Visuddhimagga I-74

Ukkācanāti ‘‘etaṃ kulaṃ maṃyeva jānāti. Sace ettha deyyadhammo uppajjati, mayhameva detī’’ti

如说：「这家人只知道我，如果他们有所布施之物，只有给我的」，

Ñ(I,74): Suggesting is insinuating by specifying thus, 'That family alone understands me; if there is anything to be given there, they give it to me only';

Sayādaw U Sīlānanda: [alone understands me => knows me only].

evaṃ ukkhipitvā kācanā ukkācanā, uddīpanāti vuttaṃ hoti.

像这样抬举的表示为「举说(ukkācanā)」。

Ñ: pointing to, is what is meant.

Han: The above is not clear to me. Burmese translation = Speaking in praise of the good quality (guṇa) of the dāyaka. That is what is meant by "ukkācanā". ukkhipitvā = Bur Dic: lifting up. ukkācanā = Bur Dic: spoken in praise of virtue; quality (guṇa). uddīpanā : [f.] explanation. vutta: [pp. of vadati] spoken; said; told.

Telakandarikavatthu cettha vattabbaṃ.

特罗根达利迦故事亦可在这里解说。

Ñ: And here the story of the oil-seller should be told.

Sabbatobhāgena pana punappunaṃ ukkācanā samukkācanā.

从各方面常作抬举之说为「极举说」。

Ñ: Suggesting in all ways again and again is continual suggesting.

Visuddhimagga I-73

Unnahanāti ‘‘upāsakā pubbe īdise kāle navadānaṃ detha, idāni kiṃ na dethā’’ti

「缠络语」，如说：「优婆塞啊！上年此时，你曾作尝新的布施，现在你为什么不作供施呢？」

Ñ(I,73): Persuading is progressively involving [people] thus, 'Lay followers, formerly you used to give first-fruit alms at such a time; why do you not do so now?'

evaṃ yāva ‘‘dassāma, bhante, okāsaṃ na labhāmā’’tiādīni vadanti, tāva uddhaṃ uddhaṃ nahanā, veṭhanāti vuttaṃ hoti.

用这样的话重重的缠而裹之，直至他这样的回答：「尊者，我们要供施的，不过未得机会而已。」

Ñ: until they say, 'We shall give, venerable sir, we have had no opportunity', etc.; entangling, is what is meant.

Atha vā ucchuhatthaṃ disvā ‘‘kuto ābhataṃ upāsakā’’ti pucchati.

或者见人手拿甘蔗，便问道：「优婆塞啊！这甘蔗从哪里拿来的？」

Ñ: Or alternatively, seeing someone with sugarcane in his hand, he asks 'Where are you coming from, lay follower?'

Ucchukhettato, bhanteti.

「尊者，从甘蔗田里拿来的。」

Ñ: — 'From the sugarcane field, venerable sir'.

Kiṃ tattha ucchu madhuranti.

「那甘蔗是甜的吗？」

Ñ: — 'Is the sugarcane sweet there?'

Khāditvā, bhante, jānitabbanti.

「尊者，这要尝了之后才能知道的。」

Ñ: — 'One can find out by eating, venerable sir'.

‘‘Na, upāsaka, bhikkhussa ucchuṃ dethā’’ti vattuṃ vaṭṭatīti.

「然而叫你把甘蔗送给我，这话是不合于比丘说的。」

Ñ: — 'It is not allowed, lay follower, for bhikkhus to say "Give [me some] sugarcane" '.

Yā evarūpā nibbeṭhentassāpi veṭhanakathā, sā unnahanā.

用这种纠缠的话去裹住所欲推辞的人，名为缠络语。

Ñ: Such entangling talk from such an entangler is persuading.

Sabbatobhāgena punappunaṃ unnahanā samunnahanā.

从各方面重重应用缠络语为「极缠络语」。

Ñ: Persuading again and again in all ways is continual persuading.

Visuddhimagga I-72

Lapanāniddese ālapanāti vihāraṃ āgate manusse disvā ‘‘kimatthāya bhonto āgatā, kiṃ bhikkhū nimantituṃ, yadi evaṃ gacchatha re, ahaṃ pacchato pattaṃ gahetvā āgacchāmī’’ti evaṃ āditova lapanā.

对于「虚谈」的解释：「无问虚谈」，例如他看见了俗人来到精舍，便如是先作空谈：「你为什么目的到这里来？邀请比丘吗？[PTS 027] 如果这样，你先回去，我将取钵随后而来」；

Ñ(I,72): In the description of talking: talking at is talking thus on seeing people coming to the monastery, 'What have you come for, good people? What, to invite bhikkhus? If it is that, then go along and I shall come later with [my bowl]', etc.;

Atha vā attānaṃ upanetvā ‘‘ahaṃ tisso, mayi rājā pasanno, mayi asuko ca asuko ca rājamahāmatto pasanno’’ti evaṃ attupanāyikā lapanā ālapanā.

或作自我介绍说：「我名帝须，国王信仰我，某某等大臣也很信仰我」，像这样的自说，即为无问虚谈。

Ñ: or alternatively, talking at is talking by advertising oneself thus, 'I am Tissa, the king trusts me, such and such king's ministers trust me'. [27]

Lapanāti puṭṭhassa sato vuttappakārameva lapanaṃ.

「虚谈」是被人询问之后而说像前面这些话。

Ñ: Talking is the same kind of talking on being asked a question.

Sallapanāti gahapatikānaṃ ukkaṇṭhane bhītassa okāsaṃ datvā datvā suṭṭhu lapanā.

深恐居士们有恶感，屡屡让他们有说话机会而作巧妙的虚谈为「极虚谈」。

Ñ: Talking round is roundly talking by one who is afraid of householders' displeasure because he has given occasion for it.

Ullapanāti mahākuṭumbiko mahānāviko mahādānapatīti evaṃ uddhaṃ katvā lapanā.

如说「大富者(mahākuṭumbiko)、大船主(mahānāviko)、大施主(mahādānapatīti)」等抬举的虚谈为「赞虚谈(Ullapanā)」。

Ñ: Talking up is talking by extolling people thus, 'He is a great landowner, a great ship-owner, a great lord of giving'.

Samullapanāti sabbatobhāgena uddhaṃ katvā lapanā.

由各方面来作抬举的虚谈为「极赞虚谈」。

Ñ: Continual talking up is talking by extolling [people] in all ways.

Visuddhimagga I-71

Tattha paccayapaṭisevanasaṅkhātenāti paccayapaṭisevananti evaṃ saṅkhātena paccayapaṭisevanena vā saṅkhātena.

这里的「称为拒绝资具(paccayapaṭisedhana; 以资具受用 paccayapaṭisevana)」，是所谓拒绝资具或者仅以名为拒绝资具的意思。

Ñ(I,71): Herein, the words by what is called rejection of requisites (§61) mean: by what is called thus 'rejection of requisites'; or they mean: by means of the rejection of requisites that is so called.

Sāmantajappitenāti samīpabhaṇitena.

「迂回之说」是用近乎说法的意思。

Ñ: By indirect talk means: by talking near to the subject.

Iriyāpathassa vāti catuiriyāpathassa.

「威仪」即四威仪（行住坐卧）。

Ñ: Of deportment means: of the four modes of deportment (postures).

Aṭṭhapanātiādi ṭhapanā, ādarena vā ṭhapanā.

「装束」是预先的布置或尊重的布置。

Ñ: Disposing is initial posing, or careful posing.

Ṭhapanāti ṭhapanākāro.

「做作」是形式的布置。

Ñ: Posing is the manner of posing.

Saṇṭhapanāti abhisaṅkharaṇā, pāsādikabhāvakaraṇanti vuttaṃ hoti.

「矫饰」是加以完善布置（装模作样）而令人喜乐的状态。

Ñ: Composing is prearranging; assuming a trust-inspiring attitude, is what is meant.

