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Yathā ca vīriyena ājīvapārisuddhi,123. (d) And as livelihood purification is to be undertaken by means of energy,
tathā paccayasannissitasīlaṃ paññāya sampādetabbaṃ.so virtue dependent on requisites is to be undertaken by means of understanding.
Paññāsādhanaṃ hi taṃ,For that is accomplished by understanding,
paññavato paccayesu ādīnavānisaṃsadassanasamatthabhāvato.because one who possesses understanding is able to see the advantages and the dangers in requisites.
Tasmā pahāya paccayagedhaṃ dhammena samena uppanne paccaye yathāvuttena vidhinā paññāya paccavekkhitvā paribhuñjantena sampādetabbaṃ.So one should abandon greed for requisites and undertake that virtue by using requisites obtained lawfully and properly, after reviewing them with understanding in the way aforesaid.
Tattha duvidhaṃ paccavekkhaṇaṃ paccayānaṃ paṭilābhakāle, paribhogakāle ca.124. Herein, reviewing is of two kinds: at the time of receiving requisites and at the time of using them.
Paṭilābhakālepi hi dhātuvasena vā paṭikūlavasena vā paccavekkhitvā ṭhapitāni cīvarādīni tato uttari paribhuñjantassa anavajjova paribhogo, paribhogakālepi.For use (paribhoga) is blameless in one who at the time of receiving robes, etc., reviews them either as [mere] elements or as repulsive, and puts them aside for later use, and in one who reviews them thus at the time of using them.
Tatrāyaṃ sanniṭṭhānakaro vinicchayo –Here is an explanation to settle the matter.
Cattāro hi paribhogā theyyaparibhogo, iṇaparibhogo, dāyajjaparibhogo, sāmiparibhogoti.There are four kinds of use: use as theft, use as a debt?, use as an inheritance, use as a master.
Tatra saṅghamajjhepi nisīditvā paribhuñjantassa dussīlassa paribhogo theyyaparibhogo nāma.Herein, use by one who is unvirtuous and makes use [of requisites], even sitting in the midst of the Community, is called “use as theft.”
Sīlavato apaccavekkhitvā paribhogo iṇaparibhogo nāma.Use without reviewing by one who is virtuous is “use as a debt”;
Tasmā cīvaraṃ paribhoge paribhoge paccavekkhitabbaṃ, piṇḍapāto ālope ālope,therefore the robe should be reviewed every time it is used, and the alms food lump by lump.
tathā asakkontena purebhattapacchābhattapurimayāmamajjhimayāmapacchimayāmesu.One who cannot do this [should review it] before the meal, after the meal, in the first watch, in the middle watch, and in the last watch.
Sacassa apaccavekkhatova aruṇaṃ uggacchati, iṇaparibhogaṭṭhāne tiṭṭhati.If dawn breaks on him without his having reviewed it, he finds himself in the position of one who has used it as a debt.
Senāsanampi paribhoge paribhoge paccavekkhitabbaṃ.Also the resting place should be reviewed each time it is used.
Bhesajjassa paṭiggahaṇepi paribhogepi satipaccayatāva vaṭṭati.Recourse to mindfulness both in the accepting and the use of medicine is proper;
Evaṃ santepi paṭiggahaṇe satiṃ katvā paribhoge akarontasseva āpatti,but while this is so, though there is an offence for one who uses it without mindfulness after mindful acceptance,
paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpatti.there is no offence for one who is mindful in using after accepting without mindfulness.
Catubbidhā hi suddhi desanāsuddhi,126. Purification is of four kinds: purification by the Teaching,
saṃvarasuddhi, pariyeṭṭhisuddhi, paccavekkhaṇasuddhīti.purification by restraint, purification by search, and purification by reviewing.
Tattha desanāsuddhi nāma pātimokkhasaṃvarasīlaṃ.Herein, virtue of the Pātimokkha restraint is called “purification by the Teaching”;
Tañhi desanāya sujjhanato desanāsuddhīti vuccati.for that is so called because it purifies by means of teaching.
