Dighanikaya 5.352_3

5.352_3

Ariyasāvakānaṃ pana maggasampayuttā virati setughātavirati nāma. Tattha purimā dve viratiyo yaṃ voropanādivasena vītikkamitabbaṃ jīvitindriyādivatthu, taṃ ārammaṇaṃ katvā pavattanti. Pacchimā nibbānārammaṇāva. Ettha ca yo pañca sikkhāpadāni ekato gaṇhati, tassa ekasmiṃ bhinne sabbāni bhinnāni honti. Yo ekekaṃ gaṇhati, so yaṃ vītikkamati, tadeva bhijjati. Setughātaviratiyā pana bhedo nāma natthi, bhavantarepi hi ariyasāvako jīvitahetupi neva pāṇaṃ hanati na suraṃ pivati. Sacepissa surañca khīrañca missetvā mukhe pakkhipanti, khīrameva pavisati, na surā. Yathā kiṃ? Koñcasakuṇānaṃ khīramissake udake khīrameva pavisati? Na udakaṃ. Idaṃ yonisiddhanti ce, idaṃ dhammatāsiddhanti ca veditabbaṃ. Yasmā pana saraṇagamane diṭṭhiujukakaraṇaṃ nāma bhāriyaṃ. Sikkhāpadasamādāne pana viratimattakameva. Tasmā etaṃ yathā vā tathā vā gaṇhantassāpi sādhukaṃ gaṇhantassāpi appaṭṭhatarañca appasamārambhatarañca. Pañcasīlasadisassa pana dānassa abhāvato ettha mahapphalatā mahānisaṃsatā ca veditabbā. Vuttañhetaṃ –

However, for noble disciples, the refraining associated with the path is called “refraining through severance.” Therein, the former two refrainings occur having made as their object that item, such as the life faculty, which is to be transgressed by means of destroying it and so on. The latter has Nibbāna alone as its object. And here, whoever takes the five training rules together, for him, when one is broken, all are broken. Whoever takes them one by one, whatever he transgresses, only that one is broken. But for refraining through severance, there is no breaking; for even in another existence, a noble disciple, even for the sake of his life, neither kills a living being nor drinks intoxicating liquor. Even if they mix intoxicating liquor and milk and pour it into his mouth, only the milk enters, not the liquor. Like what? As with cranes, when milk is mixed with water, only the milk enters, not the water. If you say, “This is achieved by its species,” it should also be understood, “This is achieved by natural law.” Moreover, in taking refuge, the rectification of view is a heavy burden. But in undertaking the training rules, it is mere refraining. Therefore, whether taking it this way or that, or taking it properly, it involves less difficulty and less enterprise. And because there is no gift equal to the five precepts, its state of having greater fruit and greater benefit should be understood here. For this has been said: