| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
3. Выбор предмета медитации Палийский оригинал
| пали | Nyanamoli thera - english | khantibalo - русский | Комментарии |
| 38.Idāni yasmā evaṃ dhutaṅgapariharaṇasampāditehi appicchatādīhi guṇehi pariyodāte imasmiṃ sīle patiṭṭhitena "sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvaya"nti vacanato cittasīsena niddiṭṭho samādhi bhāvetabbo. | Now, concentration is described under the heading of “consciousness” in the phrase “develops consciousness and understanding” (I.1). It should be developed by one who has taken his stand on virtue that has been purified by means of the special qualities of fewness of wishes, etc., and perfected by observance of the ascetic practices. | ||
| So ca atisaṅkhepadesitattā viññātumpi tāva na sukaro, pageva bhāvetuṃ, tasmā tassa vitthārañca bhāvanānayañca dassetuṃ idaṃ pañhākammaṃ hoti. | But that concentration has been shown only very briefly and so it is not even easy to understand, much less to develop. There is therefore the following set of questions, the purpose of which is to show the method of its development in detail: | ||
| Ko samādhi? | (i) What is concentration? | ||
| Kenaṭṭhena samādhi? | (ii) In what sense is it concentration? | ||
| Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānāni? | (iii) What are its characteristic, function, manifestation, and proximate cause? | ||
| Katividho samādhi? | (iv) How many kinds of concentration are there? | ||
| Ko cassa saṃkileso? | (v) What is its defilement? | ||
| Kiṃ vodānaṃ? | (vi) What is its cleansing? | ||
| Kathaṃ bhāvetabbo? | (vii) How should it be developed? | ||
| Samādhibhāvanāya ko ānisaṃsoti? | (viii) What are the benefits of the development of concentration?1 |
Comm. NT: 1. The answer to question (vii) stretches from III.27 to XI.119. That to question (viii) from XI. 120 up to the end of Ch. XIII. Все комментарии (1) |
|
| Tatridaṃ vissajjanaṃ. | 2.Here are the answers: | ||
| Ko samādhīti samādhi bahuvidho nānappakārako. | (i) WHAT IS CONCENTRATION? Concentration is of many sorts and has various aspects. | ||
| Taṃ sabbaṃ vibhāvayituṃ ārabbhamānaṃ vissajjanaṃ adhippetañceva atthaṃ na sādheyya, uttari ca vikkhepāya saṃvatteyya, tasmā idhādhippetameva sandhāya vadāma, kusalacittekaggatā samādhi. | An answer that attempted to cover it all would accomplish neither its intention nor its purpose and would, besides, lead to distraction; so we shall confine ourselves to the kind intended here, calling concentration profitable unification of mind.2 |
Comm. NT: 2. “Cittass’ ekaggatā” is rendered here as “unification of mind” in the sense of agreement or harmony (cf. samagga) of consciousness and it... Все комментарии (1) |
|
| Kenaṭṭhena samādhīti samādhānaṭṭhena samādhi. | 3.(ii) IN WHAT SENSE IS IT CONCENTRATION? It is concentration (samādhi) in the sense of concentrating (samādhāna). | ||
| Kimidaṃ samādhānaṃ nāma? | What is this concentrating? | ||
| Ekārammaṇe cittacetasikānaṃ samaṃ sammā ca ādhānaṃ, ṭhapananti vuttaṃ hoti. | It is the centring (ādhāna) of consciousness and consciousness-concomitants evenly (samaṃ) and rightly (sammā) on a single object; placing, is what is meant. | ||
| Tasmā yassa dhammassānubhāvena ekārammaṇe cittacetasikā samaṃ sammā ca avikkhipamānā avippakiṇṇā ca hutvā tiṭṭhanti, idaṃ samādhānanti veditabbaṃ. | So it is the state in virtue of which consciousness and its concomitants remain evenly and rightly on a single object, undistracted and unscattered, that should be understood as concentrating. | ||
| Kānassa lakkhaṇarasapaccupaṭṭhānapadaṭṭhānānīti ettha pana avikkhepalakkhaṇo samādhi, vikkhepaviddhaṃsanaraso, avikampanapaccupaṭṭhāno. | 4.(iii) WHAT ARE ITS CHARACTERISTIC, FUNCTION, MANIFESTATION, AND PROXIMATE CAUSE? Concentration has non-distraction as its characteristic.3 Its function is to eliminate distraction. It is manifested as non-wavering. |
Comm. NT: 3.
Все комментарии (1) |
|
| "Sukhino cittaṃ samādhiyatī"ti vacanato pana sukhamassa padaṭṭhānaṃ. | Because of the words, “Being blissful, his mind becomes concentrated” (D I 73), its proximate cause is bliss. | ||
| 39.Katividhosamādhīti avikkhepalakkhaṇena tāva ekavidho. | 5.(iv) HOW MANY KINDS OF CONCENTRATION ARE THERE? (1) First of all it is of one kind with the characteristic of non-distraction. | ||
| Upacāraappanāvasena duvidho, tathā lokiyalokuttaravasena sappītikanippītikavasena sukhasahagataupekkhāsahagatavasena ca. | (2) Then it is of two kinds as access and absorption;4 (3) likewise as mundane and supramundane,5 (4) as with happiness and without happiness, and (5) as accompanied by bliss and accompanied by equanimity.6 |
Comm. NT: 6. In loose usage pīti (happiness) and sukha (pleasure or bliss) are almost synonyms. They become differentiated in the jhāna formulas (see ... Все комментарии (3) |
|
| Tividho hīnamajjhimapaṇītavasena, tathā savitakkasavicārādivasena pītisahagatādivasena parittamahaggatappamāṇavasena ca. | It is of three kinds (6) as inferior, medium and superior; likewise (7) as with applied thought and sustained thought, etc., (8) as accompanied by happiness, etc., and (9) as limited, exalted, and measureless. | ||
| Catubbidho dukkhāpaṭipadādandhābhiññādivasena, tathā parittaparittārammaṇādivasena catujhānaṅgavasena hānabhāgiyādivasena kāmāvacarādivasena adhipativasena ca. | It is of four kinds (10) as of difficult progress and sluggish direct-knowledge, etc.; likewise (11) as limited with limited object, etc., (12) according to the factors of the four jhānas, (13) as partaking of diminution, etc., (14) as of the sense sphere, etc., and (15) as predominance, and so on. | ||
| Pañcavidho pañcakanaye pañcajhānaṅgavasenāti. | (16) It is of five kinds according to the factors of the five jhānas reckoned by the fivefold method. | ||
|
Комментарий к единицам и парам собранности ума Таблица Палийский оригинал |
|||
| Tattha ekavidhakoṭṭhāso uttānatthoyeva. | 6.1.Herein, the section dealing with that of one kind is evident in meaning. | ||
| Duvidhakoṭṭhāse channaṃ anussatiṭṭhānānaṃ maraṇassatiyā upasamānussatiyā āhāre paṭikūlasaññāya catudhātuvavatthānassāti imesaṃ vasena laddhacittekaggatā, yā ca appanāsamādhīnaṃ pubbabhāge ekaggatā, ayaṃ upacārasamādhi. | 2. In the section dealing with that of two kinds, access concentration is the unification of mind obtained by the following, that is to say, the six recollections, mindfulness of death, the recollection of peace, the perception of repulsiveness in nutriment, and the defining of the four elements, and it is the unification that precedes absorption concentration. | ||
| "Paṭhamassa jhānassa parikammaṃ paṭhamassa jhānassa anantarapaccayena paccayo"ti ādivacanato pana yā parikammānantarā ekaggatā, ayaṃ appanāsamādhīti evaṃ upacārappanāvasena duvidho. | Absorption concentration is the unification that follows immediately upon the preliminary-work (IV.74) because of the words, “The first-jhāna preliminary-work is a condition, as proximity condition, for the first jhāna” (Paṭṭh II 350 (Se). So it is of two kinds as access and absorption. | ||
| Dutiyaduke tīsu bhūmīsu kusalacittekaggatā lokiyo samādhi. | 7.3.In the second dyad mundane concentration is profitable unification of mind in the three planes. | ||
| Ariyamaggasampayuttā ekaggatā lokuttaro samādhīti evaṃ lokiyalokuttaravasena duvidho. | Supramundane concentration is the unification associated with the noble paths. So it is of two kinds as mundane and supramundane. | ||
| Tatiyaduke catukkanaye dvīsu pañcakanaye tīsu jhānesu ekaggatā sappītiko samādhi. | 8.4.In the third dyad concentration with happiness is the unification of mind in two jhānas in the fourfold reckoning and in three jhānas in the fivefold reckoning. | ||
| Avasesesu dvīsu jhānesu ekaggatā nippītiko samādhi. | Concentration without happiness is the unification in the remaining two jhānas. | ||
| Upacārasamādhi pana siyā sappītiko, siyā nippītikoti evaṃ sappītikanippītikavasena duvidho. | But access concentration may be with happiness or without happiness. So it is of two kinds as with happiness and without happiness. | ||
| Catutthaduke catukkanaye tīsu pañcakanaye catūsu jhānesu ekaggatā sukhasahagato samādhi. | 9.5.In the fourth dyad concentration accompanied by bliss is the unification in three jhānas in the fourfold and four in the fivefold reckoning. | ||
| Avasesasmiṃ upekkhāsahagato samādhi. | That accompanied by equanimity is that in the remaining jhāna. | ||
| Upacārasamādhi pana siyā sukhasahagato, siyā upekkhāsahagatoti evaṃ sukhasahagataupekkhāsahagatavasena duvidho. | Access concentration may be accompanied by bliss or accompanied by equanimity. So it is of two kinds as accompanied by bliss and accompanied by equanimity. | ||
|
Комментарий к тройкам собранности ума Таблица Палийский оригинал |
|||
| Tikesupaṭhamattike paṭiladdhamatto hīno, nātisubhāvito majjhimo, subhāvito vasippatto paṇītoti evaṃ hīnamajjhimapaṇītavasena tividho. | 10. 6. In the first of the triads what has only just been acquired is inferior. What is not very well developed is medium. What is well developed and has reached mastery is superior. So it is of three kinds as inferior, medium, and superior. | ||
| Dutiyattike paṭhamajjhānasamādhi saddhiṃ upacārasamādhinā savitakkasavicāro. | 11.7.In the second triad that with applied thought and sustained thought is the concentration of the first jhāna together with access concentration. | ||
| Pañcakanaye dutiyajjhānasamādhi avitakkavicāramatto. | That without applied thought, with sustained thought only, is the concentration of the second jhāna in the fivefold reckoning. | ||
| Yo hi vitakkamatteyeva ādīnavaṃ disvā vicāre adisvā kevalaṃ vitakkappahānamattaṃ ākaṅkhamāno paṭhamajjhānaṃ atikkamati, so avitakkavicāramattaṃ samādhiṃ paṭilabhati. | For when a man sees danger only in applied thought and not in sustained thought, he aspires only to abandon applied thought when he passes beyond the first jhāna, and so he obtains concentration without applied thought and with sustained thought only. | ||
| Taṃ sandhāyetaṃ vuttaṃ. | This is said with reference to him. | ||
| Catukkanaye pana dutiyādīsu pañcakanaye tatiyādīsu tīsu jhānesu ekaggatā avitakkāvicāro samādhīti evaṃ savitakkasavicārādivasena tividho. | Concentration without applied thought and sustained thought is the unification in the three jhānas beginning with the second in the fourfold reckoning and with the third in the fivefold reckoning (see D III 219). So it is of three kinds as with applied thought and sustained thought, and so on. | ||
| Tatiyattike catukkanaye ādito dvīsu pañcakanaye ca tīsu jhānesu ekaggatā pītisahagato samādhi. | 12. 8. In the third triad concentration accompanied by happiness is the unification in the two first jhānas in the fourfold reckoning and in the three first jhānas in the fivefold reckoning. | ||
| Tesveva tatiye ca catutthe ca jhāne ekaggatā sukhasahagato samādhi. | Concentration accompanied by bliss is the unification in those same jhānas and in the third and the fourth respectively in the two reckonings. | ||
| Avasāne upekkhāsahagato. | That accompanied by equanimity is that in the remaining jhāna. | ||
| Upacārasamādhi pana pītisukhasahagato vā hoti upekkhāsahagato vāti evaṃ pītisahagatādivasena tividho. | Access concentration may be accompanied by bliss and happiness or accompanied by equanimity. So it is of three kinds as accompanied by happiness, and so on. | ||
| Catutthattike upacārabhūmiyaṃ ekaggatā paritto samādhi. | 13.9.In the fourth triad limited concentration is unification on the plane of access. | ||
| Rūpāvacarārūpāvacarakusale ekaggatā mahaggato samādhi. | Exalted concentration is unification in profitable [consciousness, etc.,] of the fine- material sphere and immaterial sphere. | ||
| Ariyamaggasampayuttā ekaggatā appamāṇo samādhīti evaṃ parittamahaggatappamāṇavasena tividho. | Measureless concentration is unification associated with the noble paths. So it is of three kinds as limited, exalted, and measureless. | ||
|
Комментарий к четвёркам собранности ума Таблица Палийский оригинал |
|||
| Catukkesu paṭhamacatukke atthi samādhi dukkhāpaṭipado dandhābhiñño, atthi dukkhāpaṭipado khippābhiñño, atthi sukhāpaṭipado dandhābhiñño, atthi sukhāpaṭipado khippābhiññoti. | 14.10. In the first of the tetrads there is concentration of difficult progress and sluggish direct-knowledge. There is that of difficult progress and swift direct- knowledge. There is that of easy progress and sluggish direct-knowledge. And there is that of easy progress and swift direct-knowledge. | ||
| Tattha paṭhamasamannāhārato paṭṭhāya yāva tassa tassa jhānassa upacāraṃ uppajjati, tāva pavattā samādhibhāvanā paṭipadāti vuccati. | 15.Herein, the development of concentration that occurs from the time of the first conscious reaction up to the arising of the access of a given jhāna is called progress. | ||
| Upacārato pana paṭṭhāya yāva appanā, tāva pavattā paññā abhiññāti vuccati. | And the understanding that occurs from the time of access until absorption is called direct-knowledge. | ||
| Sā panesā paṭipadā ekaccassa dukkhā hoti, nīvaraṇādipaccanīkadhammasamudācāragahaṇatāya kicchā asukhāsevanāti attho. | That progress is difficult for some, being troublesome owing to the tenacious resistance of the inimical states beginning with the hindrances. The meaning is that it is cultivated without ease. | ||
| Ekaccassa tadabhāvena sukhā. | It is easy for others because of the absence of those difficulties. | ||
| Abhiññāpi ekaccassa dandhā hoti mandā asīghappavatti. | Also the direct-knowledge is sluggish in some and occurs slowly, not quickly. | ||
| Ekaccassa khippā amandā sīghappavatti. | In others it is swift and occurs rapidly, not slowly. | ||
| Tattha yāni parato sappāyāsappāyāni ca palibodhupacchedādīni pubbakiccāni ca appanākosallāni ca vaṇṇayissāma, tesu yo asappāyasevī hoti, tassa dukkhā paṭipadā dandhā ca abhiññā hoti. | 16.Herein, we shall comment below upon the suitable and unsuitable (IV.35f.), the preparatory tasks consisting in the severing of impediments (IV.20), etc., and skill in absorption (IV.42). When a man cultivates what is unsuitable, his progress is difficult and his direct-knowledge sluggish. | ||