Bhākuṭikāti padhānapurimaṭṭhitabhāvadassanena bhākuṭikaraṇaṃ, mukhasaṅkocoti vuttaṃ hoti. Bhākuṭikaraṇaṃ sīlamassāti bhākuṭiko. Bhākuṭikassa bhāvo bhākuṭiyaṃ.

「颦眉」、为了表示他是高度的精勤而故作颦眉之状及收缩其嘴脸。常作颦蹙的状态为「蹙额」。

Ñ: Grimacing is making grimaces by showing great intenseness; facial contraction is what is meant. One who has the habit of making grimaces is a grimacer. The grimacer's state is grimacery.

Kuhanāti vimhāpanā.

「诡诈」为欺骗。

Ñ: Scheming is hypocrisy.

Kuhassa āyanā kuhāyanā.

诡诈的制造为「虚伪」。

Ñ: The way (āyanā) of a schemer (kuha) is schemery (kuhāyanā).

Kuhitassa bhāvo kuhitattanti.

作诡诈的状态为「欺诈」。

Ñ: The state of what is schemed is schemedness.

Visuddhimagga I-70

Pāpicchasseva pana sato sambhāvanādhippāyakatena iriyāpathena vimhāpanaṃ iriyāpathasannissitaṃ kuhanavatthūti veditabbaṃ.

其次恶欲者为求恭敬，假以威仪令人惊异，便是假肃威仪诡诈事。

Ñ(I,70): It is hypocrisy on the part of one of evil wishes, which takes the form of deportment influenced by eagerness to be admired, that should be understood as the instance of scheming dependent on deportment,

Yathāha – ‘‘katamaṃ iriyāpathasaṅkhātaṃ kuhanavatthu.

即所谓：「为什么称为威仪诡诈事？

Ñ: according as it is said: 'What is the instance of scheming called deportment?

Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti

今有恶欲者、为欲所败者，为求恭敬，并以为如此做法可能获得人们的恭敬，

Ñ: Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] "Thus people will admire me",

gamanaṃ saṇṭhapeti, ṭhānaṃ saṇṭhapeti, nisajjaṃ saṇṭhapeti, sayanaṃ saṇṭhapeti,

便假肃行、住、坐、卧，

Ñ: composes his way of walking, composes his way of lying down;

Han: I have put numbers (1) (2) (3) because he carries on his deportment with three aims. (1) with the idea to be admired by other people. (2) with the idea to make him appear like an ariya. (3) with the idea to make people think that he carries on his deportment with concentration. When I do that way, I find that the English translation by Ven Ñāṇamoli in number (1) is not complete. There is only walking and lying down. No standing and sitting. (Missing): [composes his way of standing, composes his way of sitting,]

paṇidhāya gacchati, paṇidhāya tiṭṭhati, paṇidhāya nisīdati, paṇidhāya seyyaṃ kappeti,

好像有深切愿求（圣果）似的行、住、坐、卧，

Ñ: he walks studiedly, stands studiedly, sits studiedly, lies down studiedly;

samāhito viya gacchati, samāhito viya tiṭṭhati, nisīdati, seyyaṃ kappeti,

又好像深入三昧似的行、立、坐、卧，

Ñ: he walks as though concentrated, stands, sits, lies down as though concentrated;

āpāthakajjhāyī ca hoti,

或者故意在人们看见的地方修禅定，

Ñ: and he is one who meditates in public.

yā evarūpā iriyāpathassa aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ,

像这样作威仪的装束，做作、矫饰、颦眉、蹙额、诡诈、虚伪、欺诈，

Ñ: Such disposing, posing, composing, of deportment, grimacing, grimacery, scheming, schemery, schemedness,

idaṃ vuccati iriyāpathasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).

便称为威仪诡诈事」。

Ñ: is known as the instance of scheming called deportment' (Nd. 1,225-26).

Visuddhimagga I-69

Pāpicchasseva pana sato uttarimanussadhammādhigamaparidīpanavācāya tathā tathā vimhāpanaṃ sāmantajappanasaṅkhātaṃ kuhanavatthūti veditabbaṃ.

恶欲者为欲表示自己证得上人法，用种种的说法而令人惊喜，称为迂回之谈的诡诈事。

Ñ(I,69): It is hypocrisy on the part of one of evil wishes, who gives it to be understood verbally in some way or other that he has attained a higher than human state, that should be understood as the instance of scheming called indirect talk,

Dic: pāpa (nt.) crime; evil action. iccha : [adj.] (in cpds.), wishing; longing; desirous of. || icchā (f.), desire; wish; longing. icchati : [is + a] wishes; desires; longs for. pana : [(Adversative and interogative particle) ind.] and; yet; but; out the contrary; and now; more over. sata : [adj.] mindful; conscious. (nt.), a hundred. uttarimanussadhamma : [m.] extraordinary condition; transcendental norm. adhigama : [m.] attainment; knowledge. paridīpana : [nt.] explanation; illustration. || paridīpanā (f.) explanation; illustration. vaca : [m.; nt.] (mano-group), word; saying. || vācā (f.) word; speech; saying. tathā (adv.) thus; so; in that way; likewise. vimhāpana : [nt.] surprising. sāmanta (nt.), neighbourhood; vicinity. (adj.) bordering; neighbouring. jappana : [nt.] mumbling; whispering. || jappanā (f.) greed; talk for gain. jappā : [f.] greed; talk for gain.

Yathāha –

即所谓：

Ñ: according as it is said:

‘‘Katamaṃ sāmantajappanasaṅkhātaṃ kuhanavatthu?

「什么称为迂回之谈的诡诈事？

Ñ: 'What is the instance of scheming called indirect talk?

Idhekacco pāpiccho icchāpakato sambhāvanādhippāyo ‘evaṃ maṃ jano sambhāvessatī’ti ariyadhammasannissitaṃ vācaṃ bhāsati

今有恶欲者、为欲所败者，欲求人们恭敬，假依圣人的法语作如是说：

Ñ: Here someone of evil wishes, a prey to wishes, eager to be admired, [thinking] "Thus people will admire me", speaks words about the noble state.

‘yo evarūpaṃ cīvaraṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati.

『穿这样衣服的沙门，则为一大有能力者。

Ñ: He says, "He who wears such a robe is a very important ascetic".

‘Yo evarūpaṃ pattaṃ lohathālakaṃ. Dhammakaraṇaṃ parissāvanaṃ kuñcikaṃ, kāyabandhanaṃ upāhanaṃ dhāreti, so samaṇo mahesakkho’ti bhaṇati.

用这样的钵、铜碗、水瓶、滤水囊[náng]、钥[yào]、带、履[lǚ]等的沙门为一大有能力者。

Ñ: He says, "He who carries such a bowl, metal cup, water filler, water strainer, key, wears such a waist band, sandals, is a very important ascetic".

Yassa evarūpo upajjhāyo ācariyo samānupajjhāyako, samānācariyako mitto sandiṭṭho sambhatto sahāyo.

有这样的和尚、阿阇[shé]梨，同一和尚同一阿阇梨的朋友、知己、同伴的沙门，为一大有能力者。

Ñ: He says, "He who has such a preceptor ... teacher ... who has the same preceptor, who has the same teacher, who has such a friend, associate, intimate, companion;

Yo evarūpe vihāre vasati aḍḍhayoge pāsāde hammiye guhāyaṃ leṇe kuṭiyā kūṭāgāre aṭṭe māḷe uddaṇḍe upaṭṭhānasālāyaṃ maṇḍape rukkhamūle vasati, so samaṇo mahesakkho’ti bhaṇati.

住这样的精舍、半边屋（仅盖半边的）、台观（筑于高处而方形的）、大厦（一种长而有上层房室的大厦）、石窟[kū]（自然的）、洞穴（人造而有门的）、小屋、重阁[gé]、望楼（可瞭望的）、圆屋（多角形的）、长屋（仅有一堂一门的长屋）、集会所、[PTS 026] 假屋（临时盖的房屋或礼堂等）、树下，则彼沙门实为一大有能力者』。

Ñ: he who lives in such a monastery, lean-to, mansion, villa, cave, grotto, hut, pavilion, watch tower, hall, barn, meeting hall, [26] room, at such a tree root, is a very important ascetic".

