Exploring the Path: Pali / English side-by-side

Namo tassa bhagavato arahato sammāsambuddhassa

3.6.16 Sīlappabhedakathā

Easy to Fall Prey to the Breakage of Sīla

Sīlappabhedakathā	Easy to Fall Prey to the Breakage of Sīla
Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa, ‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā”ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ.’ …	Virtue as purification of livelihood is abstinence from any form of wrong livelihood that – known as: causes of acquisition of sources of revenue – transgresses the six training precepts by evil manners such as deceitful talk, boastful talk, giving a hint, trickery, desiring gain with gain.
… Tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, ayaṃ vuccati kuhanā. …	What is deceitful talk? Someone who, based on his yearning for gain, honour and fame, out of evil wishes, a prey to desires through what is called rejection of requisites uses indirect talk or exhibits certain deportment, by posing or composing himself, shows superciliousness or arrogance, uses deceitful talk, insidiousness and hypocrisy. This is called deceitful talk. …
… Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati, suladdhaṃ vata no assa sace appamattakampi kiñci paṭiggaṇheyyā’’ti nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva āvikatvā paṭiggahaṇena ca tato pabhuti api sakaṭabhārehi upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. …	Here a Bhikkhu is invited to accept robes and such, but he refuses to consent out of evil wishes, on account of the fact that he especially desires and is in actual need of them. He knows exactly that the householders with firmly established faith may think: ‘Oh, of how little desire is this monk! He does not accept a single thing! How beneficial it would be if he accepted even a little thing’. They approach him in various ways with gifts and excellent robes and such like. He finally agrees to accept them by pretending to be doing so on their behalf and as a result of this acceptance by such means of deception they henceforth bestow cartloads upon him. This is the occasion that should be understood as deceitful talk through what is called rejection of requisites.
… Tattha katamā nemittikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā, ayaṃ vuccati nemittikatā.	What is giving a hint? Someone who is giving others a hint, is giving a sign, is indirectly pointing out, indicates, talks near the subject, indirect talk, all this because he is yearning for gain, honor and fame, based on boasting out of evil wishes, a prey of evil wishes—this is called giving a hint.
… Nemittikatāniddese nimittanti yaṃkiñci paresaṃ paccayadānasaññājanakaṃ kāyavacīkammaṃ. Nimittakammanti khādanīyaṃ gahetvā gacchante disvā “kiṃ khādanīyaṃ labhitthā”ti—ādinā nayena nimittakaraṇaṃ.	In the exposition of giving a hint, a ‘hint‘ is any sign given to others by body or speech that produces the donation of requisites. When seeing people going along carrying food giving a hint is by asking: “What have you got to eat?” in this or a similar way pointing out.
Obhāsoti paccayapaṭisaṃyuttakathā. Obhāsakammanti vacchapālake disvā “kiṃ ime vacchā khīragovacchā udāhu takkagovacchā”ti pucchitvā “khīragovacchā, bhante”ti vutte “na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyun”ti evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ. …	Indication is talk that is related to requisites. Giving indication is when seeing cowherds tending calves by asking: “What kind of calves are these? Are these calves drinking milk or buttermilk?” On the reply: “These are milk drinking calves, Bhante”, one insists: “These are not milk drinking calves. If they were milk drinking calves the Bhikkhus would certainly be getting milk.” In such way one communicates this to the boy’s parents in order to donate milk, thus one is giving a hint.

Yā pana ājīvahetupaññattānaṃ channaṃ sikkhāpadānaṃ vītikkamassa,

‘kuhanā lapanā nemittikatā nippesikatā lābhena lābhaṃ nijigīsanatā”ti evamādīnañca pāpadhammānaṃ vasena pavattā micchājīvā virati, idaṃ ājīvapārisuddhisīlaṃ.’ …

Virtue as purification of livelihood is abstinence from any form of wrong livelihood that –

known as: causes of acquisition of sources of revenue – transgresses the six training precepts by evil manners such as deceitful talk, boastful talk, giving a hint, trickery, desiring gain with gain.