| Sappāyasevino sukhā paṭipadā khippā ca abhiññā. | When he cultivates what is suitable, his progress is easy and his direct-knowledge swift. | ||
| Yo pana pubbabhāge asappāyaṃ sevitvā aparabhāge sappāyasevī hoti, pubbabhāge vā sappāyaṃ sevitvā aparabhāge asappāyasevī, tassa vomissakatā veditabbā. | But if he cultivates the unsuitable in the earlier stage and the suitable in the later stage, or if he cultivates the suitable in the earlier stage and the unsuitable in the later stage, then it should be understood as mixed in his case. | ||
| Tathā palibodhupacchedādikaṃ pubbakiccaṃ asampādetvā bhāvanamanuyuttassa dukkhā paṭipadā hoti. | Likewise if he devotes himself to development without carrying out the preparatory tasks of severing impediments, etc., his progress is difficult. | ||
| Vipariyāyena sukhā. | It is easy in the opposite case. | ||
| Appanākosallāni pana asampādentassa dandhā abhiññā hoti. | And if he is not accomplished in skill in absorption, his direct- knowledge is sluggish. | ||
| Sampādentassa khippā. | It is swift if he is so accomplished. | ||
| Apica taṇhāavijjāvasena samathavipassanādhikāravasena cāpi etāsaṃ pabhedo veditabbo. | 17. Besides, they should be understood as classed according to craving and ignorance, and according to whether one has had practice in serenity and insight.7 |
Comm. NT: 7. Samatha—”serenity” is a synonym for absorption concentration, and “insight” (vipassanā) a synonym for understanding. Samatha is sometim... Все комментарии (1) |
|
| Taṇhābhibhūtassa hi dukkhā paṭipadā hoti. | For if a man is overwhelmed by craving, his progress is difficult. | ||
| Anabhibhūtassa sukhā. | If not, it is easy. | ||
| Avijjābhibhūtassa ca dandhā abhiññā hoti. | And if he is overwhelmed by ignorance, his direct-knowledge is sluggish. | ||
| Anabhibhūtassa khippā. | If not, it is swift. | ||
| Yo ca samathe akatādhikāro, tassa dukkhā paṭipadā hoti. | And if he has had no practice in serenity, his progress is difficult. | ||
| Katādhikārassa sukhā. | If he has, it is easy. | ||
| Yo pana vipassanāya akatādhikāro hoti, tassa dandhā abhiññā hoti, katādhikārassa khippā. | And if he has had no practice in insight, his direct-knowledge is sluggish. If he has, it is swift. | ||
| Kilesindriyavasena cāpi etāsaṃ pabhedo veditabbo. | 18.Also they should be understood as classed according to defilements and faculties. | ||
| Tibbakilesassa hi mudindriyassa dukkhā paṭipadā hoti dandhā ca abhiññā, tikkhindriyassa pana khippā abhiññā. | For if a man’s defilements are sharp and his faculties dull, then his progress is difficult and his direct-knowledge sluggish; but if his faculties are keen, his direct-knowledge is swift. | ||
| Mandakilesassa ca mudindriyassa sukhā paṭipadā hoti dandhā ca abhiññā. | And if his defilements are blunt and his faculties dull, then his progress is easy and his direct-knowledge sluggish; | ||
| Tikkhindriyassa pana khippā abhiññāti. | but if his faculties are keen, his direct-knowledge is swift. | ||
| Iti imāsu paṭipadāabhiññāsu yo puggalo dukkhāya paṭipadāya dandhāya ca abhiññāya samādhiṃ pāpuṇāti, tassa so samādhi dukkhāpaṭipado dandhābhiññoti vuccati. | 19.So as regards this progress and this direct-knowledge, when a person reaches concentration with difficult progress and sluggish direct-knowledge, his concentration is called concentration of difficult progress and sluggish direct-knowledge; | ||
| Esa nayo sesattayepīti evaṃ dukkhāpaṭipadādandhābhiññādivasena catubbidho. | similarly in the cases of the remaining three. So it is of four kinds as of difficult progress and sluggish direct-knowledge, and so on. | ||
| Dutiyacatukke atthi samādhi paritto parittārammaṇo, atthi paritto appamāṇārammaṇo, atthi appamāṇo parittārammaṇo, atthi appamāṇo appamāṇārammaṇoti. | 20.11. In the second tetrad there is limited concentration with a limited object, there is limited concentration with a measureless object, there is measureless concentration with a limited object, and there is measureless concentration with a measureless object. | ||
| Tattha yo samādhi appaguṇo uparijhānassa paccayo bhavituṃ na sakkoti, ayaṃ paritto. | Herein, concentration that is unfamiliar and incapable of being a condition for a higher jhāna is limited. | ||
| Yo pana avaḍḍhite ārammaṇe pavatto, ayaṃ parittārammaṇo. | When it occurs with an unextended object (IV.126), it is with a limited object. | ||
| Yo paguṇo subhāvito, uparijhānassa paccayo bhavituṃ sakkoti, ayaṃ appamāṇo. | When it is familiar, well developed, and capable of being a condition for a higher jhāna, it is measureless. | ||
| Yo ca vaḍḍhite ārammaṇe pavatto, ayaṃ appamāṇārammaṇo. | And when it occurs with an extended object, it is with a measureless object. | ||
| Vuttalakkhaṇavomissatāya pana vomissakanayo veditabbo. | The mixed method can be understood as the mixture of the characteristics already stated. | ||
| Evaṃ parittaparittārammaṇādivasena catubbidho. | So it is of four kinds as limited with limited object, and so on. | ||
| Tatiyacatukke vikkhambhitanīvaraṇānaṃ vitakkavicārapītisukhasamādhīnaṃ vasena pañcaṅgikaṃ paṭhamaṃ jhānaṃ, tato vūpasantavitakkavicāraṃ tivaṅgikaṃ dutiyaṃ, tato virattapītikaṃ duvaṅgikaṃ tatiyaṃ, tato pahīnasukhaṃ upekkhāvedanāsahitassa samādhino vasena duvaṅgikaṃ catutthaṃ. | 21.12. In the third tetrad the first jhāna has five factors, that is to say, applied thought, sustained thought, happiness, bliss, and concentration, following suppression of the hindrances. The second has the three factors remaining after the elimination of applied and sustained thought. The third has two factors with the fading away of happiness. The fourth, where bliss is abandoned, has two factors with concentration and the equanimous feeling that accompanies it. | ||
| Iti imesaṃ catunnaṃ jhānānaṃ aṅgabhūtā cattāro samādhī honti. | Thus there are four kinds of concentration according to the factors of these four jhānas. | ||
| Evaṃ catujhānaṅgavasena catubbidho. | So it is of four kinds according to the factors of the four jhānas. | ||
| Catutthacatukke atthi samādhi hānabhāgiyo, atthi ṭhitibhāgiyo, atthi visesabhāgiyo, atthi nibbedhabhāgiyo. | 22.13. In the fourth tetrad there is concentration partaking of diminution, there is concentration partaking of stagnation, there is concentration partaking of distinction, and there is concentration partaking of penetration. | ||
| Tattha paccanīkasamudācāravasena hānabhāgiyatā, tadanudhammatāya satiyā saṇṭhānavasena ṭhitibhāgiyatā, uparivisesādhigamavasena visesabhāgiyatā, nibbidāsahagatasaññāmanasikārasamudācāravasena nibbedhabhāgiyatā ca veditabbā. | Herein, it should be understood that the state of partaking of diminution is accessibility to opposition, the state of partaking of stagnation (ṭhiti) is stationariness (saṇṭhāna) of the mindfulness that is in conformity with that [concentration], the state of partaking of distinction is the attaining of higher distinction, and the state of partaking of penetration is accessibility to perception and attention accompanied by dispassion, | ||
| Yathāha, "paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā. | according as it is said: “When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire, then his understanding partakes of diminution. | ||
| Tadanudhammatā sati santiṭṭhati ṭhitibhāginī paññā. | When his mindfulness that is in conformity with that stagnates, then his understanding partakes of stagnation. | ||
| Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā. | When he is accessible to perception and attention unaccompanied by applied thought, then his understanding partakes of distinction. | ||
| Nibbidāsahagatā saññāmanasikārā samudācaranti virāgūpasañhitā nibbedhabhāginī paññā"ti (vibha. 799). | When he is accessible to perception and attention accompanied by dispassion and directed to fading away, then his understanding partakes of penetration” (Vibh 330). | ||
| Tāya pana paññāya sampayuttā samādhīpi cattāro hontīti. | The kinds of concentration associated with that [fourfold] understanding are also four in number. | ||
| Evaṃ hānabhāgiyādivasena catubbidho. | So it is of four kinds as partaking of diminution, and so on. | ||
| Pañcamacatukke kāmāvacaro samādhi, rūpāvacaro samādhi, arūpāvacaro samādhi, apariyāpanno samādhīti evaṃ cattāro samādhī. | 23.14. In the fifth tetrad there are the following four kinds of concentration, that is to say, sense-sphere concentration, fine-material-sphere concentration, immaterial- sphere concentration, and unincluded [that is, path] concentration. | ||
| Tattha sabbāpi upacārekaggatā kāmāvacaro samādhi. | Herein, sense- sphere concentration is all kinds of access unification. | ||
| Tathā rūpāvacarādikusalacittekaggatā itare tayoti evaṃ kāmāvacarādivasena catubbidho. | Likewise the other three are respectively profitable unification of mind associated with fine-material, [immaterial, and path, jhāna]. So it is of four kinds as of the sense-sphere, and so on. | ||
| Chaṭṭhacatukke "chandaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati chandasamādhi - pe - vīriyaṃ ce bhikkhu - pe - cittaṃ ce bhikkhu - pe - vīmaṃsaṃ ce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassekaggataṃ, ayaṃ vuccati vīmaṃsāsamādhī"ti (vibha. 432; saṃ. ni. 3.825) evaṃ adhipativasena catubbidho. | 24.15. In the sixth tetrad: “If a bhikkhu obtains concentration, obtains unification of mind, by making zeal (desire) predominant, this is called concentration due to zeal. If … by making energy predominant … If … by making [natural purity of] consciousness predominant… If … by making inquiry predominant, this is called concentration due to inquiry” (Vibh 216–19). So it is of four kinds as predominance. | ||
| Pañcakeyaṃ catukkabhede vuttaṃ dutiyaṃ jhānaṃ, taṃ vitakkamattātikkamena dutiyaṃ, vitakkavicārātikkamena tatiyanti evaṃ dvidhā bhinditvā pañca jhānāni veditabbāni. | 25.16. In the pentad there are five jhānas by dividing in two what is called the second jhāna in the fourfold reckoning (see §21), taking the second jhāna to be due to the surmounting of only applied thought and the third jhāna to be due to the surmounting of both applied and sustained thought. There are five kinds of concentration according to the factors of these five jhānas. | ||
| Tesaṃ aṅgabhūtā ca pañca samādhīti evaṃ pañcajhānaṅgavasena pañcavidhatā veditabbā. | So its fivefoldness should be understood according to the five sets of jhāna factors. | ||
| 40.Ko cassa saṃkileso kiṃ vodānanti ettha pana vissajjanaṃ vibhaṅge vuttameva. | 26.(v) What is its defilement? (vi) What is its cleansing? | ||
| Vuttañhi tattha "saṃkilesanti hānabhāgiyo dhammo. | Here the answer is given in the Vibhaṅga: “Defilement is the state partaking of diminution, | ||
| Vodānanti visesabhāgiyo dhammo"ti (vibha. 828). | cleansing is the state partaking of distinction” (Vibh 343). | ||
| Tattha "paṭhamassa jhānassa lābhiṃ kāmasahagatā saññāmanasikārā samudācaranti hānabhāginī paññā"ti (vibha. 799) iminā nayena hānabhāgiyadhammo veditabbo. | Herein, the state partaking of diminution should be understood in this way: “When a man has attained the first jhāna and he is accessible to perception and attention accompanied by sense desire, then his understanding partakes of diminution” (Vibh 330). | ||
| "Avitakkasahagatā saññāmanasikārā samudācaranti visesabhāginī paññā"ti (vibha. 799) iminā nayena visesabhāgiyadhammo veditabbo. | And the state partaking of distinction should be understood in this way: “When he is accessible to perception and attention unaccompanied by applied thought, then his understanding partakes of distinction” (Vibh 330). | ||
|
Комментарий к десяти препятствиям Таблица Палийский оригинал |
|||
| 41.Kathaṃ bhāvetabboti ettha pana yo tāva ayaṃ lokiyalokuttaravasena duvidhotiādīsu ariyamaggasampayutto samādhi vutto, tassa bhāvanānayo paññābhāvanānayeneva saṅgahito. | 27.(vii) How should it be developed? The method of developing the kind of concentration associated with the noble paths mentioned (§7) under that “of two kinds as mundane and supramundane,” etc., is included in the method of developing understanding; (Ch. XXII) | ||
| Paññāya hi bhāvitāya so bhāvito hoti. | for in developing [path] understanding that is developed too. | ||
| Tasmā taṃ sandhāya evaṃ bhāvetabboti na kiñci visuṃ vadāma. | So we shall say nothing separately [here] about how that is to be developed. | ||
| Yo panāyaṃ lokiyo, so vuttanayena sīlāni visodhetvā suparisuddhe sīle patiṭṭhitena yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvā samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantena khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ayamettha saṅkhepo. | 28.But mundane concentration should be developed by one who has taken his stand on virtue that is quite purified in the way already stated. He should sever any of the ten impediments that he may have. He should then approach the good friend, the giver of a meditation subject, and he should apprehend from among the forty meditation subjects one that suits his own temperament. After that he should avoid a monastery unfavourable to the development of concentration and | ||
| Ayaṃ pana vitthāro, yaṃ tāva vuttaṃ "yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā"ti, ettha – | 29.The detail is this: Firstly it was said above, he should sever any of the ten impediments that he may have. | ||
| Āvāso ca kulaṃ lābho, gaṇo kammañca pañcamaṃ; | A dwelling, family, and gain, A class, and building too as fifth, | ||
| Addhānaṃ ñāti ābādho, gantho iddhīti te dasāti. – | And travel, kin, affliction, books, And supernormal powers: ten. | ||
| Ime dasa palibodhā nāma. | Now, the “ten impediments” are (above). | ||
| Tattha āvāsoyeva āvāsapalibodho. | Herein, the dwelling itself is the “impediment due to the dwelling.” | ||