Atha vā ‘korajikakorajiko bhākuṭikabhākuṭiko kuhakakuhako lapakalapako mukhasambhāviko,

或者此等为恶所染者，屡屡颦蹙[pín cù]、大事欺诈、饶[ráo]舌不已，

Ñ: Or alternatively, all-gushing, all-grimacing, all-scheming, all-talkative,

Han: Korajika and bhākuṭikā have same meaning = a frown, frowning. Kuhaka and lapaka have same meaning = deceitful, cheating; a cheat, a fraud. By repeating each of these words [korajika-korajiko] [bhākuṭika-bhākuṭiko] [kuhaka-kuhako] [lapaka-lapako] it shows they are to be interpreted as "very", very frowning, very deceitful, etc.

ayaṃ samaṇo imāsaṃ evarūpānaṃ santānaṃ vihārasamāpattīnaṃ lābhī’ti tādisaṃ gambhīraṃ gūḷhaṃ nipuṇaṃ paṭicchannaṃ lokuttaraṃ suññatāpaṭisaṃyuttaṃ kathaṃ kathesi.

故意说些甚深、秘密、微妙、隐微、出世间、空相应的议论，然后连接他的议论而假以口头恭敬于人说：『这样的沙门，实已得住禅定』。

Ñ: with an expression of admiration he utters such deep, mysterious, cunning, obscure, supramundane talk suggestive of voidness as "This ascetic is an obtainer of peaceful abidings and attainments such as these".

Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ sāmantajappanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).

像这样颦眉、蹙额、诡诈、虚伪、欺诈的，便称为迂回之谈的诡诈事」。

Ñ: Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called indirect talk' (Nd. 1,226-27).

Visuddhimagga I-68

Vuttañhetaṃ mahāniddese –

即如《大义释(mahāniddese)》中说：

Ñ(I,68): For this is said in the Mahā-Niddesa:

Dic: vutta : [pp. of vadati] spoken; said; told.

‘‘Katamaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthu?

「什么称为拒绝资具(paccayapaṭisedhana; 以资具受用 paccayapaṭisevana)诡诈事？

Ñ: 'What is the instance of scheming called rejection of requisites(paccayapaṭisevanasaṅkhātaṃ)?

Idha gahapatikā bhikkhuṃ nimantenti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārehi.

今有居士，邀请比丘，以衣服、饮食、住所、医药作供养，

Ñ: Here householders invite bhikkhus [to accept] robes, alms food, resting place, and the requisite of medicine as cure for the sick.

Dic: idha : [adv.] here; in this world or existence. gahapati : [m.] master of a house. nimanteti : [ni + mant + e] invites. piṇḍapāta : [m.] a collection of alms. senāsana : [nt.] lodging; sleeping place. gilāna (adj.), sick; unwell; a sick person. paccaya : [m.] cause; votive; requisite; means; support. gilānapaccaya : [m.] support for the sick. bhesajja : [nt.] medicine. parikkhāra : [nt.] requisite; accessory; equipment; utensil.

So pāpiccho icchāpakato atthiko cīvara…pe… parikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti. Piṇḍapātaṃ…pe… senāsanaṃ. Gilānapaccayabhesajjaparikkhāraṃ paccakkhāti.

然彼恶欲者，为欲所败者，因为欲求更多的衣服……等，所以拒绝接受他们所施的衣服、饮食、住所及医药，

Ñ: One who is of evil wishes, a prey to wishes, wanting robes … alms food … resting place … the requisite of medicine as cure for the sick, refuses robes … alms food … resting place … the requisite of medicine as cure for the sick, because he wants more.

Dic: atthika : [adj.] desirous of; seeking for. parikkhāra : [nt.] requisite; accessory; equipment; utensil. bhiyyo : [ind.] exceedingly; more; in a higher degree; repeatedly. kamyatā : [f.] (in cpds.) wish; longing. upādāya : [abs. of upādāti] having grasped; compared with; with reference to. upādiyati : [upa + ā + dā + ya] grasps. ādadāti : [ā + dā + a] takes. paccakkhāti : [pati + ā + khā + a] rejects; refuses; disadvow gives up. Chew: … refuses(paccakkhāti) to accept(upādāya) robes(cīvara) … Han: parikkhārānaṃ bhiyyokamyataṃ upādāya cīvaraṃ paccakkhāti. parikkhārānaṃ = requisites bhiyyo kamyataṃ upādāya = wanting more [with] grasping cīvara = robes paccakkhāti = refuses. Han: wanting more requisites, robes [with] grasping, [he] rejects. Han: It means: He rejects these when offered, so as to get more of these which he wants with grasping. (In Burmese translation also, the Pāḷi word upādāya was not translated.)

So evamāha – ‘kiṃ samaṇassa mahagghena cīvarena,

而且这样说：『沙门为什么要用高价衣服？

Ñ: He says: "What has an ascetic to do with expensive robes?

Dic: so : [(nom. sin. of ta), m.] he. ka : [from interrogative pron. kiṃ] who; what; which. samaṇa : [m.] a recluse. mahaggha : [adj.] very costly.

etaṃ sāruppaṃ yaṃ samaṇo susānā vā saṅkārakūṭā vā pāpaṇikā vā nantakāni uccinitvā saṅghāṭiṃ katvā dhāreyya.

最适合于沙门的是从坟墓、垃圾堆或店前拾集所弃的碎布来作僧伽梨衣(saṅghāṭiṃ)穿。

Ñ: It is proper for an ascetic to gather rags from a chamel ground or from a rubbish heap or from a shop and make them into a patchwork cloak to wear.

Dic: eta : [demons. pron.] that; this. (mas. sing.); takes this form in some cases. yaṃ : [(nt. sing. of ya), adv.] which; whatever thing. adv. because of. sāruppa : [adj.] fit; suitable; proper. susāna : [nt.] cemetery. saṅkārakūṭa : [m.] rubbish heap. pāpaṇika : [m.] a shopkeeper. uccinitvā : [abs. of uccināti] having selected; having chosen; having picked out. uccināti : [u + ci + nā] selects; chooses; picks out. saṅghāṭi : [f.] the upper robe of a Buddhist monk. katvā : [abs. of karoti] having done or made. karoti : [kar + o] does; acts; makes; builds. dhāreti : [dhar + e] bears; holds; wears. Han: "nantakāni" comes from "nantaka" which is the Pāḷi-Burmese Dictionary and PTS Dictionary = (nt.) a shred, rag, worn-out cloth.

Kiṃ samaṇassa mahagghena piṇḍapātena etaṃ sāruppaṃ yaṃ samaṇo uñchācariyāya piṇḍiyālopena jīvikaṃ kappeyya.

沙门为什么要用上等的饮食？最适合于沙门的是以行乞一团之食来维持其生命。

Ñ: What has an ascetic to do with expensive alms food? It is proper for an ascetic to get his living by the dropping of lumps [of food into his bowl] while he wanders for gleanings.

Dic: uñchācariyā : [f.] wandering for leaning. uñchā : [f.] anything gathered for sustenance. uñchati : [uch + ṃ-a] seeks alms; gleans. cariyā : [f.] conduct; behaviour. piṇḍiyālopabhojana : [nt.] food received through collecting alms. piṇḍa : [m.] a lump; a lump of food. jīvikaṃ kappeti : gets one's living. kappeti : [kapp + e] prepares; harnesses; trims; considers; makes; leads (one's life). Han: The stem word of mahagghena is mahaggha: [adj.] very costly.

Kiṃ samaṇassa mahagghena senāsanena, etaṃ sāruppaṃ yaṃ samaṇo rukkhamūliko vā assa abbhokāsiko vā.

沙门为什么要用上等的住所？最适合于沙门的是在树下或露地而住。

Ñ: What has an ascetic to do with an expensive resting place? It is proper for an ascetic to be a tree-root-dweller or an open-air-dweller.