Saṃvarasuddhi nāma indriyasaṃvarasīlaṃ.Virtue of restraint of faculties is called “purification by restraint”;
Tañhi ‘‘na puna evaṃ karissāmī’’ti cittādhiṭṭhānasaṃvareneva sujjhanato saṃvarasuddhīti vuccati.for that is so called because it purifies by means of the restraint in the mental resolution, “I shall not do so again.”
Pariyeṭṭhisuddhi nāma ājīvapārisuddhisīlaṃ.Virtue of livelihood purification is called “purification by search”;
Tañhi anesanaṃ pahāya dhammena samena paccaye uppādentassa pariyesanāya suddhattā pariyeṭṭhisuddhīti vuccati.for that is so called because search is purified in one who abandons wrong search and gets requisites lawfully and properly.
Paccavekkhaṇasuddhi nāma paccayasannissitasīlaṃ.Virtue dependent on requisites is called “purification by reviewing”;
Tañhi vuttappakārena paccavekkhaṇena sujjhanato paccavekkhaṇasuddhīti vuccati.for that is so called because it purifies by the reviewing of the kind already described.
Tena vuttaṃ ‘‘paṭiggahaṇe pana satiṃ akatvā paribhoge karontassa anāpattī’’ti.Hence it was said above (§125): “There is no offence for one who is mindful in using after accepting without mindfulness.”
Sattannaṃ sekkhānaṃ paccayaparibhogo dāyajjaparibhogo nāma.127. Use of the requisites by the seven kinds of trainers is called “use as an inheritance”;
Te hi bhagavato puttā, tasmā pitusantakānaṃ paccayānaṃ dāyādā hutvā te paccaye paribhuñjanti.for they are the Buddha’s sons, therefore they make use of the requisites as the heirs of requisites belonging to their father.
Kiṃpanete bhagavato paccaye paribhuñjanti, udāhu gihīnaṃ paccaye paribhuñjantīti.But how then, is it the Blessed One’s requisites or the laity’s requisites that are used?
Gihīhi dinnāpi bhagavatā anuññātattā bhagavato santakā honti,Although given by the laity, they actually belong to the Blessed One, because it is by the Blessed One that they are permitted.
tasmā bhagavato paccaye paribhuñjantīti veditabbā.That is why it should be understood that the Blessed One’s requisites are used.
Dhammadāyādasuttañcettha sādhakaṃ.The confirmation here is in the Dhammadāyāda Sutta (MN 3).
Khīṇāsavānaṃ paribhogo sāmiparibhogo nāma.Use by those whose cankers are destroyed is called “use as a master”;
Te hi taṇhāya dāsabyaṃ atītattā sāmino hutvā paribhuñjanti.for they make use of them as masters because they have escaped the slavery of craving.
Imesu paribhogesu sāmiparibhogo ca dāyajjaparibhogo ca sabbesaṃ vaṭṭati.128. As regards these kinds of use, use as a master and use as an inheritance are allowable for all.
Iṇaparibhogo na vaṭṭati.Use as a debt is not allowable,
Theyyaparibhoge kathāyeva natthi.to say nothing of use as theft.
Yo panāyaṃ sīlavato paccavekkhitaparibhogo,But this use of what is reviewed by one who is virtuous
so iṇaparibhogassa paccanīkattā āṇaṇyaparibhogo vā hoti, dāyajjaparibhogeyeva vā saṅgahaṃ gacchati.is use freed from debt because it is the opposite of use as a debt or is included in use as an inheritance too.
Sīlavāpi hi imāya sikkhāya samannāgatattā sekkhotveva saṅkhyaṃ gacchati.For one possessed of virtue is called a trainer too because of possessing this training.