| Esa nayo kulādīsu. | So too with the family and so on. | ||
| Tattha āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo. | 30. 1. Herein, a single inner room or a single hut or a whole monastery for the Community is called a dwelling. | ||
| Svāyaṃ na sabbasseva palibodho hoti. | This is not an impediment for everyone. | ||
| Yo panettha navakammādīsu ussukkaṃ vā āpajjati, bahubhaṇḍasannicayo vā hoti, yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto, tasseva palibodho hoti, na itarassa. | It is an impediment only for anyone whose mind is exercised about the building, etc., that goes on there, or who has many belongings stored there, or whose mind is caught up by some business connected with it. For any other it is not an impediment. | ||
| Tatridaṃ vatthu – dve kira kulaputtā anurādhapurā nikkhamitvā anupubbena thūpārāme pabbajiṃsu. | 31. Here is a relevant story. Two clansmen left Anurādhapura, it seems, and eventually went forth at the Thūpārāma.8 |
Comm. NT: 8. One of the principal monasteries in Anurādhapura. Все комментарии (1) |
|
| Tesu eko dve mātikā paguṇā katvā pañcavassiko hutvā pavāretvā pācinakhaṇḍarājiṃ nāma gato. | One of them made himself familiar with the Two Codes,9 and when he had acquired five years’ seniority, he took part in the Pavāraṇā10 and then left for the place called Pācīnakhaṇḍarājī.11 |
Comm. NT: 11. “Pācinakhaṇḍarājā ti puratthimadisāya pabbatakhaṇḍānaṃ antare vanarājīṭṭhānaṃ” (Vism-mhṭ 97). Все комментарии (4) |
|
| Eko tattheva vasati. | The other stayed on where he was. | ||
| Pācinakhaṇḍarājigato tattha ciraṃ vasitvā thero hutvā cintesi "paṭisallānasāruppamidaṃ ṭhānaṃ, handa naṃ sahāyakassāpi ārocemī"ti. | Now, when the one who had gone to Pācīnakhaṇḍarājī had lived there a long time and had become an elder,12 he thought, “This place is good for retreat; suppose I told my friend about it?” |
Comm. NT: 12. For the first five years after the admission (upasampadā) a bhikkhu is called a “new (nava) bhikkhu”; from five to ten years he is call... Все комментарии (1) |
|
| Tato nikkhamitvā anupubbena thūpārāmaṃ pāvisi. | So he set out, and in due course he entered the Thūpārāma. | ||
| Pavisantaṃyeva ca naṃ disvā samānavassikatthero paccuggantvā pattacīvaraṃ paṭiggahetvā vattaṃ akāsi. | As he entered, the elder of the same seniority saw him, went to meet him, took his bowl and robe and did the duties. | ||
| Āgantukatthero senāsanaṃ pavisitvā cintesi "idāni me sahāyo sappiṃ vā phāṇitaṃ vā pānakaṃ vā pesessati. | 32.The visiting elder went into his lodging. He thought, “Now my friend will be sending me ghee or molasses or a drink; | ||
| Ayañhi imasmiṃ nagare ciranivāsī"ti. | for he has lived long in this city.” | ||
| So rattiṃ aladdhā pāto cintesi "idāni upaṭṭhākehi gahitaṃ yāgukhajjakaṃ pesessatī"ti. | He got nothing that night, and in the morning he thought, “Now he will be sending me rice gruel and solid food sent by his supporters.” | ||
| Tampi adisvā "pahiṇantā natthi, paviṭṭhassa maññe dassatī"ti pātova tena saddhiṃ gāmaṃ pāvisi. | When he saw none, he thought, “There is no one to bring it. No doubt they will give it when we go into the town.” Early in the morning they went into the town together. | ||
| Te dve ekaṃ vīthiṃ caritvā uḷuṅkamattaṃ yāguṃ labhitvā āsanasālāyaṃ nisīditvā piviṃsu. | When they had wandered through one street and had got only a ladleful of gruel, they sat down in a sitting hall to drink it.13 |
Comm. NT: 13. The last sentence here might refer to a free mass distribution of gruel (yāgu), which appears to have been more or less constantly maint... Все комментарии (1) |
|
| Tato āgantuko cintesi "nibaddhayāgu maññe natthi, bhattakāle idāni manussā paṇītaṃ bhattaṃ dassantī"ti, tato bhattakālepi piṇḍāya caritvā laddhameva bhuñjitvā itaro āha – "kiṃ, bhante, sabbakālaṃ evaṃ yāpethā"ti? | 33.Then the visitor thought, “Perhaps there is no individual giving of gruel. But as soon as it is the time for the meal people will give special food.” But when it was time for the meal, they ate what they had got by wandering for alms. Then the visitor said, “Venerable sir, how is this? Do you live in this way all the time? | ||
| Āmāvusoti. | ”— “Yes, friend.” | ||
| Bhante, pācinakhaṇḍarāji phāsukā, tattha gacchāmāti. | —”Venerable sir, Pācīnakhaṇḍarājī is comfortable; let us go there.” | ||
| Thero nagarato dakkhiṇadvārena nikkhamanto kumbhakāragāmamaggaṃ paṭipajji. | Now, as the elder came out from the city by the southern gate he took the Kumbhakāragāma road [which leads to Pācīnakhaṇḍarājī]. | ||
| Itaro āha – "kiṃ pana, bhante, imaṃ maggaṃ paṭipannatthā"ti? | The visitor asked, “But, venerable sir, why do you take this road? | ||
| Nanu tvamāvuso, pācinakhaṇḍarājiyā vaṇṇaṃ abhāsīti? | ”—”Did you not recommend Pācīnakhaṇḍarājī, friend? | ||
| Kiṃ pana, bhante, tumhākaṃ ettakaṃ kālaṃ vasitaṭṭhāne na koci atirekaparikkhāro atthīti? | ”—”But how is this, venerable sir, have you no extra belongings in the place you have lived in for so long? | ||
| Āmāvuso mañcapīṭhaṃ saṅghikaṃ, taṃ paṭisāmitameva, aññaṃ kiñci natthīti. | ”—”That is so, friend. The bed and chair belong to the Community, and they are put away [as usual]. There is nothing else.” | ||
| Mayhaṃ pana, bhante, kattaradaṇḍo telanāḷi upāhanatthavikā ca tatthevāti. | —”But, venerable sir, I have left my staff and my oil tube and my sandal bag there.” | ||
| Tayāvuso, ekadivasaṃ vasitvā ettakaṃ ṭhapitanti? | —”Have you already collected so much, friend, living there for just one day? | ||
| Āma, bhante. | ”—“Yes, venerable sir.” | ||
| So pasannacitto theraṃ vanditvā "tumhādisānaṃ, bhante, sabbattha araññavāsoyeva. | 34.He was glad in his heart, and he paid homage to the elder: “For those like you, venerable sir, everywhere is a forest dwelling. | ||
| Thūpārāmo catunnaṃ buddhānaṃ dhātunidhānaṭṭhānaṃ, lohapāsāde sappāyaṃ dhammassavanaṃ mahācetiyadassanaṃ theradassanañca labbhati, buddhakālo viya pavattati. | The Thūpārāma is a place where the relics of four Buddhas are deposited; there is suitable hearing of the Dhamma in the Brazen Palace; there is the Great Shrine to be seen; and one can visit elders. It is like the time of the Buddha. | ||
| Idheva tumhe vasathā"ti dutiyadivase pattacīvaraṃ gahetvā sayameva agamāsīti. | It is here that you should live.” On the following day he took his bowl and [outer] robe and went away by himself. | ||
| Īdisassa āvāso na palibodho hoti. | It is no impediment for one like that. | ||
| Kulanti ñātikulaṃ vā upaṭṭhākakulaṃ vā. | 35.2 Family means a family consisting of relatives or of supporters. | ||
| Ekaccassa hi upaṭṭhākakulampi "sukhitesu sukhito"tiādinā (vibha. 888; saṃ. ni. 4.241) nayena saṃsaṭṭhassa viharato palibodho hoti, so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati. | For even a family consisting of supporters is an impediment for someone who lives in close association with it in the way beginning, “He is pleased when they are pleased” (S III 11), and who does not even go to a neighbouring monastery to hear the Dhamma without members of the family. | ||
| Ekaccassa mātāpitaropi palibodhā na honti, koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya. | 36.But even mother and father are not an impediment for another, as in the case of the young bhikkhu, the nephew of the elder who lived at the Koraṇḍaka Monastery. | ||
| So kira uddesatthaṃ rohaṇaṃ agamāsi. | He went to Rohaṇa for instruction, it seems. | ||
| Therabhaginīpi upāsikā sadā theraṃ tassa pavattiṃ pucchati. | The elder’s sister, who was a lay devotee, was always asking the elder how her son was getting on. | ||
| Thero ekadivasaṃ daharaṃ ānessāmīti rohaṇābhimukho pāyāsi. | One day the elder set out for Rohaṇa to fetch him back. | ||
| Daharopi "ciraṃ me idha vutthaṃ, upajjhāyaṃ dāni passitvā upāsikāya ca pavattiṃ ñatvā āgamissāmī"ti rohaṇato nikkhami. | 37.The young bhikkhu too thought, “I have lived here for a long time. Now I might go and visit my preceptor and find out how the lay devotee is,” and he left Rohaṇa. | ||
| Te ubhopi gaṅgātīre samāgacchiṃsu. | The two met on the banks of the [Mahaveli] River. | ||
| So aññatarasmiṃ rukkhamūle therassa vattaṃ katvā "kuhiṃ yāsī"ti pucchito tamatthaṃ ārocesi. | He did the duties to the elder at the foot of a tree. When asked, “Where are you going? ” he told him his purpose. | ||
| Thero suṭṭhu te kataṃ, upāsikāpi sadā pucchati, ahampi etadatthameva āgato, gaccha tvaṃ, ahaṃ pana idheva imaṃ vassaṃ vasissāmīti taṃ uyyojesi. | The elder said: “You have done well. The lay devotee is always asking after you. That was why I came. You may go, but I shall stay here for the Rains,” and he dismissed him. | ||
| So vassūpanāyikadivaseyeva taṃ vihāraṃ patto. | He arrived at the monastery on the actual day for taking up residence for the Rains. | ||
| Senāsanampissa pitarā kāritameva pattaṃ. | The lodging allotted to him happened to be the one for which his father had undertaken responsibility. | ||
| Athassa pitā dutiyadivase āgantvā "kassa, bhante, amhākaṃ senāsanaṃ patta"nti pucchanto "āgantukassa daharassā"ti sutvā taṃ upasaṅkamitvā vanditvā āha – "bhante, amhākaṃ senāsane vassaṃ upagatassa vattaṃ atthī"ti. | 38.His father came on the following day and asked, “To whom was our lodging allotted, venerable sirs? ” When he heard that it had fallen to a young visitor, he went to him. After paying homage to him, he said, “Venerable sir, there is an obligation for him who has taken up residence for the Rains in our lodging.” | ||
| Kiṃ upāsakāti? | — ”What is it, lay follower? | ||
| Temāsaṃ amhākaṃyeva ghare bhikkhaṃ gahetvā pavāretvā gamanakāle āpucchitabbanti. | ”—”It is to take alms food only in our house for the three months, and to let us know the time of departure after the Pavāraṇā ceremony.” | ||
| So tuṇhibhāvena adhivāsesi. | He consented in silence. | ||
| Upāsakopi gharaṃ gantvā "amhākaṃ āvāse eko āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo"ti āha. | The lay devotee went home and told his wife. “There is a visiting lord who has taken up residence for the Rains in our lodging. He must be carefully looked after,” | ||
| Upāsikā "sādhū"ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi. | and she agreed. She prepared good food of various kinds for him.14 |
Comm. NT: 14. It is usual to render the set phrase paṇītaṃ khādanīyaṃ bhojanīyaṃ by some such phrase as “sumptuous food both hard and soft,” which is ... Все комментарии (1) |
|
| Daharopi bhattakāle ñātigharaṃ agamāsi. | Though the youth went to his relatives’ home at the time of the meal, | ||
| Na naṃ koci sañjāni. | no one recognized him. | ||
| So temāsampi tattha piṇḍapātaṃ paribhuñjitvā vassaṃvuttho "ahaṃ gacchāmī"ti āpucchi. | 39. When he had eaten alms food there during the three months and had completed the residence for the Rains, he announced his departure. | ||
| Athassa ñātakā "sve, bhante, gacchathā"ti dutiyadivase ghareyeva bhojetvā telanāḷiṃ pūretvā ekaṃ guḷapiṇḍaṃ navahatthañca sāṭakaṃ datvā "gacchatha, bhante"ti āhaṃsu. | Then his relatives said, “Let it be tomorrow, venerable sir,” and on the following day, when they had fed him in their house and filled his oil tube and given him a lump of sugar and a nine-cubit length of cloth, they said, “Now you are leaving, venerable sir.” | ||
| So anumodanaṃ katvā rohaṇābhimukho pāyāsi. | He gave his blessing and set out for Rohaṇa. | ||
| Upajjhāyopissa pavāretvā paṭipathaṃ āgacchanto pubbe diṭṭhaṭṭhāneyeva taṃ addasa. | 40.His preceptor had completed the Pavāraṇā ceremony and was on his way back. They met at the same place as before. | ||
| So aññatarasmiṃ rukkhamūle therassa vattaṃ akāsi. | He did the duties to the elder at the foot of a tree. | ||
| Atha naṃ thero pucchi "kiṃ, bhaddamukha, diṭṭhā te upāsikā"ti? | The elder asked him, “How was it, my dear, did you see the good woman lay devotee? | ||
| So "āma, bhante"ti sabbaṃ pavattiṃ ārocetvā tena telena therassa pāde makkhetvā guḷena pānakaṃ katvā tampi sāṭakaṃ therasseva datvā theraṃ vanditvā "mayhaṃ, bhante, rohaṇaṃyeva sappāya"nti agamāsi. | ” He replied, “Yes, venerable sir,” and he told him all that had happened. He then anointed the elder’s feet with the oil, made him a drink with the sugar, and presented him with the length of cloth. He then, after paying homage to the elder, told him, “Venerable sir, only Rohaṇa suits me,” and he departed. | ||
| Theropi vihāraṃ āgantvā dutiyadivase koraṇḍakagāmaṃ pāvisi. | The elder too arrived back at his monastery, and next day he went into the village of Koraṇḍaka. | ||
| Upāsikāpi "mayhaṃ bhātā mama puttaṃ gahetvā idāni āgacchatī"ti sadā maggaṃ olokayamānāva tiṭṭhati. | 41.The lay devotee, his sister, had always kept looking down the road, thinking, “My brother is now coming with my son.” | ||
| Sā taṃ ekakameva āgacchantaṃ disvā "mato me maññe putto, ayaṃ thero ekakova āgacchatī"ti therassa pādamūle nipatitvā paridevamānā rodi. | When she saw him coming alone, she thought, “My son must be dead; that is why the elder is coming alone,” and she fell at the elder’s feet, lamenting and weeping. | ||
| Thero "nūna daharo appicchatāya attānaṃ ajānāpetvāva gato"ti taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvā pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti. | Suspecting that it must have been out of fewness of wishes that the youth had gone away without announcing himself, the elder comforted her and told her all that had happened, and he took the length of cloth out of his bag and showed it to her. | ||
| Upāsikā pasīditvā puttena gatadisābhimukhā urena nipajjitvā namassamānā āha – "mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo), nālakapaṭipadaṃ (su. ni. 684 ādayo), tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo), catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi. | 42.She was appeased. She prostrated herself in the direction taken by her son, and she said: “Surely the Blessed One taught the way of the Rathavinīta, the way of the Nālaka, the way of the Tuvaṭaka, and the way of the great Noble Ones’ heritages15 showing contentment with the four requisites and delight in development, making a bhikkhu such as my son a body-witness. |