Dic: rukkhamūlika : [adj.] one who lives at the foot of a tree. assa : [3rd sing. potential] may be. (Dat. and Gen. sing. of ima:) to this; of this. (m.), 1. a horse; 2. a corner. abbhokāsika : [m.] one who lives in the open air. Han: "assa" means "or".

Kiṃ samaṇassa mahagghena gilānapaccayabhesajjaparikkhārena, etaṃ sāruppaṃ yaṃ samaṇo pūtimuttena vā hariṭakīkhaṇḍena vā osadhaṃ kareyyā’ti.

沙门为什么要用高贵的医药？最适合于沙门的是用牛的尿或一片诃梨勒果(hariṭakīkhaṇḍena)作药品』。

Ñ: What has an ascetic to do with an expensive requisite of medicine as cure for the sick. It is proper for an ascetic to cure himself with putrid urine and broken gall nuts(hariṭakīkhaṇḍena)".

Dic: pūtimutta : [nt.] cattle-urine. osadha : [nt.] medicine. kara : [m.] 1. the hand; 2. a ray; 3. a tax; 4. the trunk of an elephant. (adj.), (in cpds.), doing; performing. karoti : [kar + o] does; acts; makes; builds. Chew: It is proper(sāruppaṃ) for an ascetic(samaṇo) to make(kareyyā) putrid urine(pūtimuttena) and broken gall nuts(hariṭakīkhaṇḍena) as medicine(osadhaṃ)". Han: (hariṭakīkhaṇḍena) can be broken up into: harita : [adj.] green; tawny; fresh. (nt.), vegetables; greens. khaṇḍa: [m.] a bit; broken piece; candy. (adj.), broken. In Burmese translation Sayādaw used a nut in Burmese name, which I do not know the English equivalent. I think it can be translated as broken nuts, any nuts.

Tadupādāya lūkhaṃ cīvaraṃ dhāreti, lūkhaṃ piṇḍapātaṃ paribhuñjati, lūkhaṃ senāsanaṃ paṭisevati, lūkhaṃ gilānapaccayabhesajjaparikkhāraṃ paṭisevati,

于是他便穿粗糙的衣服，吃粗糙的饮食，[PTS 025] 受用粗糙的住所，受用粗糙的医药。

Ñ: Accordingly he wears a coarse robe, eats coarse alms food, [25] uses a coarse resting place, uses a coarse requisite of medicine as cure for the sick.

Dic: upādāya : [abs. of upādāti] having grasped; compared with; with reference to. lūkha : [adj.] rough; coarse; miserable. dhāreti : [dhar + e] bears; holds; wears. paribhuñjati : [pari + bhuj + ṃ-a] eats; uses; enjoys. paṭisevati : [paṭi + sev + a] follows; pursues; practises; indulges in; uses a medicine, etc. Han: I find everything alright in your message. There is only one point to consider. I cannot find Tadupādāya in the Dictionaries, and I am not sure whether it can be broken up to tadu + upādāya. Ven Ñāṇamoli translates it as accordingly. That is very plausible. Burmese translation: “Because he had said the foregoing statements, he had to wear coarse robes, etc.” So I think Ven Ñāṇamoli translation is alright.

tamenaṃ gahapatikā evaṃ jānanti ‘ayaṃ samaṇo appiccho santuṭṭho pavivitto asaṃsaṭṭho āraddhavīriyo dhutavādo’ti.

使居士们知道了他这样说：『此沙门是少欲知足者，隐居者，不与众杂住者，勤精进者，头陀行者(dhutavādo)』。

Ñ: Then householders think, "This ascetic has few wishes, is content, is secluded, keeps aloof from company, is strenuous, is a preacher of asceticism(dhutavādo)",

Dic: gahapati : [m.] master of a house. evaṃ : [adv.] thus; in this way; (in reply:) yes. jānāti : [ñā + nā] knows; finds out; to be aware. ayaṃ : [(nom. sing. of ima), m.; f.] this person. appiccha : [adj.] easily satisfied; desiring little. santuṭṭha : [pp. of santussati] pleased; happy. santussati : [saṃ + tus + ya] to be contented, pleased, or happy. pavivitta : [adj.] a separated; secluded. asaṃsaṭṭha : [adj.] unmixed. āraddha : [pp. of ārabhati] begun; started; firm. || āraddhā (abs. of ārabhati), having begun or started. ārabhati : [ā + rabh + a] 1. begins; starts; 2. kills; tortures. viriya : [nt.] vigour; energy; effort; strength. dhutavādī : [m.] one who inculcates dhutaṅgas. Han: a preacher of asceticism (dhutavādo). Dhutavādo = dhutaṅga + vādo dhutaṅga : [nt.] an ascetic practice. vāda: [m.] saying (here, preaching)

Bhiyyo bhiyyo nimantenti cīvara…pe… parikkhārehi.

如是他们便常常邀请而供以衣服等受用之物。

Ñ: and they invite him more and more [to accept] robes, alms food, resting places, and the requisite of medicine as cure for the sick.

Dic: bhiyyo : [ind.] exceedingly; more; in a higher degree; repeatedly. nimanteti : [ni + mant + e] invites. parikkhāra : [nt.] requisite; accessory; equipment; utensil.

So evamāha – ‘tiṇṇaṃ sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Saddhāya sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati. Deyyadhammassa…pe… dakkhiṇeyyānaṃ sammukhībhāvāsaddhokulaputto bahuṃ puññaṃ pasavati.

他便这样说：『具信善男子，三事现前，必生多福，即有信现前，有所施之物现前，有应施之人现前，具信善男子必生多福。

Ñ: He says: "With three things present a faithful clansman produces much merit: with faith present a faithful clansman produces much merit, with goods to be given present a faithful clansman produces much merit, with those worthy to receive present a faithful clansman produces much merit.

Dic: tiṇṇa (pp. of tarati) crossed over; gone through; one who has reached the final end. tarati : [tar + a] crosses or pass over; to be in a hurry. sammukha : [adj.] face to face with. (loc.) in the presence. || sammukhā (ind.) in front; face to face. bhāva (m.) condition; nature; becoming. saddha : [adj.] believing; faithful; devoted. || saddhā (f.) faith; devotion. kulaputta : [m.] young man of a good family. bahu : [adj.] much; many; plenty; abundant. (plu.) many persons. puñña : [nt.] merit; righteousness. pasavati : [pa + su + a] brings forth; gives birth to; flows; accumulates. dakkhiṇeyya : [adj.] worthy of an offering. Han: deyya-dhammassa = goods to be given. deyya comes from the word dadāti. dadāti: gives; offers; allows; grants; hands over.

Tumhākañcevāyaṃ saddhā atthi, deyyadhammo ca saṃvijjati, ahañca paṭiggāhako, sacehaṃ na paṭiggahessāmi, evaṃ tumhe puññena paribāhirā bhavissanti, na mayhaṃ iminā attho. Apica tumhākaṃyeva anukampāya paṭiggaṇhāmī’ti.

你们便是有信者，并有所施之物在此，又有我是受者。如果我不接受你们的，你们便无福德了。然而我实不需此等东西，但为怜悯你们，只好收受了』。

Ñ: You have faith; the goods to be given are here; and I am here to accept. If I do not accept, then you will be deprived of the merit. That is no good to me. Rather will I accept out of compassion for you".

Dic: tumha : (the second personal pro.) you. atthi : [as + a + ti] to be; to exist. saṃvijjati : [saṃ + vid + ya] to be found; exists; to be agitated or moved. paṭiggāhaka : [m.] one who accept, receives or takes; a recipient. paṭiggaṇhāti : [paṭi + gah + ṇhā] takes; receives; accepts. sace : [ind.] if. evaṃ : [adv.] thus; in this way; (in reply:) yes. tumha : (the second personal pro.) you. paribāhira : [adj.] external or an alien to; outsider. api ca : [ind.] but; further. anukampā : [f.] compassion; pity.

Tadupādāya bahumpi cīvaraṃ paṭiggaṇhāti. Bahumpi piṇḍapātaṃ…pe… bhesajjaparikkhāraṃ paṭiggaṇhāti.

