..续本文上一页locilata is also called Patilata (literary: repulsive creeper). Even so, extracted in that very moment, the young (or fresh) urine is called just puti (usually translated as “putrid” or “fermented”)."

　　The Sub-commentary continues to explain:

　　"[The Pali word] Putimuttan means urine which is repulsive in nature. Tarunan means fresh or young; as it flows out it is warm

　　. From that urine the early part of the flow is meant here. The urine flowing out from the genital

　　 remains warm due to the body temperature."

　　These details indicate that the prevailing translations of the Vinaya Pitaka might be incorrect. The Commentary and Sub-commentary leads us to a more practical and pragmatic end, supported by the direct translation of the Dhamma Samadana Sutta. Yet they”re often interpreted as meaning only putrid urine from a cow.

　　Just by consulting the relevant Commentary and its Sub-commentary all doubts regarding the real meaning can be cleared out. They state that urine – to be specific: one”s own urine – would not be agreeable to sight, smell or taste and accordingly has puti as an adjectival prefix. It is puti not because it is rotten or fermented but because its intrinsic nature is repulsive to the senses. If the common translations are changed in line with this interpretation the basic idea of using urine as a medicine becomes more palatable and, not to diminish, quite agreeable with the current research and literature on the subject.

　　It”s also interesting to note that the medicine mentioned in the Dhamma Samadana Sutta (one”s own urine mixed up with other herbal medicine) is recommended to any inpidual who”s suffering from jaundice rather than to a just to the bhikkhus as is otherwise the case in the Vinaya Pitaka. This tells that the medicine was not seen as just a “last choice” but as a truly effective remedy.

　　Conclusive remarks

　　In the light of this information we should look again at the very first quotation in this essay. The main theme so far is that repulsive urine as medicine, which is the last of the four requisites for bhikkhus, is considered to be the absolute minimum of medicine that a bhikkhu will need through out his life.

　　The Pali term Putimuttabhesajja is a compounded term made out of at least three pali roots; puti, mutta and bhesajja. As we”ve already seen this word has been translated as:

　　1.) Decomposing urine as medicine. Or as: 2.) Fermented urine as support.

　　The word puti literally means either decomposing or fermented, sometimes translated as rancid or putrefied. Muttam means urine, sometimes translated as cows” urine, and occasionally as ammonia. Bhesajjam means medicine.

　　In the Vinaya Pitaka, whether with the consultation of its Commentary or not, there is little chance to find out what kind of urine is meant because neither the Vinaya nor its Commentary adds any further light on the subject. In the Sutta Pitaka, on the other hand, especially in MN. Sutta No 46 and its relevant Commentary and Sub-commentary, there”s enough evidence to suggest a more pragmatic meaning than that commonly accepted today. "It would not be agreeable to sight, smell or taste" suggests that the adjective putidoes not mean any decomposition, fermentation or putrefaction but that urine is naturally disagreeable to sight, smell or taste – a statement most people would agree with. The original recommendation may not have meant any decomposition, fermentation or putrefaction at all, as the translators” has interpreted it so far. Nor do the scriptures in any way indicate that it was cow”s urine that the Buddha originally referred to.

　　The Sub-commentary says:

　　"As urine pass out from the genital it is warm due to the body heat". There is not a word or clue justifying the assumption that cows” urine is meant.

　　The interpretation I prefer, on the other hand, is quite in line with the Commentary and the Sub-commentary to the above mentioned Sutta and with the contemporary idea of using one”s own urine. Hence the translation to the first quotations could be rectified as follows:

　　"The religious life has your own (repulsive) urine as medicine for its resource. Thus you must endeavor to live all your life. Ghee, butter, oil, honey, and molasses are extra allowances."

　　Or: "Going forth [into the Holy Life] has your own (repulsive) urine as its support. For the rest of your life you are to endeavor at that. The extra allowances are; Ghee, fresh butter, oil, honey, sugar."

　　Likewise, all other quotations could be corrected accordingly. This should give a radical new approach to the prescription given by the Buddha. It certainly does give a new hope for a healthier lifestyle – not only for the bhikkhus but for all who seek to live a more independent kind of life.

《The Buddha Medicine》全文阅读结束。