| пали | Nyanamoli thera - english
|
Комментарии |
|
27.Sapadānacārikaṅgampi"loluppacāraṃ paṭikkhipāmi, sapadānacārikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti.
|
31.iv. The house-to-house seeker’s practice is undertaken with one of the following statements “I refuse a greedy alms round” or “I undertake the house-to-house seeker’s practice.”
|
|
|
Tena pana sapadānacārikena gāmadvāre ṭhatvā parissayābhāvo sallakkhetabbo.
|
Now, the house-to-house seeker should stop at the village gate and make sure that there is no danger.
|
|
|
Yassā racchāya vā gāme vā parissayo hoti, taṃ pahāya aññattha carituṃ vaṭṭati.
|
If there is danger in any street or village, it is allowable to leave it out and wander for alms elsewhere.
|
|
|
Yasmiṃ gharadvāre vā racchāya vā gāme vā kiñci na labhati, agāmasaññaṃ katvā gantabbaṃ.
|
When there is a house door or a street or a village where he [regularly] gets nothing at all, he can go [past it] not counting it as a village.
|
|
|
Yattha kiñci labhati, taṃ pahāya gantuṃ na vaṭṭati.
|
But wherever he gets anything at all it is not allowed [subsequently] to go [past] there and leave it out.
|
|
|
Iminā ca bhikkhunā kālataraṃ pavisitabbaṃ, evañhi aphāsukaṭṭhānaṃ pahāya aññattha gantuṃ sakkhissati.
|
This bhikkhu should enter the village early so that he will be able to leave out any inconvenient place and go elsewhere.
|
|
|
Sace panassa vihāre dānaṃ dentā antarāmagge vā āgacchantā manussā pattaṃ gahetvā piṇḍapātaṃ denti vaṭṭati.
|
But if people who are giving a gift [of a meal] in a monastery or who are coming along the road take his bowl and give alms food, it is allowable.
|
|
|
Iminā ca maggaṃ gacchantenāpi bhikkhācāravelāyaṃ sampattagāmaṃ anatikkamitvā caritabbameva.
|
And as this [bhikkhu] is going along the road, he should, when it is the time, wander for alms in any village he comes to and not pass it by.
|
|
|
Tattha alabhitvā vā thokaṃ labhitvā vā gāmapaṭipāṭiyā caritabbanti idamassa vidhānaṃ.
|
If he gets nothing there or only a little, he should wander for alms in the next village in order.
|
|
|
Pabhedato pana ayampi tividho hoti.
|
These are the directions for it. 32.This too has three grades.
|
|
|
Tattha ukkaṭṭho purato āhaṭabhikkhampi pacchato āhaṭabhikkhampi paṭikkamanaṃ āharitvā diyyamānampi na gaṇhati, pattadvāre pana pattaṃ vissajjeti.
|
Herein, one who is strict does not take alms brought from before or brought from behind or brought to the refectory and given there. He hands over his bowl at a door, however;
|
|
|
Imasmiñhi dhutaṅge mahākassapattherena sadiso nāma natthi.
|
for in this ascetic practice there is none equal to the Elder Mahā Kassapa,
|
|
|
Tassapi pattavissaṭṭhaṭṭhānameva paññāyati.
|
yet an instance in which even he handed over his bowl is mentioned (see Ud 29).
|
|
|
Majjhimo purato vā pacchato vā āhaṭampi paṭikkamanaṃ āhaṭampi gaṇhati, pattadvārepi pattaṃ vissajjeti, na pana bhikkhaṃ āgamayamāno nisīdati.
|
The medium one takes what is brought from before and from behind and what is brought to the refectory, and he hands over his bowl at a door. But he does not sit waiting for alms.
|
|
|
Evaṃ so ukkaṭṭhapiṇḍapātikassa anulometi.
|
Thus he conforms to the rule of the strict alms-food eater.
|
|
|
Muduko taṃ divasaṃ nisīditvā āgameti.
|
The mild one sits waiting [for alms to be brought] that day.
|
|
|
Imesaṃ pana tiṇṇampi loluppacāre uppannamatte dhutaṅgaṃ bhijjati.
|
The ascetic practice of these three is broken as soon as the greedy alms round starts [by going only to the houses where good alms food is given].
|
|
|
Ayamettha bhedo.
|
This is the breach in this instance.
|
|
|
Ayaṃ panānisaṃso, kulesu niccanavakatā, candūpamatā, kulamaccherappahānaṃ, samānukampitā, kulūpakādīnavābhāvo, avhānānabhinandanā, abhihārena anatthikatā, appicchatādīnaṃ anulomavuttitāti.
|
33.The benefits are these. He is always a stranger among families and is like the moon (S II 197); he abandons avarice about families; he is compassionate impartially; he avoids the dangers in being supported by a family; he does not delight in invitations; he does not hope for [meals] to be brought; his life conforms to [the principles of] fewness of wishes, and so on.
|
|
|
Candūpamo niccanavo kulesu,
|
34. Is moonlike, ever new to families,
|
|
|
Amaccharī sabbasamānukampo;
|
Nor does he grudge to help all equally,
|
|
|
Kulūpakādīnavavippamutto,
|
Free from the risks of house-dependency.
|
|
|
Hotīdha bhikkhu sapadānacārī.
|
The monk who at each house his begging plies.
|
|
|
Loluppacārañca pahāya tasmā,
|
Who would the self-indulgent round forsake
|
|
|
Okkhittacakkhu yugamattadassī;
|
His downcast eyes range a yoke-length before,
|
|
|
Ākaṅkhamāno bhuvi sericāraṃ,
|
And roam the world at will, the while to make
|
|
|
Careyya dhīro sapadānacāranti.
|
Then let him wisely seek from door to door.
|
|
|
Ayaṃ sapadānacārikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
|
This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the house-to-house-seeker’s practice.
|
|