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Cдержанность согласно Патимоккхе как вид нравственности Палийский оригинал
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| 14.Tatrāyaṃ ādito paṭṭhāya anupubbapadavaṇṇanāya saddhiṃ vinicchayakathā. | 43.Here is an explanatory exposition together with a word commentary starting from the beginning. | |
| Idhāti imasmiṃ sāsane. | (a) Here: in this dispensation. | |
| Bhikkhūti saṃsāre bhayaṃ ikkhaṇatāya vā bhinnapaṭadharāditāya vā evaṃ laddhavohāro saddhāpabbajito kulaputto. | A bhikkhu: a clansman who has gone forth out of faith and is so styled because he sees fear in the round of rebirths (saṃsāre bhayaṃ ikkhanatā) or because he wears cloth garments that are torn and pieced together, and so on. | |
| Pātimokkhasaṃvarasaṃvutoti ettha pātimokkhanti sikkhāpadasīlaṃ. | Restrained with the Pātimokkha restraint: here “Pātimokkha” (Rule of the Community)11 is the virtue of the training precepts; |
Comm. NT: 11. The Suttavibhaṅga, the first book of the Vinaya Piṭaka, contains in its two parts the 227 rules for bhikkhus and the rules for bhikkhunī... Все комментарии (1) |
| Tañhi yo naṃ pāti rakkhati, taṃ mokkheti mocayati āpāyikādīhi dukkhehi, tasmā pātimokkhanti vuccati. | for it frees (mokkheti) him who protects (pāti) it, guards it, it sets him free (mocayati) from the pains of the states of loss, etc., that is why it is called Pātimokkha. | |
| Saṃvaraṇaṃ saṃvaro, kāyikavācasikassa avītikkamassetaṃ nāmaṃ. | “Restraint” is restraining; this is a term for bodily and verbal non-transgression. | |
| Pātimokkhameva saṃvaro pātimokkhasaṃvaro. | The Pātimokkha itself as restraint is “Pātimokkha restraint.” | |
| Tena pātimokkhasaṃvarena saṃvuto pātimokkhasaṃvarasaṃvuto, upagato samannāgatoti attho. | “Restrained with the Pātimokkha restraint” is restrained by means of the restraint consisting in that Pātimokkha; he has it, possesses it, is the meaning. | |
| Viharatīti iriyati. | Dwells: bears himself in one of the postures. | |
| Ācāragocarasampannotiādīnamattho pāḷiyaṃ āgatanayeneva veditabbo. | 44. The meaning of possessed of [the proper] conduct and resort, etc., should be understood in the way in which it is given in the text. | |
| Vuttañhetaṃ – | For this is said: | |
| "Ācāragocarasampanno"ti atthi ācāro, atthi anācāro; | “Possessed of [the proper] conduct and resort: there is [proper] conduct and improper conduct. | |
| Tattha katamo anācāro? | Herein, what is improper conduct? | |
| Kāyiko vītikkamo vācasiko vītikkamo kāyikavācasiko vītikkamo, ayaṃ vuccati anācāro. | Bodily transgression, verbal transgression, bodily and verbal transgression—this is called improper conduct. | |
| Sabbampi dussīlyaṃ anācāro. | Also all unvirtuousness is improper conduct. | |
| Idhekacco veḷudānena vā pattadānena vā pupphaphalasinānadantakaṭṭhadānena vā cāṭukamyatāya vā muggasūpyatāya vā pāribhaṭyatāya vā jaṅghapesanikena vā aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati anācāro. | Here someone makes a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by bean-soupery, or by fondling, or by going on errands on foot, or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called improper conduct. | |
| Tattha katamo ācāro? | Herein, what is [proper] conduct? | |
| Kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo, ayaṃ vuccati ācāro. | Bodily non-transgression, verbal non-transgression, bodily and verbal non-transgression— this is called [proper] conduct. | |
| Sabbopi sīlasaṃvaro ācāro. | Also all restraint through virtue is [proper] conduct. | |
| Idhekacco na veḷudānena vā na pattana pupphana phalana sinānana dantakaṭṭhadānena vā na cāṭukamyatāya vā na muggasūpyatāya vā na pāribhaṭyatāya vā na jaṅghapesanikena vā na aññataraññatarena vā buddhapaṭikuṭṭhena micchāājīvena jīvikaṃ kappeti, ayaṃ vuccati ācāro. | Here someone “does not make a livelihood by gifts of bamboos, or by gifts of leaves, or by gifts of flowers, fruits, bathing powder, and tooth sticks, or by flattery, or by bean-soupery, or by fondling, or by going on errands on foot, or by one or other of the sorts of wrong livelihood condemned by the Buddhas—this is called [proper] conduct.” | |