此后则许多衣服、饮食、住所、医药也都收受了。

Ñ: Accordingly he accepts many robes, he accepts much alms food, he accepts many resting places, he accepts many requisites of medicine as cure for the sick.

Dic: bahu : [adj.] much; many; plenty; abundant. (plu.) many persons.

Yā evarūpā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, idaṃ paccayapaṭisevanasaṅkhātaṃ kuhanavatthū’’ti (mahāni. 87).

谁是这样颦眉、蹙额、诡诈、虚伪、欺诈的，便是称为拒绝资具(paccayapaṭisedhana; 以资具受用 paccayapaṭisevanasaṅkhātaṃ)的诡诈事」。

Ñ: Such grimacing, grimacery, scheming, schemery, schemedness, is known as the instance of scheming called rejection of requisites(paccayapaṭisevanasaṅkhātaṃ)' (Nd.l, 224-25).

Dic: ya : [relative pron.] which; what; whatever. evarūpa : [adj.] such; of such form. bhākuṭika : [adj.] knitting the brows; frowning. kuhanā : [f.] deceit; hypocrisy; fraud. idaṃ : [(Nom. and Acc. sing. of ima) nt.] this thing.

Visuddhimagga I-67

Tattha cīvarādīhi nimantitassa tadatthikasseva sato pāpicchataṃ nissāya paṭikkhipanena, te ca gahapatike attani suppatiṭṭhitasaddhe ñatvā puna tesaṃ

兹有欲以衣服等作布施者，他（比丘）的心里虽然很想那些东西，但因本于他的恶欲而加以拒绝，等到知道了诸居士业已笃[dǔ]信自己，并且他们屡屡这样说：

Ñ(I,67): Herein, [a bhikkhu] is invited to accept robes, etc., and, precisely because he wants them, he refuses them out of evil wishes. And then, since he knows that those householders believe in him implicitly, when they think

Dic: tattha : [adv.] there; in that place. cīvara : [nt.] the yellow robe (of a Buddhist monk). cīvaradāna : [nt.] donation of robes. nimantita : [pp. of nimanteti] invited. nimanteti : [ni + mant + e] invites. sata : [adj.] mindful; conscious. (nt.), a hundred. nissāya (ind.), by means of; by one's support; near by. paṭikkhipati : [paṭi + khip + a] rejects; refuses; opposes. gahapati : [m.] master of a house. suppatiṭṭhita : [pp.] firmly established. saddha : [adj.] believing; faithful; devoted. || saddhā (f.) faith; devotion. ñatvā : [abs. of jānāti] having known; having found out. puna : [ind.] again. Han: In Pāḷi-Burmese Dictionary, tadatthi = wants that.

‘‘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.

「啊！尊者少欲，不欲接受我们的任何东西，如果他能接受一点什么，实为我们的极大功德」，于是用种种方法去表示为了怜悯他们的愿望而接受他拿来的上等的衣服等物。以后便使居士们惊喜，甚至用车辆运东西来供养了。当知是名拒绝资具(paccayapaṭisedhana; 以资具受用 paccayapaṭisevanasaṅkhātaṃ)诡诈事。

Ñ: 'Oh, how few are our lord's wishes! He will not accept a thing! How lucky for us if he would accept just a little thing!' and they put fine robes, etc., before him by various means, he then accepts, making a show that he wants to be compassionate towards them — it is this hypocrisy of his, which becomes the cause of their subsequently bringing them even by cartloads, that should be understood as the instance of scheming called rejection of requisites(paccayapaṭisevanasaṅkhātaṃ).

Dic: aho : [ind.] exclamation of surprise or consternation. ayya : [m.] gentleman; lord; master. (adj.), noble. appiccha : [adj.] easily satisfied; desiring little. kiñci : [ind.] something. paṭiggaṇhāti : [paṭi + gah + ṇhā] takes; receives; accepts. icchati : [is + a] wishes; desires; longs for. suladdha : [adj.] well gained. vata : [ind.] surely; certainly; indeed; alas. (nt.), a religious duty or observance. no : negative and adversative particle. assa : [3rd sing. potential] may be. (Dat. and Gen. sing. of ima:) to this; of this. (m.), 1. a horse; 2. a corner. sace : [ind.] if. appamatta : [adj.] (a + pamatta:) vigilant; careful; alert. (appa + matta:) slight; insignificant. appamattaka : [nt.] a trifle. nānāvidha : [adj.] various; divers. upāya (m.), way; means; resource. paṇīta : [adj.] excellent; delicious. cīvara : [nt.] the yellow robe (of a Buddhist monk). upaneti : [upa + nī + e] brings up; conduces; presents; gives. tato : [ind.] from there; from that; thence; therefore; thereupon. pabhuti : [ind.] beginning from; since; subsequently. (ṭatopabhuti= thenceforth). api : [ind.] and; even; and then. sakaṭabhāra : [m.] a cartload. [upanāmanahetubhūtaṃ] upanāmeti : [upa + nam + e] brings near; offers. hetu : [m.] cause; reason; condition. bhūta : [pp. of bhavati] become; existed. vimhāpana : [nt.] surprising. veditabba : [pt.p. of] should be known. Chew: He will not(na) wish(icchati) to accept(paṭiggaṇhituṃ) a thing(kiñci)! Han: tadanuggahakāmataṃyeva āvikatvā making a show that he wants to be compassionate towards them: it is this hypocrisy of his tad: such, such like, of such (good) qualities, anuggaha: [nt.] favour; help; assistance. kāmatā: desirous (Bur Dic) āvi: [ind.] openly; before one's eyes. kata: [pp. of karoti] done; made; finished; fulfilled Han: Burmese translation is something like this: When the followers offer him fine robes, etc., desiring to show them that [he acknowledges their saddha and] he wants to do them a favour, he accepts the commodities.

Visuddhimagga I-66

17. Imissā pana pāḷiyā evamattho veditabbo.

当知这些圣典的文句亦有如下的意义。

Ñ(I,66): The meaning of this text should be understood as follows:

Dic: pana : [(Adversative and interogative particle) ind.] and; yet; but; out the contrary; and now; more over. veditabba : [pt.p. of] should be known. vedeti : [vid + e] feels; senses; knows.

Kuhananiddese tāva lābhasakkārasilokasannissitassāti lābhañca sakkārañca kittisaddañca sannissitassa, patthayantassāti attho.

先释关于诡诈的一节：「利养恭敬名誉所执著者」，是执着希求于利养恭敬及名誉的意思。

Ñ: Firstly, as regards description of scheming: on the part of one bent on gain, honour and renown is on the part of one who is bent on gain, on honour, and on reputation; on the part of one who longs for them, is the meaning.

Dic: niddesa : [m.] description; analytic explanation. patthayati : [pa + atth + aya] wishes for; desires; aspires. patthayanta : [pr.p. of patthayati] wishing for; desiring; aspiring. Han: The Burmese translation on this definition is as follows: [lābhasakkārasilokasannissitassāti] means (attho) on the part of the one who is bent on (sannissitassa) - (i) ordinary gains such as robes and other ordinary materials (lābhañca); (ii) special materials or specially prepared goods (sakkārañca), (iii) reputation (kittisaddañca) with the desire [and craving taṇhā] (patthayantassāti) Han: I think the English translation of sakkāra is more accurate than the Burmese translation. In the Burmese translation, the author puts the word taṇhā in square brackets together with patthayantassāti.

Pāpicchassāti asantaguṇadīpanakāmassa.

[PTS 024]「恶欲者」，是无道德而欲示其有道德者。

Ñ: [24] Of one of evil wishes: of one who wants to show qualities that he has not got.

Dic: asanta : [adj.] non-existing; the wicked. guṇa : [m.] virtue; quality; a cord or string; a bow-string; (with numerals: diguṇa = twofold). dīpanā : [f.] illustration; explanation. Han: Pāpicchassāti asanta guṇa dīpanakāmassa. In Pāḷi-English Dictionary you can find only dīpana. In Pāḷi-Burmese Dictionary there is another word dīpanakāma which means exactly what Ven Ñāṇamoli had used: *wants to show*. Ñ: [24] Of one of evil wishes (pāpicchassāti): of one who *wants to show* (dīpanakāma) qualities (guṇa) that he has not got (asanta).

Icchāpakatassāti icchāya apakatassa, upaddutassāti attho.

「为欲所败者」，是为欲所击败而被征服的意思。

Ñ: A prey to wishes: the meaning is, of one who is attacked by them.

Dic: upadduta : [pp. of upaddaveti] annoyed; troubled. upaddaveti : [upa + dav + e] annoys; troubles. Han: Burmese translation: oppressed by desire (icchāpakatassāti): the meaning (attho) is, of one in whom [right livelihood] is done away with (apakata) and oppressed and troubled (upadduta) by desires (icchā). Dic: apakata: [pp. of apakaroti] put off; done away. Dic: upadduta: [pp. of upaddaveti] annoyed; troubled. Explanation given: The desires are unprofitable in the sense that they do away with the right livelihood. When the desires are unprofitable and preventing the right livelihood, it is, in a way, afflicting or oppressing the person. That is why upadduta is added to emphasize the afflicting or oppressing nature of the desires. Han: It may be rather confusing. Kindly refer to the Chinese translation also. Chew: The Chinese translation for [Icchāpakatassāti icchāya apakatassa, upaddutassāti attho] is: [Defeated by desire: the meaning is, of one who is defeated by desire and being conquered.]

Ito paraṃ yasmā paccayapaṭisevanasāmantajappanairiyāpathasannissitavasena mahāniddese tividhaṃ kuhanavatthu āgataṃ. Tasmā tividhampetaṃ dassetuṃ paccayapaṭisevanasaṅkhātena vāti evamādi āraddhaṃ.

此后的拒绝资具(paccayapaṭisedhana; 以资具受用 paccayapaṭisevana)、迂回之说、假肃威仪的三种诡诈之事，因为是来自《大义释(mahāniddese)》，所以现在来显示此三事也用所谓拒绝资具等开始而加以说明。

Ñ: And after this the passage beginning or by what is called rejection of requisites is given in order to show the three instances of scheming given in the Mahā-Niddesa as rejection of requisites(paccayapaṭisedhana), indirect talk, and that based on deportment.

Han: There are three instances of scheming (kuhanavatthu). They are: (1) paccayapaṭisevana = using requisites (Dic: meaning). (2) sāmantajappana = indirect talk. (3) iriyāpathasannissita = based on deportment. paccaya: [m.] cause; votive; requisite; means; support. paṭisevana: [nt.] practising; using; following. sāmanta-jappā: indirect talk. iriyāpatha: deportment. sannissita: based on, connected with, attached to. Now, the difficulty is the English translation of paccayapaṭisevana is "rejection of requisites", whereas, the Dictionary meaning is "using of requisites". The gist of Burmese translation of the whole paragraph is as follows. When the followers offer the monk robes and other commodities, the monk rejects them, saying that he does not need them. Actually, he wants them. It is only a ploy, so that the followers have more saddha and offer the monk more commodities. So, it is true that one of the instances of kuhana is rejection of requisites. But the Pāḷi word "paccayapaṭisevana" does not say rejection. I do not know how to understand the first sentence. You have highlighted the words "based on deportment". That means the monk purposely walks, stands, sits and lies down (iriyāpatha) according to the rules, just to impress the followers, so that the followers will have more saddha towards him. Chew: In Ñ's footnote: The rendering 'rejection of requisites' takes the preferable reading paṭisedhana though the common reading here is paṭisevana (cultivation). In Chinese version's footnote: The word "rejection of requisites" (paccayapaṭisedhana) is translated from the Sinhalese version; according to Pāḷi-text society version, "using of requisites" (paccayapaṭisevana) is used. Based on the explanation in the content, it is better to apply "rejection of requisites" (paccayapaṭisedhana).

Visuddhimagga I-65

‘‘Tattha katamā lābhena lābhaṃ nijigīsanatā?

什么是以利求利(lābhena lābhaṃ nijigīsanatā)？

Ñ(I,65): 'Herein, what is pursuing gain with gain(lābhena lābhaṃ nijigīsanatā)?

Han : nijigīsanatā: desire for, pursuing

Lābhasakkārasilokasannissito pāpiccho icchāpakato ito laddhaṃ āmisaṃ amutra harati, amutra vā laddhaṃ āmisaṃ idha āharati. Yā evarūpā āmisena āmisassa eṭṭhi gaveṭṭhi pariyeṭṭhi esanā gavesanā pariyesanā, ayaṃ vuccati lābhena lābhaṃ nijigīsanatā’’ti (vibha. 862-865).

即为利养、恭敬、名誉所执着的恶欲者、及为欲所败者，将此处所得之物拿到彼处，或将彼处所得之物拿到此处，如是以（甲）物而希求、贪求、遍求、希望、贪望、遍望于（乙）物，是名以利求利」。

Ñ: Seeking, seeking for, seeking out, going in search of, searching for, searching out material goods by means of material goods, such as carrying there goods that have been got from here, or carrying here goods that have been got from there, by one bent on gain, honour and renown, by one of evil wishes, a prey to wishes - this is called pursuing gain with gain' (Vbh. 352-53).

Dic: laddha : [pp. of labhati or labbhati] obtained; received. labbhati : [labh + ya] to be obtained or received. āmisa : [nt.] food; flesh; bait; gain. (adj.) material. amutra : [adj.] in such and such a place. harati : [har + a] carries; takes away; plunders; steals. Han: The nearest English meaning of the Burmese translation of 'icchāpakato' is: “afflicted by desires” or “oppressed by desires”. I break up the Pāḷi paragraph as follows and put in the English translation in their appropriate places. The Burmese translation is the same as the English translation. By this way, it makes things easier to understand. If you still have problem, please let me know. (1) Tattha katamā lābhena lābhaṃ nijigīsanatā? Herein, what is pursuing gain with gain? [nijigīsanatā: desire for, pursuing] -------------------- (2) Lābhasakkārasilokasannissito pāpiccho icchāpakato by one bent on gain, honour and renown, by one of evil wishes, a prey to wishes -------------------- (3) ito laddhaṃ āmisaṃ amutra harati, such as carrying there goods that have been got from here [laddha: [pp. of labhati or labbhati] obtained; received] [āmisa: [nt.] food; flesh; bait; gain. (adj.) material] [amutra: [adj.] in such and such a place] [harati: [har + a] carries; takes away; plunders; steals] Han: He carries the goods that he obtained from this house to another house. -------------------- (4) amutra vā laddhaṃ āmisaṃ idha āharati. or carrying here goods that have been got from there, Han: He carries the goods that he obtained from another house to this house. -------------------- (5) Yā evarūpā āmisena āmisassa searching out material goods by means of material goods Han: By carrying out the steps (3) and (4) he is *fishing out* the goods from one house with the goods from another house. That is what is called searching out material goods by means of material goods. -------------------- (6) eṭṭhi / gaveṭṭhi / pariyeṭṭhi / esanā / gavesanā / pariyesanā, Seeking / seeking for / seeking out / going in search of / searching for / searching out Han: All these different words have the same meaning, i.e., seeking and searching for. -------------------- (7) ayaṃ vuccati lābhena lābhaṃ nijigīsanatā’’ti this is called pursuing gain with gain'

Visuddhimagga I-64

‘‘Tattha katamā nippesikatā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ akkosanā vambhanā garahanā ukkhepanā samukkhepanā khipanā saṃkhipanā pāpanā sampāpanā avaṇṇahārikā parapiṭṭhimaṃsikatā, ayaṃ vuccati nippesikatā.

什么是瞋骂示相(nippesikatā)？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，对于他人怒骂、侮蔑[wǔ miè]、呵责、冷语、极冷语、嘲笑、极嘲笑、恶口、极恶口、恶宣传、阴口，是名瞋骂示相。

Ñ(I,64): 'Herein, what is belittling(nippesikatā)? Abusing of others, disparaging, reproaching, snubbing, continual snubbing, ridicule, continual ridicule, denigration, continual denigration, tale-bearing, backbiting, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes - this is called belittling.