Comm. NT: 15. “The way of the Rathavinīta (Rathavinīta-paṭipadā)”: this is a reference to certain suttas that were adopted by bhikkhus as a “way” (paṭ... Все комментарии (1) |
|
| Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopi 'ahaṃ putto tvaṃ mātā'ti na vakkhati, aho acchariyamanusso"ti. | So, although for three months he ate in the house of the mother who bore him, yet he never said ‘I am your son, you are my mother!’ Oh, admirable man! | ||
| Evarūpassa mātāpitaropi palibodhā na honti, pageva aññaṃ upaṭṭhākakula"nti. | ” Even mother and father are no impediment for one such as him, so how much less any other family that supports him. | ||
| Lābhoti cattāro paccayā. | 43. 3. Gain is the four requisites. | ||
| Te kathaṃ palibodhā honti? | How are they an impediment? | ||
| Puññavantassa hi bhikkhuno gatagataṭṭhāne manussā mahāparivāre paccaye denti. | Wherever a meritorious bhikkhu goes, people give him a large supply of requisites. | ||
| So tesaṃ anumodento dhammaṃ desento samaṇadhammaṃ kātuṃ na okāsaṃ labhati. | With giving blessings to them and teaching them the Dhamma he gets no chance to do the ascetic’s duties. | ||
| Aruṇuggamanato yāva paṭhamayāmo, tāva manussasaṃsaggo na upacchijjati. | From sunrise till the first watch of the night he never breaks his association with people. | ||
| Puna balavapaccūseyeva bāhullikapiṇḍapātikā āgantvā "bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā"ti vadanti, so gaṇhāvuso, pattacīvaranti gamanasajjova hotīti niccabyāvaṭo, tasseva te paccayā palibodhā honti. | Again, even at dawn, alms-food eaters fond of opulence come and say, “Venerable sir, such and such a man lay follower, woman lay follower, friend, friend’s daughter, wants to see you,” and being ready to go, he replies, “Take the bowl and robe, friend.” So he is always on the alert. Thus these requisites are an impediment for him. | ||
| Tena gaṇaṃ pahāya yattha naṃ na jānanti, tattha ekakena caritabbaṃ. | He should leave his group and wander by himself where he is not known. | ||
| Evaṃ so palibodho upacchijjatīti. | This is the way his impediment is severed. | ||
| Gaṇoti suttantikagaṇo vā ābhidhammikagaṇo vā, yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati, tasseva gaṇo palibodho hoti, tena so evaṃ upacchinditabbo. | 44.4 Class is a class (group) of students of suttas or students of Abhidhamma. If with the group’s instruction and questioning he gets no opportunity for the ascetic’s duties, then that group is an impediment for him. He should sever that impediment in this way: | ||
| Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ, taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ. | if those bhikkhus have already acquired the main part and little still remains, he should finish that off and then go to the forest. | ||
| Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ, yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvā "ime āyasmā uddesādīhi saṅgaṇhatū"ti vattabbaṃ. | If they have only acquired little and much still remains, he should, without travelling more than a league, approach another instructor of a class within the radius of a league and say, “Help those venerable ones with instruction, etc.” | ||
| Evaṃ alabhamānena "mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā"ti gaṇaṃ pahāya attano kammaṃ kattabbanti. | If he does not find anyone in this way, he should take leave of the class, saying. “I have a task to see to, friends; go where it suits you,” and he should do his own work. | ||
| Kammanti navakammaṃ. | 45.5. Building (kamma) is new building work (nava-kamma). | ||
| Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ, katākate ussukkaṃ āpajjitabbanti sabbadā palibodho hoti. | Since one engaged in this must know about what [material] has and has not been got by carpenters, etc., and must see about what has and has not been done, it is always an impediment. | ||
| Sopi evaṃ upacchinditabbo, sace appaṃ avasiṭṭhaṃ hoti niṭṭhapetabbaṃ. | It should be severed in this way. If little remains it should be completed. | ||
| Sace bahu, saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ. | If much remains, it should be handed over to the Community or to bhikkhus who are entrusted with the Community’s affairs, if it is a new building for the Community; | ||
| Attano santakañce, attano bhārahārakānaṃ niyyādetabbaṃ. | or if it is for himself, it should be handed over to those whom he entrusts with his own affairs, | ||
| Tādise alabhantena saṅghassa pariccajitvā gantabbanti. | but if these are not available, he should relinquish it to the Community and depart. | ||
| Addhānanti maggagamanaṃ. | 46.6. Travel is going on a journey. | ||
| Yassa hi katthaci pabbajjāpekkho vā hoti, paccayajātaṃ vā kiñci laddhabbaṃ hoti. | If someone is expected to give the going forth somewhere else, or if some requisite is obtainable there | ||
| Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti, tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti. | and he cannot rest content without getting it [that will be an impediment; for] even if he goes into the forest to do the ascetic’s duties, he will find it hard to get rid of thoughts about the journey. So one in this position should apply himself to the ascetic’s duties after he has done the journey and transacted the business. | ||
| Ñātīti vihāre ācariyupajjhāyasaddhivihārikaantevāsikasamānupajjhāyakasamānācariyakā, ghare mātā pitā bhātāti evamādikā. | 47.7 Kin in the case of the monastery means teacher, preceptor, co-resident, pupil, those with the same preceptor as oneself, and those with the same teacher as oneself; and in the case of the house it means mother, father, brother, and so on. | ||
| Te gilānā imassa palibodhā honti, tasmā so palibodho upaṭṭhahitvā tesaṃ pākatikakaraṇena upacchinditabbo. | When they are sick they are an impediment for him. Therefore that impediment should be severed by curing them with nursing. | ||
| Tattha upajjhāyo tāva gilāno sace lahuṃ na vuṭṭhāti, yāvajīvampi paṭijaggitabbo. | 48.Herein, when the preceptor is sick he must be cared for as long as life lasts if the sickness does not soon depart. | ||
| Tathā pabbajjācariyo upasampadācariyo saddhivihāriko upasampāditapabbājitaantevāsikasamānupajjhāyakā ca. | Likewise the teacher at the going forth, the teacher at the admission, the co-resident, the pupils to whom one has given the admission and the going forth, and those who have the same preceptor. | ||
| Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā pana yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā. | But the teacher from whom one takes the dependence, the teacher who gives one instruction, the pupil to whom one has given the dependence, the pupil to whom one is giving instruction, and those who have that same teacher as oneself, should be looked after as long as the dependence or the instruction has not been terminated. | ||
| Pahontena tato uddhampi paṭijaggitabbā eva. | If one is able to do so, one should look after them even beyond that [period]. | ||
| Mātāpitūsu upajjhāye viya paṭipajjitabbaṃ. | 49.Mother and father should be treated like the preceptor; | ||
| Sacepi hi te rajje ṭhitā honti, puttato ca upaṭṭhānaṃ paccāsīsanti, kātabbameva. | if they live within the kingdom and look to their son for help, it should be given. | ||
| Atha tesaṃ bhesajjaṃ natthi, attano santakaṃ dātabbaṃ. | Also if they have no medicine, he should give them his own. | ||
| Asati bhikkhācariyāya pariyesitvāpi dātabbameva. | If he has none, he should go in search of it as alms and give that. | ||
| Bhātubhaginīnaṃ pana tesaṃ santakameva yojetvā dātabbaṃ. | But in the case of brothers or sisters, one should only give them what is theirs. | ||
| Sace natthi attano santakaṃ tāvakālikaṃ datvā pacchā labhantena gaṇhitabbaṃ. | If they have none, then one should give one’s own temporarily and later get it back, | ||
| Alabhantena na codetabbā. | but one should not complain if one does not get it back. | ||
| Aññātakassa bhaginisāmikassa bhesajjaṃ neva kātuṃ na dātuṃ vaṭṭati. | It is not allowed either to make medicine for or to give it to a sister’s husband who is not related by blood; | ||
| "Tuyhaṃ sāmikassa dehī"ti vatvā pana bhaginiyā dātabbaṃ. | but one can give it to one’s sister saying, “Give it to your husband.” | ||
| Bhātujāyāyapi eseva nayo. | The same applies to one’s brother’s wife. | ||
| Tesaṃ pana puttā imassa ñātakā evāti tesaṃ kātuṃ vaṭṭatīti. | But it is allowed to make it for their children since they are blood relatives. | ||
| Ābādhoti yokoci rogo. | 50.8. Affliction is any kind of illness. | ||
| So bādhayamāno palibodho hoti, tasmā bhesajjakaraṇena upacchinditabbo. | It is an impediment when it is actually afflicting; therefore it should be severed by treatment with medicine. | ||
| Sace pana katipāhaṃ bhesajjaṃ karontassapi na vūpasammati, nāhaṃ tuyhaṃ dāso, na bhaṭako, taṃyeva hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti. | But if it is not cured after taking medicine for a few days, then the ascetic’s duties should be done after apostrophizing one’s person in this way: “I am not your slave, or your hireling. I have come to suffering through maintaining you through the beginningless round of rebirths.” | ||
| Ganthoti pariyattiharaṇaṃ. | 51. 9. Books means responsibility for the scriptures. | ||
| Taṃ sajjhāyādīhi niccabyāvaṭassa palibodho hoti, na itarassa. | That is an impediment only for one who is constantly busy with recitations, etc., but not for others. | ||
| Tatrimāni vatthūni – | Here are relevant stories. | ||
| Majjhimabhāṇakadevatthero kira malayavāsidevattherassa santikaṃ gantvā kammaṭṭhānaṃ yāci. | The Elder Revata, it seems, the Majjhima reciter, went to the Elder Revata, the dweller in Malaya (the Hill Country), and asked him for a meditation subject. | ||
| Thero kīdisosi, āvuso, pariyattiyanti pucchi. | The elder asked him, “How are you in the scriptures, friend? | ||
| Majjhimo me, bhante, paguṇoti. | ”—”I am studying the Majjhima [Nikāya], venerable sir.” | ||
| Āvuso, majjhimo nāmeso dupparihāro, mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati, taṃ sajjhāyantassa uparipaṇṇāsako. | —”The Majjhima is a hard responsibility, friend. When a man is still learning the First Fifty by heart, he is faced with the Middle Fifty; and when he is still learning that by heart, he is faced with the Last Fifty. | ||
| Kuto tuyhaṃ kammaṭṭhānanti? | How can you take up a meditation subject?” | ||
| Bhante, tumhākaṃ santike kammaṭṭhānaṃ labhitvā puna na olokessāmīti kammaṭṭhānaṃ gahetvā ekūnavīsativassāni sajjhāyaṃ akatvā vīsatime vasse arahattaṃ patvā sajjhāyatthāya āgatānaṃ bhikkhūnaṃ "vīsati me, āvuso, vassāni pariyattiṃ anolokentassa, apica kho kataparicayo ahamettha ārabhathā"ti vatvā ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi. | —”Venerable sir, when I have taken a meditation subject from you, I shall not look at the scriptures again.” He took the meditation subject, and doing no recitation for nineteen years, he reached Arahantship in the twentieth year. He told bhikkhus who came for recitation: “I have not looked at the scriptures for twenty years, friends, yet I am familiar with them. You may begin.” And from beginning to end he had no hesitation even over a single syllable. | ||
| Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvā bhikkhūnaṃ dhātukathaṃ uddisi. | 52.The Elder Mahā-Nāga, too, who lived at Karuliyagiri (Karaliyagiri) put aside the scriptures for eighteen years, and then he recited the Dhātukathā to the bhikkhus. | ||
| Tesaṃ gāmavāsikattherehi saddhiṃ saṃsandentānaṃ ekapañhopi uppaṭipāṭiyā āgato nāhosi. | When they checked this with the town-dwelling elders [of Anurādha- pura], not a single question was found out of its order. | ||
| Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi. | 53.In the Great Monastery too the Elder Tipiṭaka-Cūḷa-Abhaya had the golden drum struck, saying: “I shall expound the three Piṭakas in the circle of [experts in] the Five Collections of discourses,” and this was before he had learnt the commentaries. | ||
| Bhikkhusaṅgho katamācariyānaṃ uggaho, attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha. | The Community of Bhikkhus said, “‘Which teachers’ teaching is it? Unless you give only the teaching of our own teachers we shall not let you speak.” | ||
| Upajjhāyopi naṃ attano upaṭṭhānamāgataṃ pucchi "tvamāvuso, bheriṃ paharāpesī"ti? | Also his preceptor asked him when he went to wait on him, “Did you have the drum beaten, friend? | ||
| Āma, bhante. | ”—”Yes, venerable sir.” | ||
| Kiṃ kāraṇāti? | —”For what reason? | ||
| Pariyattiṃ, bhante, parivattessāmīti. | ”—”I shall expound the scriptures, venerable sir.” | ||
| Āvuso abhaya, ācariyā idaṃ padaṃ kathaṃ vadantīti? | —”Friend Abhaya, how do the teachers explain this passage? | ||
| Evaṃ vadanti, bhanteti. | ”—”They explain it in this way, venerable sir.” | ||
| Thero hunti paṭibāhi. | The elder dissented, saying “Hum.” | ||
| Puna so aññena aññena pariyāyena evaṃ vadanti bhanteti tikkhattuṃ āha. | Again three times, each time in a different way, he said, “They explain it in this way, venerable sir.” | ||
| Thero sabbaṃ hunti paṭibāhitvā "āvuso, tayā paṭhamaṃ kathito eva ācariyamaggo, ācariyamukhato pana anuggahitattā 'evaṃ ācariyā vadantī'ti saṇṭhātuṃ nāsakkhi. | The elder always dissented, saying, “Hum.” Then he said, “Friend, your first explanation was the way of the teachers. But it is because you have not actually learnt it from the teachers’ lips that you are unable to maintain that the teachers say such and such. | ||
| Gaccha attano ācariyānaṃ santike suṇāhī"ti. | Go and learn it from our own teachers.” | ||
| Kuhiṃ, bhante, gacchāmīti? | —”Where shall I go, venerable sir? | ||
| Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre sabbapariyattiko mahādhammarakkhitatthero nāma vasati, tassa santikaṃ gacchāti. | ”—”There is an elder named Mahā Dhammarakkhita living in the Tulādhārapabbata Monastery in the Rohaṇa country beyond the [Mahaveli] River. He knows all the scriptures. Go to him.” | ||
| Sādhu, bhanteti theraṃ vanditvā pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvā vanditvā nisīdi. | Saying, “Good, venerable sir,” he paid homage to the elder. He went with five hundred bhikkhus to the Elder Mahā-Dhammarakkhita, and when he had paid homage to him, he sat down. | ||
| Thero kasmā āgatosīti pucchi. | The elder asked, “Why have you come? | ||
| Dhammaṃ sotuṃ, bhanteti. | ”—”To hear the Dhamma, venerable sir.” | ||
| Āvuso abhaya, dīghamajjhimesu maṃ kālena kālaṃ pucchanti. | —”Friend Abhaya, they ask me about the Dīgha and the Majjhima from time to time, | ||
| Avasesaṃ pana me tiṃsamattāni vassāni na olokitapubbaṃ. | but I have not looked at the others for thirty years. | ||
| Apica tvaṃ rattiṃ mama santike parivattehi. | Still you may repeat them in my presence by night, | ||
| Ahaṃ te divā kathayissāmīti. | and I shall explain them to you by day.” | ||
| So sādhu, bhanteti tathā akāsi. | He said, “Good, venerable sir,” and he acted accordingly. | ||
| Pariveṇadvāre mahāmaṇḍapaṃ kāretvā gāmavāsino divase divase dhammassavanatthāya āgacchanti. | 54.The inhabitants of the village had a large pavilion built at the door of his dwelling, and they came daily to hear the Dhamma. | ||
| Thero rattiṃ parivatti. | what had been repeated by night | ||
| Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvā abhayattherassa santike taṭṭikāya nisīditvā "āvuso, mayhaṃ kammaṭṭhānaṃ kathehī"ti āha. | explaining by day ,the Elder [Dhammarakkhita] eventually completed the instruction. Then he sat down on a mat on the ground before the Elder Abhaya and said, “Friend, explain a meditation subject to me.” | ||
| Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? | —”What are you saying, venerable sir, have I not heard it all from you? | ||
| Kimahaṃ tumhehi aññātaṃ kathessāmīti? | What can I explain to you that you do not already know? | ||
| Tato naṃ thero añño esa, āvuso, gatakassa maggo nāmāti āha. | ” The senior elder said, “This path is different for one who has actually travelled by.” | ||
| Abhayathero kira tadā sotāpanno hoti. | 55.The Elder Abhaya was then, it seems, a stream-enterer. | ||
| Athassa so kammaṭṭhānaṃ datvā āgantvā lohapāsāde dhammaṃ parivattento thero parinibbutoti assosi. | When the Elder Abhaya had given his teacher a meditation subject, he returned to Anurādhapura. Later, while he was expounding the Dhamma in the Brazen Palace, he heard that the elder had attained Nibbāna. | ||
| Sutvā "āharathāvuso, cīvara"nti cīvaraṃ pārupitvā "anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo. | On hearing this, he said, “Bring me [my] robe, friends.” Then he put on the robe and said, “The Arahant path befits our teacher, friends. | ||
| Ācariyo no, āvuso, uju ājānīyo. | Our teacher was a true thoroughbred. | ||
| So attano dhammantevāsikassa santike taṭṭikāya nisīditvā 'mayhaṃ kammaṭṭhānaṃ kathehī'ti āha. | He sat down on a mat before his own Dhamma pupil and said, ‘Explain a meditation subject to me.’ | ||
| Anucchaviko, āvuso, therassa arahattamaggo"ti. | The Arahant path befits our teacher, friends.” | ||
| Evarūpānaṃ gantho palibodho na hotīti. | For such as these, books are no impediment. | ||
| Iddhīti pothujjanikā iddhi. | 56. 10. Supernormal powers are the supernormal powers of the ordinary man. | ||
| Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. | They are hard to maintain, like a prone infant or like young corn, | ||
| Appamattakeneva bhijjati. | and the slightest thing breaks them. | ||
| Sā pana vipassanāya palibodho hoti, na samādhissa, samādhiṃ patvā pattabbato. | But they are an impediment for insight, not for concentration, since they are obtainable through concentration. | ||
| Tasmā vipassanatthikena iddhipalibodho upacchinditabbo, itarena avasesāti ayaṃ tāva palibodhakathāya vitthāro. | So the supernormal powers are an impediment that should be severed by one who seeks insight; the others are impediments to be severed by one who seeks concentration. This, in the first place, is the detailed explanation of the impediments. | ||
|
Комментарий к дающему предмет медитации Таблица Палийский оригинал |
|||
| 42.Kammaṭṭhānadāyakaṃkalyāṇamittaṃ upasaṅkamitvāti ettha pana duvidhaṃ kammaṭṭhānaṃ sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca. | 57.Approach the good friend, the giver of a meditation subject (§28): meditation subjects are of two kinds, that is, generally useful meditation subjects and special meditation subjects. | ||
| Tattha sabbatthakakammaṭṭhānaṃ nāma bhikkhusaṅghādīsu mettā maraṇassati ca. | Herein, loving-kindness towards the Community of Bhikkhus, etc., and also mindfulness of death are what are called generally useful meditation subjects. | ||
| Asubhasaññātipi eke. | Some say perception of foulness, too. | ||
| Kammaṭṭhānikena hi bhikkhunā paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjāti mettā bhāvetabbā. | 58. When a bhikkhu takes up a meditation subject, he should first develop loving-kindness towards the Community of Bhikkhus within the boundary,16 limiting it at first [to “all bhikkhus in this monastery”], in this way: “May they be happy and free from affliction.” |
Comm. NT: 16. Sīmā—”boundary”: loosely used in this sense, it corresponds vaguely to what is meant by “parish.” In the strict sense it is the actual a... Все комментарии (1) |
|
| Tato sīmaṭṭhakadevatāsu. | Then he should develop it towards all deities within the boundary. | ||
| Tato gocaragāmamhi issarajane. | Then towards all the principal people in the village that is his alms resort; | ||
| Tato tattha manusse upādāya sabbasattesu. | then to [all human beings there and to] all living beings dependent on the human beings. | ||
| So hi bhikkhusaṅghe mettāya sahavāsīnaṃ muducittataṃ janeti. | With loving-kindness towards the Community of Bhikkhus he produces kindliness in his co-residents; | ||
| Athassa te sukhasaṃvāsā honti. | then they are easy for him to live with. | ||
| Sīmaṭṭhakadevatāsu mettāya mudukatacittāhi devatāhi dhammikāya rakkhāya susaṃvihitarakkho hoti. | With loving-kindness towards the deities within the boundary he is protected by kindly deities with lawful protection. | ||
| Gocaragāmamhi issarajane mettāya mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti. | With loving- kindness towards the principal people in the village that is his alms resort his requisites are protected by well-disposed principal people with lawful protection. | ||
| Tattha manussesu mettāya pasāditacittehi tehi aparibhūto hutvā vicarati. | With loving-kindness to all human beings there he goes about without incurring their dislike since they trust him. | ||
| Sabbasattesu mettāya sabbattha appaṭihatacāro hoti. | With loving-kindness to all living beings he can wander unhindered everywhere. | ||
| Maraṇassatiyā pana avassaṃ mayā maritabbanti cintento anesanaṃ pahāya uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti. | With mindfulness of death, thinking, “I have got to die,” he gives up improper search (see S II 194; M-a I 115), and with a growing sense of urgency he comes to live without attachment. | ||
| Asubhasaññāparicitacittassa panassa dibbānipi ārammaṇāni lobhavasena cittaṃ na pariyādiyanti. | When his mind is familiar with the perception of foulness, then even divine objects do not tempt his mind to greed. | ||
| Evaṃ bahūpakārattā sabbattha atthayitabbaṃ icchitabbanti ca adhippetassa yogānuyogakammassa ṭhānañcāti sabbatthakakammaṭṭhānanti vuccati. | 59.So these are called “generally useful” and they are “called meditation subjects” since they are needed17 generally and desirable owing to their great helpfulness and since they are subjects for the meditation work intended. |
Comm. NT: 17. Atthayitabba—”needed”: not in PED, not in CPD. Все комментарии (1) |
|
| Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ, taṃ tassa niccaṃ pariharitabbattā uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā pārihāriyakammaṭṭhānanti vuccati. | 60.What is called a “special meditation subject” is that one from among the forty meditation subjects that is suitable to a man’s own temperament. It is “special” (pārihāriya) because he must carry it (pariharitabbattā) constantly about with him, and because it is the proximate cause for each higher stage of development. | ||
| Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma. | So it is the one who gives this twofold meditation subject that is called the giver of a meditation subject. | ||
| Taṃ kammaṭṭhānadāyakaṃ. | |||
| Kalyāṇamittanti – | 61.The good friend | ||
| Piyo garu bhāvanīyo, vattā ca vacanakkhamo; | He is revered and dearly loved, And one who speaks and suffers speech; | ||
| Gambhīrañca kathaṃ kattā, no caṭṭhāne niyojakoti. (a. ni. 7.37); | The speech he utters is profound, He does not urge without a reason (A IV 32) and so on. | ||
| Evamādiguṇasamannāgataṃ ekantena hitesiṃ vuddhipakkhe ṭhitaṃ kalyāṇamittaṃ. | (The good friend) is one who possesses such special qualities as these (above). He is wholly solicitous of welfare and partial to progress. | ||
| "Mamaṃ hi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī"ti (saṃ. ni. 1.129; 5.2) ādivacanato pana sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto. | 62.Because of the words beginning, “Ānanda, it is owing to my being a good friend to them that living beings subject to birth are freed from birth” (S I 88), it is only the Fully Enlightened One who possesses all the aspects of the good friend. | ||
| Tasmā tasmiṃ sati tasseva bhagavato santike gahitakammaṭṭhānaṃ sugahitaṃ hoti. | Since that is so, while he is available only a meditation subject taken in the Blessed One’s presence is well taken. | ||
| Parinibbute pana tasmiṃ asītiyā mahāsāvakesu yo dharati, tassa santike gahetuṃ vaṭṭati. | But after his final attainment of Nibbāna, it is proper to take it from anyone of the eighty great disciples still living. | ||
| Tasmiṃ asati yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvā jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ. | When they are no more available, one who wants to take a particular meditation subject should take it from someone with cankers destroyed, who has, by means of that particular meditation subject, produced the fourfold and fivefold jhāna, and has reached the destruction of cankers by augmenting insight that had that jhāna as its proximate cause. | ||
| Kiṃ pana khīṇāsavo ahaṃ khīṇāsavoti attānaṃ pakāsetīti? | 63.But how then, does someone with cankers destroyed declare himself thus: “I am one whose cankers are destroyed?” | ||
| Kiṃ vattabbaṃ, kārakabhāvaṃ hi jānitvā pakāseti. | Why not? He declares himself when he knows that his instructions will be carried out. | ||
| Nanu assaguttatthero āraddhakammaṭṭhānassa bhikkhuno "kammaṭṭhānakārako aya"nti jānitvā ākāse cammakhaṇḍaṃ paññāpetvā tattha pallaṅkena nisinno kammaṭṭhānaṃ kathesīti. | Did not the Elder Assagutta spread out his leather mat in the air and sitting cross-legged on it explain a meditation subject to a bhikkhu who was starting his meditation subject, because he knew that that bhikkhu was one who would carry out his instructions for the meditation subject? | ||
| Tasmā sace khīṇāsavaṃ labhati, iccetaṃ kusalaṃ, no ce labhati, anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike. | 64.So if someone with cankers destroyed is available, that is good. If not, then one should take it from a non-returner, a once-returner, a stream-enterer, an ordinary man who has obtained jhāna, one who knows three Piṭakas, one who knows two Piṭakas, one who knows one Piṭaka, in descending order [according as available]. | ||
| Ekapiṭakadharepi asati yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ. | If not even one who knows one Piṭaka is available, then it should be taken from one who is familiar with one Collection together with its commentary and one who is himself conscientious. | ||
| Evarūpo hi tantidharo vaṃsānurakkhako paveṇīpālako ācariyo ācariyamatikova hoti, na attanomatiko hoti. | For a teacher such as this, who knows the texts, guards the heritage, and protects the tradition, will follow the teachers’ opinion rather than his own. | ||
| Teneva porāṇakattherā "lajjī rakkhissati lajjī rakkhissatī"ti tikkhattuṃ āhaṃsu. | Hence the Ancient Elders said three times, “One who is conscientious will guard it.” | ||
| Pubbe vuttakhīṇāsavādayo cettha attanā adhigatamaggameva ācikkhanti. | 65.Now, those beginning with one whose cankers are destroyed, mentioned above, will describe only the path they have themselves reached. | ||
| Bahussuto pana taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattā ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati. | But with a learned man, his instructions and his answers to questions are purified by his having approached such and such teachers, and so he will explain a meditation subject showing a broad track, like a big elephant going through a stretch of jungle, and he will select suttas and reasons from here and there, adding [explanations of] what is suitable and unsuitable. | ||
| Tasmā evarūpaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ. | So a meditation subject should be taken by approaching the good friend such as this, the giver of a meditation subject, and by doing all the duties to him. | ||
| Sace panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ. | 66.If he is available in the same monastery, it is good. If not, one should go to where he lives. | ||
| Gacchantena ca na dhotamakkhitehi pādehi upāhanā ārūhitvā chattaṃ gahetvā telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ. | When [a bhikkhu] goes to him, he should not do so with feet washed and anointed, wearing sandals, with an umbrella, surrounded by pupils, and bringing oil tube, honey, molasses, etc.; | ||