| Gocaroti atthi gocaro atthi agocaro. | 45.“[Proper] resort: there is [proper] resort and improper resort. | |
| Tattha katamo agocaro? | Herein, what is improper resort? | |
| Idhekacco vesiyāgocaro vā hoti vidhavā, thullakumārikā, paṇḍaka, bhikkhunī, pānāgāragocaro vā hoti, saṃsaṭṭho viharati rājūhi rājamahāmattehi titthiyehi titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni assaddhāni appasannāni anopānabhūtāni akkosakaparibhāsakāni anatthakāmāni ahitakāmāni aphāsukakāmāni ayogakkhemakāmāni bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati agocaro. | Here someone has prostitutes as resort, or he has widows, old maids, eunuchs, bhikkhunīs, or taverns as resort; or he dwells associated with kings, kings’ ministers, sectarians, sectarians’ disciples, in unbecoming association with laymen; or he cultivates, frequents, honours, such families as are faithless, untrusting, abusive and rude, who wish harm, wish ill, wish woe, wish no surcease of bondage, for bhikkhus and bhikkhunīs, for male and female devotees —this is called improper resort. | |
| Tattha katamo gocaro? | Herein, what is [proper] resort? | |
| Idhekacco na vesiyāgocaro vā hoti - pe - na pānāgāragocaro vā hoti, asaṃsaṭṭho viharati rājūhi - pe - titthiyasāvakehi ananulomikena saṃsaggena, yāni vā pana tāni kulāni saddhāni pasannāni opānabhūtāni kāsāvapajjotāni isivātapaṭivātāni atthakāmāni - pe - yogakkhemakāmāni bhikkhūnaṃ - pe - upāsikānaṃ, tathārūpāni kulāni sevati bhajati payirupāsati, ayaṃ vuccati gocaro. | Here someone does not have prostitutes as resort … or taverns as resort; he does not dwell associated with kings … sectarians’ disciples, in unbecoming association with laymen; he cultivates, frequents, honours, such families as are faithful and trusting, who are a solace, where the yellow cloth glows, where the breeze of sages blows, who wish good, wish well, wish joy, wish surcease of bondage, for bhikkhus and bhikkhunīs, for male and female devotees—this is called [proper] resort. | |
| Iti iminā ca ācārena iminā ca gocarena upeto hoti samupeto upagato samupagato upapanno sampanno samannāgato, tena vuccati "ācāragocarasampanno"ti (vibha. 511). | Thus he is furnished with, fully furnished with, provided with, fully provided with, supplied with, possessed of, endowed with, this [proper] conduct and this [proper] resort. Hence it is said, ’Possessed of [the proper] conduct and resort’” (Vibh 246–47). | |
| Api cettha imināpi nayena ācāragocarā veditabbā. | 46.Furthermore, [proper] conduct and resort should also be understood here in the following way; | |
| Duvidho hi anācāro kāyiko vācasiko ca. | for improper conduct is twofold as bodily and verbal. | |
| Tattha katamo kāyiko anācāro? | Herein, what is bodily improper conduct? | |
| Idhekacco saṅghagatopi acittīkārakato there bhikkhū ghaṭṭayantopi tiṭṭhati, ghaṭṭayantopi nisīdati, puratopi tiṭṭhati, puratopi nisīdati, uccepi āsane nisīdati, sasīsampi pārupitvā nisīdati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, therānaṃ bhikkhūnaṃ anupāhanānaṃ caṅkamantānaṃ saupāhano caṅkamati, nīce caṅkame caṅkamantānaṃ ucce caṅkame caṅkamati, chamāya caṅkamantānaṃ caṅkame caṅkamati, there bhikkhū anupakhajjāpi tiṭṭhati, anupakhajjāpi nisīdati, navepi bhikkhū āsanena paṭibāhati, jantāgharepi there bhikkhū anāpucchā kaṭṭhaṃ pakkhipati, dvāraṃ pidahati, udakatitthepi there bhikkhū ghaṭṭayantopi otarati, puratopi otarati, ghaṭṭayantopi nhāyati, puratopi nhāyati, ghaṭṭayantopi uttarati, puratopi uttarati, antaragharaṃ pavisantopi there bhikkhū ghaṭṭayantopi gacchati, puratopi gacchati, vokkamma ca therānaṃ bhikkhūnaṃ purato purato gacchati, yānipi tāni honti kulānaṃ ovarakāni gūḷhāni ca paṭicchannāni ca yattha kulitthiyo kulakumāriyo nisīdanti, tatthapi sahasā pavisati, kumārakassapi sīsaṃ parāmasati, ayaṃ vuccati kāyiko anācāro. | “Here someone acts disrespectfully before the Community, and he stands jostling elder bhikkhus, sits jostling them, stands in front of them, sits in front of them, sits on a high seat, sits with his head covered, talks standing up, talks waving his arms … walks with sandals while elder bhikkhus walk without sandals, walks on a high walk while they walk on a low walk, walks on a walk while they walk on the ground … stands pushing elder bhikkhus, sits pushing them, prevents new bhikkhus from getting a seat … and in the bath house … without asking elder bhikkhus he puts wood on [the stove] … bolts the door … and at the bathing place he enters the water jostling elder bhikkhus, enters it in front of them, bathes jostling them, bathes in front of them, comes out jostling them, comes out in front of them … and entering inside a house he goes jostling elder bhikkhus, goes in front of them, pushing forward he goes in front of them … and where families have inner private screened rooms in which the women of the family … the girls of the family, sit, there he enters abruptly, and he strokes a child’s head” (Nidd I 228–29). This is called bodily improper conduct. | |
| Tattha katamo vācasiko anācāro? | 47.Herein, what is verbal improper conduct? | |
| Idhekacco saṅghagatopi acittīkārakato there bhikkhū anāpucchā dhammaṃ bhaṇati. | “Here someone acts disrespectfully before the Community. Without asking elder bhikkhus he talks on the Dhamma, | |
| Pañhaṃ vissajjeti, pātimokkhaṃ uddisati, ṭhitakopi bhaṇati, bāhāvikkhepakopi bhaṇati, antaragharaṃ paviṭṭhopi itthiṃ vā kumāriṃ vā evamāha – "itthannāme itthaṃgotte kiṃ atthi, yāgu atthi, bhattaṃ atthi, khādanīyaṃ atthi, kiṃ pivissāma, kiṃ khādissāma, kiṃ bhuñjissāma. | answers questions, recites the Pātimokkha, talks standing up, talks waving his arms … having entered inside a house, he speaks to a woman or a girl thus: ‘You, so- and-so of such-and-such a clan, what is there? Is there rice gruel? Is there cooked rice? Is there any hard food to eat? What shall we drink? What hard food shall we eat? What soft food shall we eat? | |
| Kiṃ vā me dassathā"ti vippalapati, ayaṃ vuccati vācasiko anācāro (mahāni. 87). | Or what will you give me?’ —he chatters like this” (Nidd I 230). This is called verbal improper conduct. | |
| Paṭipakkhavasena panassa ācāro veditabbo. | 48. Proper conduct should be understood in the opposite sense to that. | |
| Apica bhikkhu sagāravo sappatisso hirottappasampanno sunivattho supāruto pāsādikena abhikkantena paṭikkantena ālokitena vilokitena samiñjitena pasāritena okkhittacakkhu iriyāpathasampanno indriyesu guttadvāro bhojane mattaññū jāgariyamanuyutto satisampajaññena samannāgato appiccho santuṭṭho āraddhavīriyo ābhisamācārikesu sakkaccakārī garucittīkārabahulo viharati, ayaṃ vuccati ācāro. | Furthermore, a bhikkhu is respectful, deferential, possessed of conscience and shame, wears his inner robe properly, wears his upper robe properly, his manner inspires confidence whether in moving forwards or backwards, looking ahead or aside, bending or stretching, his eyes are downcast, he has (a good) deportment, he guards the doors of his sense faculties, knows the right measure in eating, is devoted to wakefulness, possesses mindfulness and full awareness, wants little, is contented, is strenuous, is a careful observer of good behaviour, and treats the teachers with great respect. This is called (proper) conduct. | |
| Evaṃ tāva ācāro veditabbo. | This firstly is how (proper) conduct should be understood. | |
| Gocaro pana tividho upanissayagocaro ārakkhagocaro upanibandhagocaroti. | 49.(Proper) resort is of three kinds: (proper) resort as support, (proper) resort as guarding, and (proper) resort as anchoring. | |