Han: The nearest English meaning of the Burmese translation of 'icchāpakato' is: “afflicted by desires” or “oppressed by desires”. Most of the English translations are in line with the Burmese translation. belittling (nippesikatā) abusing, ridiculing, snubbing, etc. with the aim to gain laabha. abusing (akkosanā) abusing. disparaging (vambhanā) saying with contempt. reproaching (garahanā) reproaching. snubbing (ukkhepanā) sarcastic [e.g. saying the follower who never donates as the *great donor*]. continual snubbing (samukkhepanā) continually sarcastic. ridicule (khipanā) ridicule. continual ridicule (saṃkhipanā) continual ridicule. denigration (pāpanā) denigration [e.g. saying that this follower never donates]. continual denigration (sampāpanā) continual denigration. tale-bearing (avaṇṇahārikā) tale-bearing [e.g. saying that this follower is ungrateful person]. backbiting (parapiṭṭhimaṃsikatā) backbiting [talking ill of him at his back].

Visuddhimagga I-63

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

什么是现相(nemittikatā)？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，对于他人示相、示相业、暗示、暗示业、迂回谈、曲折说，是名现相。

Ñ(I,63): 'Herein, what is hinting(nemittikatā)? A sign to others, giving a sign, indication, giving indication, indirect talk, roundabout talk, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes - this is called hinting.

Han: The nearest English meaning of the Burmese translation of 'icchāpakato' is: “afflicted by desires” or “oppressed by desires”. This time, the English translation and Burmese translation are the same, but the Note indicates both verbal and bodily actions [and not just talking]. hinting (nemittikatā) hinting. a sign (nimittaṃ) a sign [to remind the follower to give donation]. giving a sign (nimittakammaṃ) the act of giving a sign. indication (obhāso) indication of what he wants. giving indication (obhāsakammaṃ) the act of giving indication of what he wants. indirect talk (sāmantajappā) speaking of something which relates indirectly to what he wants. roundabout talk (parikathā) to speak in a circles around what he wants. Note: The speaking (verbal action) and the indications by (bodily action) constitute (nemittikatā).

MP3 Visuddhimagga Talks - part 07B

{07b-visuddhimagga-01} – (pp.96, para.51 – pp.98, para.55) 9. Books

{07b-visuddhimagga-02} – (pp.98, para.56 – pp.99, para.58) 10. Supernormal powers; Approach the Good Friend, the giver of a meditation subject.

{07b-visuddhimagga-03} – (pp.99, para.61 – pp.102, para.72) The Good Friend.

MP3 Visuddhimagga Talks - part 07A

Part II. Concentration, Chapter III. Description of Concentration – Taking a Meditation Subject.

{07a-visuddhimagga-01} – (pp.84, para.1 – pp.85, para.3)

{07a-visuddhimagga-02} – (pp.85, para.4 – pp.85, para.5)

{07a-visuddhimagga-03} – (pp.86, para.6 – pp.86, para.9)

{07a-visuddhimagga-04} – (pp.87, para.14 – pp.89, para.22)

{07a-visuddhimagga-05} – (pp.90, para.27 – pp.91, para.28)

{07a-visuddhimagga-06} – (pp.91, para.29 – pp.91, para.31)

{07a-visuddhimagga-07} – (pp.93, para.35 – pp.96, para.49)

Visuddhimagga I-62

‘‘Tattha katamā lapanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paresaṃ ālapanā lapanā sallapanā ullapanā samullapanā unnahanā samunnahanā ukkācanā samukkācanā anuppiyabhāṇitā cāṭukamyatā muggasūpyatā pāribhaṭyatā, ayaṃ vuccati lapanā.

什么是虚谈(lapanā)？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，对于他人无问虚谈(ālapanā)、虚谈、极虚谈、赞虚谈、极赞虚谈、缠络语、极缠络语、举说、极举说、随爱语、谄谀语、豆汤语、养育状，是名虚谈。

Ñ(I,62): 'Herein, what is talking(lapanā)? Talking at(ālapanā) others, talking, talking round, talking up, continual talking up, persuading, continual persuading, suggesting, continual suggesting, ingratiating chatter, flattery, bean-soupery, fondling, on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes - this is called talking.

Han: The nearest English meaning of the Burmese translation of 'icchāpakato' is: “afflicted by desires” or “oppressed by desires”. Your main point: Talking at (ālapanā)? Dictionary: ālapanā (f.), entreaty. Burmese translation: ālapanā: starting to speak [with the aim to get charity or donation] ---------- Han: The rest of the translations are as follows. When compared with the English translation and Burmese translation, some are the same, and some are slightly different. You can take whichever you prefer. others (paresaṃ) others talking (lapanā) reply when asked talking round (sallapanā) speaking repeatedly talking up (ullapanā) flattery continual talking up (samullapanā) flattery in everything persuading (unnahanā) persuading [so that one cannot refuse to donate] continual persuading (samunnahanā) persuading for everything suggesting (ukkācanā) flattery continual suggesting (samukkācanā) flattery in everything ingratiating chatter (anuppiyabhāṇitā) repeatedly speaking nice or lovable words flattery (cāṭukamyatā) speaking humbly [so that the followers will love him] bean-soupery (muggasūpyatā) speech like bean-soup fondling (pāribhaṭyatā) speaking gently while fondling the children like a babby-sitter gain (lābha) gain; acquisition. honour (sakkāra) honour renown (siloka) fame on the part of one bent on (sannissita) connected with; based on. of one of evil wishes (pāpicchassa) evil desires a prey to wishes (icchāpakatassa) afflicted by or oppressed by desire ---------- Note: In Burmese translation, ullapanā and ukkācanā are the same. But in Dictionary they are different. ullapanā: [f.] enticement; extolling. ukkācanā (f.) enlightening, clearing up, instruction. Therefore, please compare with the Chinese translation and take the best one. Chew: In the Chinese translation, the words, ullapanā(赞虚谈) and ukkācanā(举说), are very close in meaning. Both also have the meaning of praising, flattery, extolling. In my understanding, ullapanā just like praising with unreal. And ukkācanā just like praising with fact but with bad motive.

Visuddhimagga I-61

Kuhanātiādīsu ayaṃ pāḷi, ‘‘tattha katamā kuhanā? Lābhasakkārasilokasannissitassa pāpicchassa icchāpakatassa yā paccayapaṭisevanasaṅkhātena vā sāmantajappitena vā iriyāpathassa vā aṭṭhapanā ṭhapanā saṇṭhapanā bhākuṭikā bhākuṭiyaṃ kuhanā kuhāyanā kuhitattaṃ, ayaṃ vuccati kuhanā.

「诡诈」等，在圣典中这样解释：「什么是诡诈(kuhanā)？即为利养、恭敬、名誉所执着的恶欲者、为欲所败者，所谓以拒绝资具(paccayapaṭisedhana; 以资具受用 paccayapaṭisevana)，或以迂回之说，或以威仪的装束，做作，矫饰，颦眉，蹙额，诡诈，虚伪，欺诈，是名诡诈。

Ñ(I,61): As regards scheming, etc. (§42), this is the text: 'Herein, what is scheming(kuhanā)? It is the grimacing, grimacery, scheming, schemery, schemedness, by what is called rejection of requisites or by indirect talk, or it is the disposing, posing, composing, of the deportment on the part of one bent on gain, honour and renown, of one of evil wishes, a prey to wishes – this is called scheming.

Han: kuhanā: [f.] deceit; hypocrisy; fraud. Lābhasakkārasilokasannissitassa = lābha + sakkāra + siloka + sannissitassa lābha: [m.] gain; acquisition. sakkāra: [m.] honour; fame. lābhasakkāra : [m.] gain and honour. siloka: [m.] fame. sannissita: [adj.] connected with; based on. Han: The nearest English meaning of the Burmese translation of 'icchāpakato' is: “afflicted by desires” or “oppressed by desires”.