| Gamikavattaṃ pana pūretvā attano pattacīvaraṃ sayameva gahetvā antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānena sallahukaparikkhārena paramasallekhavuttinā hutvā gantabbaṃ. | he should do so fulfilling the duties of a bhikkhu setting out on a journey, carrying his bowl and robes himself, doing all the duties in each monastery on the way, with few belongings, and living in the greatest effacement. | ||
| Taṃ vihāraṃ pavisantena antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ, na ca "muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī"ti aññaṃ pariveṇaṃ pavisitabbaṃ. | When entering that monastery, he should do so [expecting nothing, and even provided] with a tooth-stick that he has had made allowable on the way [according to the rules]. And he should not enter some other room, thinking, “I shall go to the teacher after resting awhile and after washing and anointing my feet, and so on.” | ||
| Kasmā? | 67.Why? | ||
| Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ, te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvā "naṭṭhosi, sace tassa santikaṃ āgato"ti vippaṭisāraṃ uppādeyyuṃ, yena tatova paṭinivatteyya, tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ. | If there are bhikkhus there who are hostile to the teacher, they might ask him the reason for his coming and speak dispraise of the teacher, saying, “You are done for if you go to him”; they might make him regret his coming and turn him back. So he should ask for the teacher’s dwelling and go straight there. | ||
| Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni. | 68.If the teacher is junior, he should not consent to the teacher’s receiving his bowl and robe, and so on. | ||
| Sace vuḍḍhataro hoti, gantvā ācariyaṃ vanditvā ṭhātabbaṃ. | If the teacher is senior, then he should go and pay homage to him and remain standing. | ||
| "Nikkhipāvuso, pattacīvara"nti vuttena nikkhipitabbaṃ. | When told, “Put down the bowl and robe, friend,” he may put them down. | ||
| "Pānīyaṃ pivā"ti vuttena sace icchati pātabbaṃ. | When told, “Have some water to drink,” he can drink if he wants to. | ||
| "Pāde dhovāhī"ti vuttena na tāva pādā dhovitabbā. | When told, “You may wash your feet,” he should not do so at once, | ||
| Sace hi ācariyena ābhataṃ udakaṃ bhaveyya, na sāruppaṃ siyā. | for if the water has been brought by the teacher himself, it would be improper. | ||
| "Dhovāhāvuso, na mayā ābhataṃ, aññehi ābhata"nti vuttena pana yattha ācariyo na passati, evarūpe paṭicchanne vā okāse, abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā. | But when told “Wash, friend, it was not brought by me, it was brought by others,” then he can wash his feet, sitting in a screened place out of sight of the teacher, or in the open to one side of the dwelling. | ||
| Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā. | 69.If the teacher brings an oil tube, he should get up and take it carefully with both hands. | ||
| Sace hi na gaṇheyya, "ayaṃ bhikkhu ito eva paṭṭhāya sambhogaṃ kopetī"ti ācariyassa aññathattaṃ bhaveyya. | If he did not take it, it might make the teacher wonder, “Does this bhikkhu resent sharing so soon? | ||
| Gahetvā pana na āditova pādā makkhetabbā. | ” but having taken it, he should not anoint his feet at once. | ||
| Sace hi taṃ ācariyassa gattabbhañjanatelaṃ bhaveyya, na sāruppaṃ siyā. | For if it were oil for anointing the teacher’s limbs, it would not be proper. | ||
| Tasmā sīsaṃ makkhetvā khandhādīni makkhetabbāni. | So he should first anoint his head, then his shoulders, etc.; | ||
| "Sabbapārihāriyatelamidaṃ, āvuso, pādepi makkhehī"ti vuttena pana thokaṃ sīse katvā pāde makkhetvā "imaṃ telanāḷiṃ ṭhapemi, bhante"ti vatvā ācariye gaṇhante dātabbā. | but when told, “This is meant for all the limbs, friend, anoint your feet,” he should put a little on his head and then anoint his feet. Then he should give it back, saying when the teacher takes it, “May I return this oil tube, venerable sir? ” | ||
| Āgatadivasato paṭṭhāya kammaṭṭhānaṃ me, bhante, kathetha iccevaṃ na vattabbaṃ. | 70.He should not say, “Explain a meditation subject to me, venerable sir” on the very day he arrives. | ||
| Dutiyadivasato pana paṭṭhāya sace ācariyassa pakatiupaṭṭhāko atthi, taṃ yācitvā vattaṃ kātabbaṃ. | But starting from the next day, he can, if the teacher has a habitual attendant, ask his permission to do the duties. | ||
| Sace yācitopi na deti, okāse laddheyeva kātabbaṃ. | If he does not allow it when asked, they can be done when the opportunity offers. | ||
| Karontena khuddakamajjhimamahantāni tīṇi dantakaṭṭhāni upanāmetabbāni. | When he does them, three tooth-sticks should be brought, a small, a medium and a big one, | ||
| Sītaṃ uṇhanti duvidhaṃ mukhadhovanaudakañca nhānodakañca paṭiyādetabbaṃ. | and two kinds of mouth-washing water and bathing water, that is, hot and cold, should be set out. | ||
| Tato yaṃ ācariyo tīṇi divasāni paribhuñjati, tādisameva niccaṃ upanāmetabbaṃ. | Whichever of these the teacher uses for three days should then be brought regularly. | ||
| Niyamaṃ akatvā yaṃ vā taṃ vā paribhuñjantassa yathāladdhaṃ upanāmetabbaṃ. | If the teacher uses either kind indiscriminately, he can bring whatever is available. | ||
| Kiṃ bahunā vuttena? | 71.Why so many words? | ||
| Yaṃ taṃ bhagavatā "antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ. | as by the Blessed One : “Bhikkhus, a pupil should perform the duties to the teacher rightly. | ||
| Tatrāyaṃ sammā vattanā, kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ, mukhodakaṃ dātabbaṃ, āsanaṃ paññapetabbaṃ. | Herein, this is the right performance of duties. He should rise early; removing his sandals and arranging his robe on one shoulder, he should give the tooth-sticks and the mouth-washing water, and he should prepare the seat. | ||
| Sace yāgu hoti, bhājanaṃ dhovitvā yāgu upanāmetabbā"ti (mahāva. 78) ādikaṃ khandhake sammāvattaṃ paññattaṃ, taṃ sabbampi kātabbaṃ. | If there is rice gruel, he should wash the dish and bring the rice gruel” (Vin I 61). All should be done as prescribed in the Khandhakas as the right duties in the passage beginning (above). | ||
| Evaṃ vattasampattiyā garuṃ ārādhayamānena sāyaṃ vanditvā yāhīti vissajjitena gantabbaṃ, yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ. | 72.To please the teacher by perfection in the duties he should pay homage in the evening, and he should leave when dismissed with the words, “You may go.” When the teacher asks him, “Why have you come?” he can explain the reason for his coming. | ||
| Sace so neva pucchati, vattaṃ pana sādiyati, dasāhe vā pakkhe vā vītivatte ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvā āgamanakāraṇaṃ ārocetabbaṃ. | If he does not ask but agrees to the duties being done, then after ten days or a fortnight have gone by he should make an opportunity by staying back one day at the time of his dismissal, and announcing the reason for his coming; | ||
| Akāle vā gantvā kimatthamāgatosīti puṭṭhena ārocetabbaṃ. | or he should go at an unaccustomed time, and when asked, “What have you come for? ” he can announce it. | ||
| Sace so pātova āgacchāti vadati, pātova gantabbaṃ. | 73.If the teacher says, “Come in the morning,” he should do so. | ||
| Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati, aggimandatāya vā bhattaṃ na jīrati, añño vā koci rogo bādhati, taṃ yathābhūtaṃ āvikatvā attano sappāyavelaṃ ārocetvā tāya velāya upasaṅkamitabbaṃ. | But if his stomach burns with a bile affliction at that hour, or if his food does not get digested owing to sluggish digestive heat, or if some other ailment afflicts him, he should let it be known, and proposing a time that suits himself, he should come at that time. | ||
| Asappāyavelāya hi vuccamānampi kammaṭṭhānaṃ na sakkā hoti manasikātunti. | For if a meditation subject is expounded at an inconvenient time, one cannot give attention. | ||
| Ayaṃ kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha vitthāro. | This is the detailed explanation of the words “approach the good friend, the giver of a meditation subject.” | ||
|
Виды темпераментов Таблица Палийский оригинал |
|||
| 43.Idāni attano cariyānukūlanti ettha cariyāti cha cariyā rāgacariyā, dosacariyā, mohacariyā, saddhācariyā, buddhicariyā, vitakkacariyāti. | 74.Now, as to the words, one that suits his temperament (§28): there are six kinds of temperament, that is, greedy temperament, hating temperament, deluded temperament, faithful temperament, intelligent temperament, and speculative temperament. | В части слов "что подходит его темпераменту". Таковы шесть темпераментов: алчный, ненавидящий, заблуждающийся, убеждённый, интеллектуальный, склонный к пустым рассуждениям. | |
| Keci pana rāgādīnaṃ saṃsaggasannipātavasena aparāpi catasso, tathā saddhādīnanti imāhi aṭṭhahi saddhiṃ cuddasa icchanti. | Some would have fourteen, taking these six single ones together with the four made up of the three double combinations and one triple combination with the greed triad and likewise with the faith triad. | ||
| Evaṃ pana bhede vuccamāne rāgādīnaṃ saddhādīhipi saṃsaggaṃ katvā anekā cariyā honti, tasmā saṅkhepena chaḷeva cariyā veditabbā. | But if this classification is admitted, there are many more kinds of temperament possible by combining greed, etc., with faith, etc.; therefore the kinds of temperament should be understood briefly as only six. | ||
| Cariyā, pakati, ussannatāti atthato ekaṃ. | As to meaning the temperaments are one, that is to say, personal nature, idiosyncrasy. | ||
| Tāsaṃ vasena chaḷeva puggalā honti rāgacarito, dosacarito, mohacarito, saddhācarito, buddhicarito, vitakkacaritoti. | According to [102] these there are only six types of persons, that is, one of greedy temperament, one of hating temperament, one of deluded temperament, one of faithful temperament, one of intelligent temperament, and one of speculative temperament. | ||
| Tattha yasmā rāgacaritassa kusalappavattisamaye saddhā balavatī hoti, rāgassa āsannaguṇattā. | 75.Herein, one of faithful temperament is parallel to one of greedy temperament because faith is strong when profitable [kamma] occurs in one of greedy temperament, owing to its special qualities being near to those of greed. | ||
| Yathā hi akusalapakkhe rāgo siniddho nātilūkho, evaṃ kusalapakkhe saddhā. | For, in an unprofitable way, greed is affectionate and not over-austere, and so, in a profitable way, is faith. | ||
| Yathā rāgo vatthukāme pariyesati, evaṃ saddhā sīlādiguṇe. | Greed seeks out sense desires as object, while faith seeks out the special qualities of virtue and so on. | ||
| Yathā rāgo ahitaṃ na pariccajati, evaṃ saddhā hitaṃ na pariccajati, tasmā rāgacaritassa saddhācarito sabhāgo. | And greed does not give up what is harmful, while faith does not give up what is beneficial. | ||
| Yasmā pana dosacaritassa kusalappavattisamaye paññā balavatī hoti, dosassa āsannaguṇattā. | 76.One of intelligent temperament is parallel to one of hating temperament because understanding is strong when profitable [kamma] occurs in one of hating temperament, owing to its special qualities being near to those of hate. | ||
| Yathā hi akusalapakkhe doso nissineho na ārammaṇaṃ allīyati, evaṃ kusalapakkhe paññā. | For, in an unprofitable way, hate is disaffected and does not hold to its object, and so, in a profitable way, is understanding. | ||
| Yathā ca doso abhūtampi dosameva pariyesati, evaṃ paññā bhūtaṃ dosameva. | Hate seeks out only unreal faults, while understanding seeks out only real faults. | ||
| Yathā doso sattaparivajjanākārena pavattati, evaṃ paññā saṅkhāraparivajjanākārena, tasmā dosacaritassa buddhicarito sabhāgo. | And hate occurs in the mode of condemning living beings, while understanding occurs in the mode of condemning formations. | ||
| Yasmā pana mohacaritassa anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya vāyamamānassa yebhuyyena antarāyakarā vitakkā uppajjanti, mohassa āsannalakkhaṇattā. | 77.One of speculative temperament is parallel to one of deluded temperament because obstructive applied thoughts arise often in one of deluded temperament who is striving to arouse unarisen profitable states, owing to their special qualities being near to those of delusion. | ||
| Yathā hi moho paribyākulatāya anavaṭṭhito, evaṃ vitakko nānappakāravitakkanatāya. | For just as delusion is restless owing to perplexity, so are applied thoughts that are due to thinking over various aspects. | ||
| Yathā ca moho apariyogāhaṇatāya cañcalo. | And just as delusion vacillates owing to superficiality, | ||
| Tathā vitakko lahuparikappanatāya, tasmā mohacaritassa vitakkacarito sabhāgoti. | so do applied thoughts that are due to facile conjecturing. | ||
| Apare taṇhāmānadiṭṭhivasena aparāpi tisso cariyā vadanti. | 78.Others say that there are three more kinds of temperament with craving, pride, and views. | ||
| Tattha taṇhā rāgoyeva, māno ca taṃsampayuttoti tadubhayaṃ rāgacariyaṃ nātivattati. | Herein craving is simply greed; and pride18 is associated with that, so neither of them exceeds greed. |
Comm. NT: 18. Māna, usually rendered by “pride,” is rendered here both by “pride” and “conceit.” Etymologically it is derived perhaps from māneti (to ... Все комментарии (1) |
|
| Mohanidānattā ca diṭṭhiyā diṭṭhicariyā mohacariyameva anupatati. | And since views have their source in delusion, the temperament of views falls within the deluded temperament. | ||
| 44.Tā panetā cariyā kinnidānā? | 79.What is the source of these temperaments? | ||
| Kathañca jānitabbaṃ "ayaṃ puggalo rāgacarito, ayaṃ puggalo dosādīsu aññataracarito"ti? | And how is it to be known that such a person is of greedy temperament, that such a person is of one of those beginning with hating temperament? | ||
| Kiṃ caritassa puggalassa kiṃ sappāyanti? | What suits one of what kind of temperament? | ||
| Tatra purimā tāva tisso cariyā pubbāciṇṇanidānā, dhātudosanidānā cāti ekacce vadanti. | 80.Herein, as some say,19 the first three kinds of temperament to begin with have their source in previous habit; and they have their source in elements and humours. |
Comm. NT: 19.