Imesu pana paribhogesu yasmā sāmiparibhogo aggo, tasmā taṃ patthayamānena bhikkhunā vuttappakārāya paccavekkhaṇāya paccavekkhitvā paribhuñjantena paccayasannissitasīlaṃ sampādetabbaṃ. Evaṃ karonto hi kiccakārī hoti.129. As regards these three kinds of use, since use as a master is best, when a bhikkhu undertakes virtue dependent on requisites, he should aspire to that and use them after reviewing them in the way described.
Vuttampi cetaṃ – ‘‘Piṇḍaṃ vihāraṃ sayanāsanañca, Āpañca saṅghāṭirajūpavāhanaṃ; Sutvāna dhammaṃ sugatena desitaṃ, Saṅkhāya seve varapaññasāvako. ‘‘Tasmā hi piṇḍe sayanāsane ca, Āpe ca saṅghāṭirajūpavāhane; Etesu dhammesu anūpalitto, Bhikkhu yathā pokkhare vāribindu. (su. ni. 393-394);And this is said: “The truly wise disciple Who listens to the Dhamma As taught by the Sublime One Makes use, after reviewing, Of alms food, and of dwelling, And of a resting place, And also of the water For washing dirt from robes” (Sn 391). “So like a drop of water Lying on leaves of lotus, A bhikkhu is unsullied By any of these matters, By alms food, [and by dwelling,] And by a resting place, And also by the water For washing dirt from robes” (Sn 392).
‘‘Kālena laddhā parato anuggahā, Khajjesu bhojjesu ca sāyanesu ca; Mattaṃ sa jaññā satataṃ upaṭṭhito, Vaṇassa ālepanarūhane yathā.“Since aid it is and timely Procured from another The right amount he reckons, Mindful without remitting In chewing and in eating, In tasting food besides: He treats it as an ointment Applied upon a wound.” (Source untraced)
‘‘Kantāre puttamaṃsaṃva, akkhassabbhañjanaṃ yathā; Evaṃ āhāre āhāraṃ, yāpanatthamamucchito’’ti.“So like the child’s flesh in the desert Like the greasing for the axle, He should eat without delusion Nutriment to keep alive.” (Source untraced)
Imassa ca paccayasannissitasīlassa paripūrakāritāya bhāgineyyasaṅgharakkhitasāmaṇerassa vatthu kathetabbaṃ.130. And in connection with the fulfilling of this virtue dependent on requisites there should be told the story of the novice Saṅgharakkhita the Nephew.
So hi sammā paccavekkhitvā paribhuñji.For he made use of requisites after reviewing,
Yathāha – ‘‘Upajjhāyo maṃ bhuñjamānaṃ, sālikūraṃ sunibbutaṃ; Mā heva tvaṃ sāmaṇera, jivhaṃ jhāpesi asaññato.according as it is said: “Seeing me eat a dish of rice Quite cold, my preceptor observed: ‘Novice, if you are not restrained, Be careful not to burn your tongue.’
‘‘Upajjhāyassa vaco sutvā, saṃvegamalabhiṃ tadā; Ekāsane nisīditvā, arahattaṃ apāpuṇiṃ.On hearing my Preceptor’s words, I then and there felt urged to act And, sitting in a single session, I reached the goal of Arahantship.
‘‘Sohaṃ paripuṇṇasaṅkappo, cando pannaraso yathā; Sabbāsavaparikkhīṇo, natthi dāni punabbhavo’’ti.Since I am now waxed full in thought Like the full moon of the fifteenth (M III 277), And all my cankers are destroyed, There is no more becoming now.”
‘‘Tasmā aññopi dukkhassa, patthayanto parikkhayaṃ; Yoniso paccavekkhitvā, paṭisevetha paccaye’’ti.And so should any other man Aspiring to end suffering Make use of all the requisites Wisely after reviewing them.
Evaṃ pātimokkhasaṃvarasīlādivasena catubbidhaṃ.So virtue is of four kinds as “virtue of Pātimokkha restraint,” and so on.