| Tattha katamo upanissayagocaro? | Herein, what is (proper) resort as support? | |
| Dasakathāvatthuguṇasamannāgato kalyāṇamitto, yaṃ nissāya assutaṃ suṇāti, sutaṃ pariyodapeti, kaṅkhaṃ vitarati, diṭṭhiṃ ujuṃ karoti, cittaṃ pasādeti. | A good friend who exhibits the instances of talk,12 in whose presence one hears what has not been heard, corrects what has been heard, gets rid of doubt, rectifies one’s view, and gains confidence; |
Comm. NT: 12. The “ten instances of talk” (dasa kathāvatthūni) refer to the kinds of talk given in the Suttas thus: “Such talk as is concerned with ef... Все комментарии (1) |
| Yassa vā pana anusikkhamāno saddhāya vaḍḍhati, sīlena, sutena, cāgena, paññāya vaḍḍhati, ayaṃ vuccati upanissayagocaro. | or by training under whom one grows in faith, virtue, learning, generosity and understanding—this is called (proper) resort as support. | |
| Katamo ārakkhagocaro? | 50.What is (proper) resort as guarding? | |
| Idha bhikkhu antaragharaṃ paviṭṭho vīthiṃ paṭipanno okkhittacakkhu yugamattadassāvī susaṃvuto gacchati, na hatthiṃ olokento, na assaṃ, na rathaṃ, na pattiṃ, na itthiṃ, na purisaṃ olokento, na uddhaṃ ullokento, na adho olokento, na disāvidisaṃ pekkhamāno gacchati, ayaṃ vuccati ārakkhagocaro. | Here “A bhikkhu, having entered inside a house, having gone into a street, goes with downcast eyes, seeing the length of a plough yoke, restrained, not looking at an elephant, not looking at a horse, a carriage, a pedestrian, a woman, a man, not looking up, not looking down, not staring this way and that” (Nidd I 474). This is called (proper) resort as guarding. | |
| Katamo upanibandhagocaro? | 51.What is (proper) resort as anchoring? | |
| Cattāro satipaṭṭhānā yattha cittaṃ upanibandhati. | It is the four foundations of mindfulness on which the mind is anchored; | |
| Vuttañhetaṃ bhagavatā – "ko ca, bhikkhave, bhikkhuno gocaro sako pettiko visayo? | for this is said by the Blessed One: “Bhikkhus, what is a bhikkhu’s resort, his own native place? | |
| Yadidaṃ cattāro satipaṭṭhānā"ti (saṃ. ni. 5.372), ayaṃ vuccati upanibandhagocaro. | It is these four foundations of mindfulness” (S V 148). This is called (proper) resort as anchoring. | |
| Iti iminā ca ācārena iminā ca gocarena upeto - pe - samannāgato. | Being thus furnished with … endowed with, this (proper) conduct and this (proper) resort, | |
| Tenapi vuccati ācāragocarasampannoti. | he is also on that account called “one possessed of (proper) conduct and resort.” | |
| Aṇumattesu vajjesu bhayadassāvīti aṇuppamāṇesu asañcicca āpannasekhiyaakusalacittuppādādibhedesu vajjesu bhayadassanasīlo. | 52.Seeing fear in the slightest fault (§42): one who has the habit (sīla) of seeing fear in faults of the minutest measure, of such kinds as unintentional contravening of a minor training rule of the Pātimokkha, or the arising of unprofitable thoughts. | |
| Samādāya sikkhati sikkhāpadesūti yaṃkiñci sikkhāpadesu sikkhitabbaṃ, taṃ sabbaṃ sammā ādāya sikkhati. | He trains himself by undertaking (samādāya) the precepts of training: whatever there is among the precepts of training to be trained in, in all that he trains by taking it up rightly (sammā ādāya). | |
| Ettha ca "pātimokkhasaṃvarasaṃvuto"ti ettāvatā ca puggalādhiṭṭhānāya desanāya pātimokkhasaṃvarasīlaṃ dassitaṃ. | And here, as far as the words, “one restrained by the Pātimokkha restraint,” virtue of Pātimokkha restraint is shown by discourse in terms of persons.13 |
Comm. NT: 13. See Ch. IV n. 27. Все комментарии (1) |
| "Ācāragocarasampanno"tiādi pana sabbaṃ yathāpaṭipannassa taṃ sīlaṃ sampajjati, taṃ paṭipattiṃ dassetuṃ vuttanti veditabbaṃ. | But all that beginning with the words, “possessed of [proper] conduct and resort” should be understood as said in order to show the way of practice that perfects that virtue in him who so practices it. |