Все комментарии (1) |
|
| Pubbe kira iṭṭhappayogasubhakammabahulo rāgacarito hoti, saggā vā cavitvā idhūpapanno. | Apparently one of greedy temperament has formerly had plenty of desirable tasks and gratifying work to do, or has reappeared here after dying in a heaven. | ||
| Pubbe chedanavadhabandhanaverakammabahulo dosacarito hoti, nirayanāgayonīhi vā cavitvā idhūpapanno. | And one of hating temperament has formerly had plenty of stabbing and torturing and brutal work to do or has reappeared here after dying in one of the hells or the nāga (serpent) existences. | ||
| Pubbe majjapānabahulo sutaparipucchāvihīno ca mohacarito hoti, tiracchānayoniyā vā cavitvā idhūpapannoti evaṃ pubbāciṇṇanidānāti vadanti. | And one [103] of deluded temperament has formerly drunk a lot of intoxicants and neglected learning and questioning, or has reappeared here after dying in the animal existence. It is in this way that they have their source in previous habit, they say. | ||
| Dvinnaṃ pana dhātūnaṃ ussannattā puggalo mohacarito hoti pathavīdhātuyā ca āpodhātuyā ca. | 81. Then a person is of deluded temperament because two elements are prominent, that is to say, the earth element and the water element. | ||
| Itarāsaṃ dvinnaṃ ussannattā dosacarito. | He is of hating temperament because the other two elements are prominent. | ||
| Sabbāsaṃ samattā pana rāgacaritoti. | But he is of greedy temperament because all four are equal. | ||
| Dosesu ca semhādhiko rāgacarito hoti. | And as regards the humours, one of greedy temperament has phlegm in excess | ||
| Vātādhiko mohacarito. | and one of deluded temperament has wind in excess. | ||
| Semhādhiko vā mohacarito. | Or one of deluded temperament has phlegm in excess | ||
| Vātādhiko rāgacaritoti evaṃ dhātudosanidānāti vadanti. | and one of greedy temperament has wind in excess. So they have their source in the elements and the humours, they say. | ||
| Tattha yasmā pubbe iṭṭhappayogasubhakammabahulāpi saggā cavitvā idhūpapannāpi ca na sabbe rāgacaritāyeva honti, na itare vā dosamohacaritā. | 82.[Now, it can rightly be objected that] not all of those who have had plenty of desirable tasks and gratifying work to do, and who have reappeared here after dying in a heaven, are of greedy temperament, or the others respectively of hating and deluded temperament; | ||
| Evaṃ dhātūnañca yathāvutteneva nayena ussadaniyamo nāma natthi. | and there is no such law of prominence of elements (see XIV.43f.) as that asserted; | ||
| Dosaniyame ca rāgamohadvayameva vuttaṃ, tampi ca pubbāparaviruddhameva. | and only the pair, greed and delusion, are given in the law of humours, and even that subsequently contradicts itself; | ||
| Saddhācariyādīsu ca ekissāpi nidānaṃ na vuttameva. | and no source for even one among those beginning with one of faithful temperament is given. | ||
| Tasmā sabbametaṃ aparicchinnavacanaṃ. | Consequently this definition is indecisive. | ||
| Ayaṃ panettha aṭṭhakathācariyānaṃ matānusārena vinicchayo, vuttañhetaṃ ussadakittane (dha. sa. aṭṭha. 498) "ime sattā pubbahetuniyāmena lobhussadā dosussadā mohussadā alobhussadā adosussadā amohussadā ca honti. | 83.The following is the exposition according to the opinion of the teachers of the commentaries; or this is said in the “explanation of prominence”: “The fact that these beings have prominence of greed, prominence of hate, prominence of delusion, is governed by previous root-cause.“ | ||
| Yassa hi kammāyūhanakkhaṇe lobho balavā hoti alobho mando, adosāmohā balavanto dosamohā mandā, tassa mando alobho lobhaṃ pariyādātuṃ na sakkoti. | For when in one man, at the moment of his accumulating [rebirth-producing] kamma, greed is strong and non-greed is weak, non-hate and non-delusion are strong and hate and delusion are weak, then his weak non-greed is unable to prevail over his greed, | ||
| Adosāmohā pana balavanto dosamohe pariyādātuṃ sakkoti. | but his non-hate and non-delusion being strong are able to prevail over his hate and delusion. | ||
| Tasmā so tena kammena dinnapaṭisandhivasena nibbatto luddho hoti sukhasīlo akkodhano paññavā vajirūpamañāṇo. | That is why, on being reborn through rebirth-linking given by that kamma, he has greed, is good-natured and unangry, and possesses understanding with knowledge like a lightning flash. | ||
| Yassa pana kammāyūhanakkhaṇe lobhadosā balavanto honti alobhādosā mandā, amoho balavā moho mando, so purimanayeneva luddho ceva hoti duṭṭho ca. | 84.“When, at the moment of another’s accumulating kamma, greed and hate are strong and non-greed and non-hate weak, and non-delusion is strong and delusion weak, then in the way already stated he has both greed and hate | ||
| Paññavā pana hoti vajirūpamañāṇo dattābhayatthero viya. | but possesses understanding with knowledge like a lightning flash, like the Elder Datta-Abhaya. | ||
| Yassa kammāyūhanakkhaṇe lobhādosamohā balavanto honti itare mandā, so purimanayeneva luddho ceva hoti dandho ca, sīlako pana hoti akkodhano (bākulatthero viya). | “When, at the moment of his accumulating kamma, greed, non-hate and delusion are strong and the others are weak, then in the way already stated he both has greed and is dull but is good-tempered20 and unangry, like the Elder Bahula.“ |
Comm. NT: 20. Sīlaka—”good-tempered”—sukhasīla (good-natured—see §83), which = sakhila (kindly—Vism-mhṭ 104). Not in PED. Все комментарии (1) |
|
| Tathā yassa kammāyūhanakkhaṇe tayopi lobhadosamohā balavanto honti alobhādayo mandā, so purimanayeneva luddho ceva hoti duṭṭho ca mūḷho ca. | Likewise when, at the moment of his accumulating kamma, the three, namely, greed, hate and delusion are strong and non-greed, etc., are weak, then in the way already stated he has both greed and hate and is deluded. | ||
| Yassa pana kammāyūhanakkhaṇe alobhadosamohā balavanto honti itare mandā, so purimanayeneva aluddho appakileso hoti dibbārammaṇampi disvā niccalo, duṭṭho pana hoti dandhapañño ca. | 85. “When, at the moment of his accumulating kamma, non-greed, hate and delusion are strong and the others are weak, then in the way already stated he has little defilement and is unshakable even on seeing a heavenly object, but he has hate and is slow in understanding.“ | ||
| Yassa pana kammāyūhanakkhaṇe alobhādosamohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti aduṭṭho sīlako ca, dandho pana hoti. | When, at the moment of his accumulating kamma, non-greed, non-hate and non-delusion are strong and the rest weak, then in the way already stated he has no greed and no hate, and is good-tempered but slow in understanding.“ | ||
| Tathā yassa kammāyūhanakkhaṇe alobhadosāmohā balavanto honti itare mandā, so purimanayeneva aluddho ceva hoti paññavā ca, duṭṭho ca pana hoti kodhano. | Likewise when, at the moment of his accumulating kamma, non-greed, hate and non-delusion are strong and the rest weak, then in the way already stated he both has no greed and possesses understanding but has hate and is irascible.“ | ||
| Yassa pana kammāyūhanakkhaṇe tayopi alobhādosāmohā balavanto honti lobhādayo mandā, so purimanayeneva mahāsaṅgharakkhitatthero viya aluddho aduṭṭho paññavā ca hotī"ti. | Likewise when, at the moment of his accumulating kamma, the three, that is, non-hate, non-greed, and non-delusion, are strong and greed, etc., are weak, then in the way already stated he has no greed and no hate and possesses understanding, like the Elder Mahā-Saṅgharakkhita. ” | ||
| Ettha ca yo luddhoti vutto, ayaṃ rāgacarito. | 86.One who, as it is said here, “has greed” is one of greedy temperament; | ||
| Duṭṭhadandhā dosamohacaritā. | one who “has hate” and one who “is dull” are respectively of hating temperament and deluded temperament. | ||
| Paññavā buddhicarito. | One who “possesses understanding” is one of intelligent temperament. | ||
| Aluddhaaduṭṭhā pasannapakatitāya saddhācaritā. | One who “has no greed” and one who “has no hate” are of faithful temperament because they are naturally trustful. | ||
| Yathā vā amohaparivārena kammunā nibbatto buddhicarito, evaṃ balavasaddhāparivārena kammunā nibbatto saddhācarito. | Or just as one who is reborn through kamma accompanied by non-delusion is of intelligent temperament, so one who is reborn through kamma accompanied by strong faith is of faithful temperament, | ||
| Kāmavitakkādiparivārena kammunā nibbatto vitakkacarito. | one who is reborn through kamma accompanied by thoughts of sense desire is of speculative temperament, | ||
| Lobhādinā vomissaparivārena kammunā nibbatto vomissacaritoti. | and one who is reborn through kamma accompanied by mixed greed, etc., is of mixed temperament. | ||
| Evaṃ lobhādīsu aññataraññataraparivāraṃ paṭisandhijanakaṃ kammaṃ cariyānaṃ nidānanti veditabbaṃ. | So it is the kamma productive of rebirth-linking and accompanied by someone among the things beginning with greed that should be understood as the source of the temperaments. | ||
| 45.Yaṃ pana vuttaṃ kathañca jānitabbaṃ ayaṃ puggalo rāgacaritotiādi. | 87. But it was asked, and how is it to be known that “This person is of greedy temperament? ” (§79), and so on. | ||
| Tatrāyaṃ nayo. | This is explained as follows: | ||
| Iriyāpathato kiccā, bhojanā dassanādito; | By the posture, by the action, By eating, seeing, and so on, | ||
| Dhammappavattito ceva, cariyāyo vibhāvayeti. | By the kind of states occurring, May temperament be recognized. | ||
| Tattha iriyāpathatoti rāgacarito hi pakatigamanena gacchanto cāturiyena gacchati, saṇikaṃ pādaṃ nikkhipati, samaṃ nikkhipati, samaṃ uddharati, ukkuṭikañcassa padaṃ hoti. | 88. Herein, by the posture: when one of greedy temperament is walking in his usual manner, he walks carefully, puts his foot down slowly, puts it down evenly, lifts it up evenly, and his step is springy. 21 |
Comm. NT: 21. Ukkuṭika—”springy” is glossed here by asamphuṭṭhamajjhaṃ (“not touching in the middle”—Vism-mhṭ 106). This meaning is not in PED. Все комментарии (1) |
|
| Dosacarito pādaggehi khaṇanto viya gacchati, sahasā pādaṃ nikkhipati, sahasā uddharati, anukaḍḍhitañcassa padaṃ hoti. | One of hating temperament walks as though he were digging with the points of his feet, puts his foot down quickly, lifts it up quickly, and his step is dragged along. | ||
| Mohacarito paribyākulāya gatiyā gacchati, chambhito viya padaṃ nikkhipati, chambhito viya uddharati, sahasānupīḷitañcassa padaṃ hoti. | One of deluded temperament walks with a perplexed gait, puts his foot down hesitantly, lifts it up hesitantly, [105] and his step is pressed down suddenly. | ||
| Vuttampi cetaṃ māgaṇḍiyasuttuppattiyaṃ – | And this is said in the account of the origin of the Māgandiya Sutta: | ||