Visuddhimagga I-60

Ājīvapārisuddhisīlaṃ

3.活命遍净戒

(c) The virtue of livelihood purification

16. Idāni indriyasaṃvarasīlānantaraṃ vutte ājīvapārisuddhisīle ājīvahetu paññattānaṃ channaṃ sikkhāpadānanti yāni tāni ‘‘ājīvahetu ājīvakāraṇā pāpiccho icchāpakato asantaṃ abhūtaṃ uttarimanussadhammaṃ ullapati, āpatti pārājikassa.

今于根律仪戒之后而说活命遍净戒。「为活命之因而制定的六种学处」如下：「（一）恶欲者，为欲所败者，为活命因及活命原由，实无所得而说得上人法，犯（第四）波罗夷罪。

Ñ(I,60): (c) Now as regards the virtue of livelihood purification mentioned above next to the virtue of restraint of the faculties(§42), the words of the six precepts announced on account of livelihood mean, of the following six training precepts announced thus: 'With livelihood as cause, with livelihood as reason, one of evil wishes, a prey to wishes, lays claim to a higher than human state that is non-existent, not a fact', the contravention of which is Defeat;

Dic: Contravention = violation. Han: The nearest English meaning of the Burmese translation of 'icchāpakato' is: “afflicted by desires” or “oppressed by desires”. In Burmese translation: [With livelihood as cause (ājīvahetu), the following six (channaṃ) training precepts (sikkhāpadānanti) are announced (paññattānaṃ) thus:] paññatti : [f.] designation; name; concept; idea; a regulation. In such a case, in Burmese, “paññatti” is more forceful. It means it is introduced as a rule or regulation which must be followed.

Ājīvahetu ājīvakāraṇā sañcarittaṃ samāpajjati, āpatti saṅghādisesassa.

（二）为活命因及活命原由而作媒介者，犯（第五）僧残罪。

Ñ: 'With livelihood as cause, with livelihood as reason, he acts as go-between', the contravention of which is an offence entailing a Meeting of the Order;

Han: sañcaritta: (nt.) going backwards & forwards, acting as go-between. In a vinaya book it is stated that 227 rules are divided into eight sections in accordance with the penalty assigned by each rule: (1) pārājika, defeat; (2) saṅghādisesassa, formal meeting; (3) aniyata, undetermined; (4) nissaggiya pācittīya, forfeiture and confession; (5) pācittiya, confession, (6) pāṭidesanīya, acknowledgement; (7) sekhiya, training; and (8) adhikaraṇa-samatha, settlement of issues. Three of these terms, though, do not denote penalties. The (3) aniyata rules give directions for judging uncertain cases; the (7) sekhiya rules simply say the trainings to be followed, without assigning a particular penalty for not following them; and the (8) adhikaraṇasamatha rules give procedures to follow in settling issues that may arise in the community. Thus there are only five types of penalty, ranging from permanent expulsion from the Community to simple confession in the presence of another bhikkhu. Penalties derived from the (1) pārājika and (2) saṅghādisesassa rules include thullaccaya (grave offense) and dukkaṭa (wrong doing). -------------------- Han: We will be seeing thullaccaya, (5) pācittiya, (6) pāṭidesanīya, and dukkaṭa offenses as we read along.

Ājīvahetu ājīvakāraṇā ‘yo te vihāre vasati so bhikkhu arahā’ti bhaṇati, paṭivijānantassa āpatti thullaccayassa.

（三）为活命因及活命原由而如是公开的说：『住在某精舍中的那位比丘是阿罗汉』，犯偷兰遮罪（舍堕）。

Ñ: 'With livelihood as cause, with livelihood as reason, he says “A bhikkhu who lives in your monastery is an Arahant”', the contravention of which is a Serious Offence in one who is aware of it;

Dic: vihāra : [m.] an abode; a dwelling place; mode of life; passing the time. vasati : [vas + a] lives; abides; dwells; stays. bhaṇati : [bhaṇ + a] speaks; tells; preaches. paṭivijānāti : [paṭi + vi + ñā + nā] recognizes; knows. Note: 『中文版原文，少了翻译 ‘ājīvakāraṇā ’ - ‘及活命原由’。』 Han: In the Burmese translation it added that the monk is telling the owner of the monastery or his followers like this, with the idea that “that bhikkhu who is staying in your monastery is Arahant” means he himself, as he is staying at that monastery at that time. In other words, he is telling that he is an Arahant, which is not true. Then if the follower is aware of it or believes in it (paṭivijānantassa), the monk has committed (āpatti thullaccayassa).

Ājīvahetu ājīvakāraṇā bhikkhu paṇītabhojanāni agilāno attano atthāya viññāpetvā bhuñjati, āpatti pācittiyassa.

（四）为活命因及活命原由，无病比丘，为了自己而用意令作美味而食者，犯（第三十九）单堕罪。

Ñ: 'With livelihood as cause, with livelihood as reason, a bhikkhu who is not sick eats superior food that he has ordered for his own use', the contravention of which is an offence Requiring Expiation;

Sayādaw U Sīlānanda: [superior = rich]; [ordered = asked]; [Expiation = Confession]. Dic: paṇīta : [adj.] excellent; delicious. bhojana : [nt.] food; meal. gilāna (adj.), sick; unwell; a sick person. atta : [m.] soul; oneself. attha : [m.] welfare; gain; wealth; need; want; use; meaning; destruction. (attha pres. 2nd plu. of atthi.) atthāya : [dat. of attha] for the sake of, Kilamatthāya = what for? viññāpeti : [vi + ñā + āpe] informs; teaches; intimates. viññāpetvā : [abs. of viññāpeti] having informed; having taught; having intimated. bhuñjati : [bhuj + ṃ-a] eats; enjoys. Han: I think Sayādaw U Sīlānanda’s suggestions are better than the Ven Ñāṇamoli’s translation of those words pointed out by the Sayādaw. They are in line with the Burmese translation that I have. As a monk, (viññāpetvā) means “ask for” or “beg for”, but not definitely “order”. [The Thai book on Vinaya that I have also translate pācittiyassa as Confession.]

Ājīvahetu ājīvakāraṇā bhikkhunī paṇītabhojanāni agilānā attano atthāya viññāpetvā bhuñjati, āpatti pāṭidesanīyassa.

（五）为活命因及活命原由，无病比丘尼，为了自己而用意令作美味而食者，犯（第三）悔过罪。

Ñ: 'With livelihood as cause, with livelihood as reason, a bhikkhuni who is not sick eats superior food that she has ordered for her own use', the contravention of which is an Offence Requiring Confession;

Sayādaw U Sīlānanda: [superior = rich]; [ordered = asked]; [Offence Requiring Confession => Offence Requiring Special Confession].

Ājīvahetu ājīvakāraṇā sūpaṃ vā odanaṃ vā agilāno attano atthāya viññāpetvā bhuñjati, āpatti dukkaṭassā’’ti (pari. 287) evaṃ paññattāni cha sikkhāpadāni, imesaṃ channaṃ sikkhāpadānaṃ.

（六）为活命因及活命原由，无病，但为了自己而用意令作汤或饭 [PTS 023] 而食者，犯恶作罪」。这便是制定的六学处。

Ñ: 'With livelihood as cause, with livelihood as reason, one who is not sick eats curry or boiled rice [23] that he has ordered for his own use', the contravention of which is an Offence of Wrongdoing (Vin.v,146). Of these six precepts.

Sayādaw U Sīlānanda: [ordered = asked]. Dic: sūpa : [m.] curry. odana : [nt.; m.] boiled rice. paññatta : [pp. of paññāpeti] regulated or made a rule; made known; declared; prepared (a set, etc.). sikkhāpada : [nt.] a precept; a religious rule. evaṃ: [adv.] thus; in this way. imaṃ: this, these. Han: The Dictionary translation of the Pāḷi text is [Six precepts are declared in this way. These are the six precepts.] The Burmese translation is also very near to this translation.