… Tattha katamā kuhanā?

Lābhasakkārasilokasannissitassa

pāpicchassa

icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā

iriyāpathassa vā

aṭṭhapanā ṭhapanā saṇṭhapanā

bhākuṭikā bhākuṭiyaṃ

kuhanā kuhāyanā kuhitattaṃ,

ayaṃ vuccati kuhanā. …

What is deceitful talk?

Someone who, based on his yearning for gain, honour and fame,

out of evil wishes,

a prey to desires through what is called rejection of requisites uses indirect talk or

exhibits certain deportment,

by posing or composing himself,

shows superciliousness or arrogance,

uses deceitful talk, insidiousness and hypocrisy.

This is called deceitful talk. …

… Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena,

te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ ‘‘aho ayyo appiccho na kiñci paṭiggaṇhituṃ icchati,

suladdhaṃ vata no assa sace appamattakampi kiñci paṭiggaṇheyyā’’ti

nānāvidhehi upāyehi paṇītāni cīvarādīni upanentānaṃ tadanuggahakāmataṃyeva

āvikatvā paṭiggahaṇena

ca tato pabhuti api sakaṭabhārehi

upanāmanahetubhūtaṃ vimhāpanaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthūti veditabbaṃ. …

Here a Bhikkhu is invited to accept robes and such, but he refuses to consent out of evil wishes, on account of the fact that he especially desires and is in actual need of them.

He knows exactly that the householders with firmly established faith may think: ‘Oh, of how little desire is this monk! He does not accept a single thing! How beneficial it would be if he accepted even a little thing’.

They approach him in various ways with gifts and excellent robes and such like. He finally agrees to accept them by pretending to be doing so on their behalf and as a result of this acceptance by such means of deception they henceforth bestow cartloads upon him.

This is the occasion that should be understood as deceitful talk through what is called rejection of requisites.

… Tattha katamā nemittikatā?

Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yaṃ paresaṃ nimittaṃ nimittakammaṃ obhāso obhāsakammaṃ sāmantajappā parikathā, ayaṃ vuccati nemittikatā.

What is giving a hint?

Someone who is giving others a hint, is giving a sign, is indirectly pointing out, indicates, talks near the subject, indirect talk, all this because he is yearning for gain, honor and fame, based on boasting out of evil wishes, a prey of evil wishes—this is called giving a hint.

… Nemittikatāniddese nimittanti yaṃkiñci paresaṃ paccayadānasaññājanakaṃ kāyavacīkammaṃ.

Nimittakammanti khādanīyaṃ gahetvā gacchante disvā “kiṃ khādanīyaṃ labhitthā”ti—ādinā nayena nimittakaraṇaṃ.

In the exposition of giving a hint, a ‘hint‘ is any sign given to others by body or speech that produces the donation of requisites.

When seeing people going along carrying food giving a hint is by asking: “What have you got to eat?” in this or a similar way pointing out.

Obhāsoti paccayapaṭisaṃyuttakathā. Obhāsakammanti vacchapālake disvā “kiṃ ime vacchā khīragovacchā udāhu takkagovacchā”ti pucchitvā

“khīragovacchā, bhante”ti vutte

“na khīragovacchā, yadi khīragovacchā siyuṃ, bhikkhūpi khīraṃ labheyyun”ti

evamādinā nayena tesaṃ dārakānaṃ mātāpitūnaṃ nivedetvā khīradāpanādikaṃ obhāsakaraṇaṃ. …

Indication is talk that is related to requisites.

Giving indication is when seeing cowherds tending calves by asking: “What kind of calves are these? Are these calves drinking milk or buttermilk?”

On the reply: “These are milk drinking calves, Bhante”, one insists: “These are not milk drinking calves. If they were milk drinking calves the Bhikkhus would certainly be getting milk.”

In such way one communicates this to the boy’s parents in order to donate milk, thus one is giving a hint.

Sīlaniddeso, Paṭhamobhāgo, Visuddhimaggo