tassāyasmato upaṭṭhānaṃ gato theraṃ nipannaṃ disvā taṃ pavattiṃ pucchitvāIn the evening the Elder Mahā Moggallāna went to attend upon him. Seeing him lying down, he asked what the reason was.
‘‘pubbe te, āvuso, kena phāsu hotī’’ti pucchi.And then he asked, “What used to make you better formerly, friend?”
Thero āha, ‘‘gihikāle me, āvuso, mātā sappimadhusakkarādīhi yojetvā asambhinnakhīrapāyāsaṃ adāsi, tena me phāsu ahosī’’ti.The elder said, “When I was a layman, friend, my mother used to mix ghee, honey, sugar and so on, and give me rice gruel with pure milk. That used to make me better.”
Sopi āyasmā ‘‘hotu, āvuso, sace mayhaṃ vā tuyhaṃ vā puññaṃ atthi, appeva nāma sve labhissāmā’’ti āha.Then the other said, “So be it, friend. If either you or I have merit, perhaps tomorrow we shall get some.”
Imaṃ pana nesaṃ kathāsallāpaṃ caṅkamanakoṭiyaṃ rukkhe adhivatthā devatā sutvā ‘‘sve ayyassa pāyāsaṃ uppādessāmī’’ti tāvadeva118. Now, a deity who dwelt in a tree at the end of the walk overheard their conversation. [Thinking] “I will find rice gruel for the lord tomorrow,”
therassa upaṭṭhākakulaṃ gantvā jeṭṭhaputtassa sarīraṃ āvisitvā pīḷaṃ janesi.he went meanwhile to the family who was supporting the elder and entered into the body of the eldest son, causing him discomfort.
Athassa tikicchānimittaṃ sannipatite ñātake āha – ‘‘sace sve therassa evarūpaṃ nāma pāyāsaṃ paṭiyādetha, taṃ muñcissāmī’’ti.Then he told the assembled relatives the price of the cure: “If you prepare rice gruel of such a kind tomorrow for the elder, I will set this one free.”
Te ‘‘tayā avuttepi mayaṃ therānaṃ nibaddhaṃ bhikkhaṃ demā’’ti vatvā dutiyadivase tathārūpaṃ pāyāsaṃ paṭiyādiyiṃsu.They said: “Even without being told by you we regularly supply the elder’s needs,” and on the following day they prepared rice gruel of the kind needed.
Mahāmoggallānatthero pātova āgantvā ‘‘āvuso, yāva ahaṃ piṇḍāya caritvā āgacchāmi, tāva idheva hohī’’ti vatvā gāmaṃ pāvisi.119. The Elder Mahā Moggallāna came in the morning and said, “Stay here, friend, till I come back from the alms round.” Then he went into the village.
Te manussā paccuggantvā therassa pattaṃ gahetvā vuttappakārassa pāyāsassa pūretvā adaṃsu.Those people met him. They took his bowl, filled it with the stipulated kind of rice gruel, and gave it back to him.
Thero gamanākāraṃ dassesi.The elder made as though to go,
Te ‘‘bhuñjatha – bhante, tumhe, aparampi dassāmā’’ti theraṃ bhojetvā puna pattapūraṃ adaṃsu.but they said, “Eat, venerable sir, we shall give you more.” When the elder had eaten, they gave him another bowlful.
Thero gantvā ‘‘handāvuso sāriputta, paribhuñjā’’ti upanāmesi.The elder left. Bringing the alms food to the venerable Sāriputta, he said, “Here, friend Sāriputta, eat.”
Theropi taṃ disvā ‘‘atimanāpo pāyāso, kathaṃ nu kho uppanno’’ti cintentoWhen the elder saw it, he thought, “The gruel is very nice. How was it got?”
tassa uppattimūlaṃ disvā āha – ‘‘āvuso moggallāna, aparibhogāraho piṇḍapāto’’ti.and seeing how it had been obtained, he said, “Friend, the alms food cannot be used.”
Sopāyasmā ‘‘mādisena nāma ābhataṃ piṇḍapātaṃ na paribhuñjatī’’ti cittampi anuppādetvā ekavacaneneva pattaṃ mukhavaṭṭiyaṃ gahetvā ekamante nikujjesi.120. Instead of thinking, “He does not eat alms food brought by the likes of me,” the other at once took the bowl by the rim and turned it over on one side.
Pāyāsassa saha bhūmiyaṃ patiṭṭhānā therassa ābādho antaradhāyi,As the rice gruel fell on the ground the elder’s affliction vanished.
tato paṭṭhāya pañcacattālīsa vassāni na puna uppajji.From then on it did not appear again during forty-five years.
Tato mahāmoggallānaṃ āha – ‘‘āvuso, vacīviññattiṃ nissāya uppanno pāyāso antesu nikkhamitvā bhūmiyaṃ carantesupi paribhuñjituṃ ayuttarūpo’’ti.121. Then he said to the venerable Mahā Moggallāna, “Friend, even if one’s bowels come out and trail on the ground, it is not fitting to eat gruel got by verbal intimation,”
Imañca udānaṃ udānesi – ‘‘Vacīviññattivipphārā, uppannaṃ madhupāyasaṃ; Sace bhutto bhaveyyāhaṃ, sājīvo garahito mama. ‘‘Yadipi me antaguṇaṃ, nikkhamitvā bahi care; Neva bhindeyyaṃ ājīvaṃ, cajamānopi jīvitaṃ. ‘‘Ārādhemi sakaṃ cittaṃ, vivajjemi anesanaṃ; Nāhaṃ buddhappaṭikuṭṭhaṃ, kāhāmi ca anesana’’nti.and he uttered this exclamation: My livelihood might well be blamed If I were to consent to eat The honey and the gruel obtained By influence of verbal hints. And even if my bowels obtrude And trail outside, and even though My life is to be jeopardized, I will not blot my livelihood (Mil 370). For I will satisfy my heart By shunning all wrong kinds of search; And never will I undertake The search the Buddhas have condemned.
Ciragumbavāsikaambakhādakamahātissattheravatthupi cettha kathetabbaṃ.122. And here too should be told the story of the Elder Mahā Tissa the Mango-eater who lived at Cīragumba (see §132 below).
Evaṃ sabbathāpi. ‘‘Anesanāya cittampi, ajanetvā vicakkhaṇo; Ājīvaṃ parisodheyya, saddhāpabbajito yatī’’ti.So in all respects: A man who has gone forth in faith Should purify his livelihood And, seeing clearly, give no thought To any search that is not good.