| "Rattassa hi ukkuṭikaṃ padaṃ bhave, | The step of one of greedy nature will be springy; | ||
| Duṭṭhassa hoti anukaḍḍhitaṃ padaṃ; | The step of one of hating nature, dragged along; | ||
| Mūḷhassa hoti sahasānupīḷitaṃ, | Deluded, he will suddenly press down his step; | ||
| Vivaṭṭacchadassa idamīdisaṃ pada"nti. | And one without defilement has a step like this. 22 |
Comm. NT: 22. See Sn-a 544, A-a 436. Все комментарии (1) |
|
| Ṭhānampi rāgacaritassa pāsādikaṃ hoti madhurākāraṃ, dosacaritassa thaddhākāraṃ, mohacaritassa ākulākāraṃ. | 89.The stance of one of greedy temperament is confident and graceful. That of one of hating temperament is rigid. That of one of deluded temperament is muddled, | ||
| Nisajjāyapi eseva nayo. | likewise in sitting. | ||
| Rāgacarito ca ataramāno samaṃ seyyaṃ paññapetvā saṇikaṃ nipajjitvā aṅgapaccaṅgāni samodhāya pāsādikena ākārena sayati, vuṭṭhāpiyamāno ca sīghaṃ avuṭṭhāya saṅkito viya saṇikaṃ paṭivacanaṃ deti. | And one of greedy temperament spreads his bed unhurriedly, lies down slowly, composing his limbs, and he sleeps in a confident manner. When woken, instead of getting up quickly, he gives his answer slowly as though doubtful. | ||
| Dosacarito taramāno yathā vā tathā vā seyyaṃ paññapetvā pakkhittakāyo bhākuṭiṃ katvā sayati, vuṭṭhāpiyamāno ca sīghaṃ vuṭṭhāya kupito viya paṭivacanaṃ deti. | One of hating temperament spreads his bed hastily anyhow; with his body flung down he sleeps with a scowl. When woken, he gets up quickly and answers as though annoyed. | ||
| Mohacarito dussaṇṭhānaṃ seyyaṃ paññapetvā vikkhittakāyo bahulaṃ adhomukho sayati, vuṭṭhāpiyamāno ca huṅkāraṃ karonto dandhaṃ vuṭṭhāti. | One of deluded temperament spreads his bed all awry and sleeps mostly face downwards with his body sprawling. When woken, he gets up slowly, saying, “Hum. ” | ||
| Saddhācaritādayo pana yasmā rāgacaritādīnaṃ sabhāgā, tasmā tesampi tādisova iriyāpatho hotīti. | 90. Since those of faithful temperament, etc., are parallel to those of greedy temperament, etc., their postures are therefore like those described above. | ||
| Evaṃ tāva iriyāpathato cariyāyo vibhāvaye. | This firstly is how the temperaments may be recognized by the posture. | ||
| Kiccāti sammajjanādīsu ca kiccesu rāgacarito sādhukaṃ sammajjaniṃ gahetvā ataramāno vālikaṃ avippakiranto sinduvārakusumasantharamiva santharanto suddhaṃ samaṃ sammajjati. | 91.By the action: also in the acts of sweeping, etc., one of greedy temperament grasps the broom well, and he sweeps cleanly and evenly without hurrying or scattering the sand, as if he were strewing sinduvāra flowers. | ||
| Dosacarito gāḷhaṃ sammajjaniṃ gahetvā taramānarūpo ubhato vālikaṃ ussārento kharena saddena asuddhaṃ visamaṃ sammajjati. | One of hating temperament grasps the broom tightly, and he sweeps uncleanly and unevenly with a harsh noise, hurriedly throwing up the sand on each side. | ||
| Mohacarito sithilaṃ sammajjaniṃ gahetvā samparivattakaṃ āḷolayamāno asuddhaṃ visamaṃ sammajjati. | One of deluded temperament grasps the broom loosely, and he sweeps neither cleanly nor evenly, mixing the sand up and turning it over. | ||
| Yathā sammajjane, evaṃ cīvaradhovanarajanādīsupi sabbakiccesu nipuṇamadhurasamasakkaccakārī rāgacarito. | 92.As with sweeping, so too with any action such as washing and dyeing robes, and so on. One of greedy temperament acts skilfully, gently, evenly and carefully. | ||
| Gāḷhathaddhavisamakārī dosacarito. | One of hating temperament acts tensely, stiffly and unevenly. | ||
| Anipuṇabyākulavisamāparicchinnakārī mohacarito. | One of deluded temperament acts unskilfully as if muddled, unevenly and indecisively. | ||
| Cīvaradhāraṇampi ca rāgacaritassa nātigāḷhaṃ nātisithilaṃ hoti pāsādikaṃ parimaṇḍalaṃ. | Also one of greedy temperament wears his robe neither too tightly nor too loosely, confidently and level all round. | ||
| Dosacaritassa atigāḷhaṃ aparimaṇḍalaṃ. | One of hating temperament wears it too tight and not level all round. | ||
| Mohacaritassa sithilaṃ paribyākulaṃ. | One of deluded temperament wears it loosely and in a muddled way. | ||
| Saddhācaritādayo tesaṃyevānusārena veditabbā, taṃ sabhāgattāti. | Those of faithful temperament, etc., should be understood in the same way as those just described, since they are parallel. | ||
| Evaṃ kiccato cariyāyo vibhāvaye. | This is how the temperaments may be recognized by the actions. | ||
| Bhojanāti rāgacarito siniddhamadhurabhojanappiyo hoti, bhuñjamāno ca nātimahantaṃ parimaṇḍalaṃ ālopaṃ katvā rasapaṭisaṃvedī ataramāno bhuñjati, kiñcideva ca sāduṃ labhitvā somanassaṃ āpajjati. | 93.By eating: One of greedy temperament likes eating rich sweet food. When eating, he makes a round lump not too big and eats unhurriedly, savouring the various tastes. He enjoys getting something good. | ||
| Dosacarito lūkhaambilabhojanappiyo hoti, bhuñjamāno ca mukhapūrakaṃ ālopaṃ katvā arasapaṭisaṃvedī taramāno bhuñjati, kiñcideva ca asāduṃ labhitvā domanassaṃ āpajjati. | One of hating temperament likes eating rough sour food. When eating he makes a lump that fills his mouth, and he eats hurriedly without savouring the taste. He is aggrieved when he gets something not good. | ||
| Mohacarito aniyataruciko hoti, bhuñjamāno ca aparimaṇḍalaṃ parittaṃ ālopaṃ katvā bhājane chaḍḍento mukhaṃ makkhento vikkhittacitto taṃ taṃ vitakkento bhuñjati. | One of deluded temperament has no settled choice. When eating, he makes a small un-rounded lump, and as he eats he drops bits into his dish, smearing his face, with his mind astray, thinking of this and that. | ||
| Saddhācaritādayopi tesaṃyevānusārena veditabbā, taṃsabhāgattāti. | Also those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel. | ||
| Evaṃ bhojanato cariyāyo vibhāvaye. | This is how the temperament may be recognized by eating. | ||
| Dassanāditoti rāgacarito īsakampi manoramaṃ rūpaṃ disvā vimhayajāto viya ciraṃ oloketi, parittepi guṇe sajjati, bhūtampi dosaṃ na gaṇhāti, pakkamantopi amuñcitukāmova hutvā sāpekkho pakkamati. | 94.And by seeing and so on: when one of greedy temperament sees even a slightly pleasing visible object, he looks long as if surprised, he seizes on trivial virtues, discounts genuine faults, and when departing, he does so with regret as if unwilling to leave. | ||
| Dosacarito īsakampi amanoramaṃ rūpaṃ disvā kilantarūpo viya na ciraṃ oloketi, parittepi dose paṭihaññati, bhūtampi guṇaṃ na gaṇhāti, pakkamantopi muñcitukāmova hutvā anapekkho pakkamati. | When one of hating temperament sees even a slightly unpleasing visible object, he avoids looking long as if he were tired, he picks out trivial faults, discounts genuine virtues, and when departing, he does so without regret as if anxious to leave. | ||
| Mohacarito yaṃkiñci rūpaṃ disvā parapaccayiko hoti, paraṃ nindantaṃ sutvā nindati, pasaṃsantaṃ sutvā pasaṃsati, sayaṃ pana aññāṇupekkhāya upekkhakova hoti. | When one of deluded temperament sees any sort of visible object, he copies what others do: if he hears others criticizing, he criticizes; if he hears others praising, he praises; but actually he feels equanimity in himself—the equanimity of unknowing. | ||
| Esa nayo saddasavanādīsupi. | So too with sounds, and so on. | ||
| Saddhācaritādayo pana tesaṃyevānusārena veditabbā, taṃsabhāgattāti. | And those of faithful temperament, etc., should be understood in the same way as those just described since they are parallel. | ||
| Evaṃ dassanādito cariyāyo vibhāvaye. | This is how the temperaments may be recognized by seeing and so on. | ||
| Dhammappavattito cevāti rāgacaritassa ca māyā, sāṭheyyaṃ, māno, pāpicchatā, mahicchatā, asantuṭṭhitā, siṅgaṃ, cāpalyanti evamādayo dhammā bahulaṃ pavattanti. | 95.By the kind of states occurring: in one of greedy temperament there is frequent occurrence of such states as deceit, fraud, pride, evilness of wishes, greatness of wishes, discontent, foppery and personal vanity.23 |
Comm. NT: 23. Siṅga—”foppery” is not in PED in this sense. See Vibh 351 and commentary. Cāpalya (cāpalla)—”personal vanity”: noun from adj. capala. Th... Все комментарии (1) |
|
| Dosacaritassa kodho, upanāho, makkho, paḷāso, issā, macchariyanti evamādayo. | In one of hating temperament there is frequent occurrence of such states as anger, enmity, disparaging, domineering, envy and avarice. | ||
| Mohacaritassa thinaṃ, middhaṃ, uddhaccaṃ, kukkuccaṃ, vicikicchā, ādhānaggāhitā, duppaṭinissaggitāti evamādayo. | In one of deluded temperament there is frequent occurrence of such states as stiffness, torpor, agitation, worry, uncertainty, and holding on tenaciously with refusal to relinquish. | ||
| Saddhācaritassa muttacāgatā, ariyānaṃ dassanakāmatā, saddhammaṃ sotukāmatā, pāmojjabahulatā, asaṭhatā, amāyāvitā, pasādanīyesu ṭhānesu pasādoti evamādayo. | In one of faithful temperament there is frequent occurrence of such states as free generosity, desire to see Noble Ones, desire to hear the Good Dhamma, great gladness, ingenuousness, honesty, and trust in things that inspire trust. | ||
| Buddhicaritassa sovacassatā, kalyāṇamittatā, bhojanemattaññutā, satisampajaññaṃ, jāgariyānuyogo, saṃvejanīyesu ṭhānesu saṃvego, saṃviggassa ca yoniso padhānanti evamādayo. | In one of intelligent temperament there is frequent occurrence of such states as readiness to be spoken to, possession of good friends, knowledge of the right amount in eating, mindfulness and full awareness, devotion to wakefulness, a sense of urgency about things that should inspire a sense of urgency, and wisely directed endeavour. | ||
| Vitakkacaritassa bhassabahulatā, gaṇārāmatā, kusalānuyoge arati, anavaṭṭhitakiccatā, rattiṃ dhūmāyanā, divā pajjalanā, hurāhuraṃ dhāvanāti evamādayo dhammā bahulaṃ pavattantīti. | In one of speculative temperament there is frequent occurrence of such states as talkativeness, sociability, boredom with devotion to the profitable, failure to finish undertakings, smoking by night and flaming by day (see M I 144—that is to say, hatching plans at night and putting them into effect by day), and mental running hither and thither (see Ud 37). | ||
| Evaṃ dhammappavattito cariyāyo vibhāvaye. | This is how the temperaments may be recognized by the kind of states occurring. | ||
| Yasmā pana idaṃ cariyāvibhāvanavidhānaṃ sabbākārena neva pāḷiyaṃ na aṭṭhakathāyaṃ āgataṃ, kevalaṃ ācariyamatānusārena vuttaṃ, tasmā na sārato paccetabbaṃ. | 96.However, these directions for recognizing the temperaments have not been handed down in their entirety in either the texts or the commentaries; they are only expressed according to the opinion of the teachers and cannot therefore be treated as authentic. | ||
| Rāgacaritassa hi vuttāni iriyāpathādīni dosacaritādayopi appamādavihārino kātuṃ sakkonti. | For even those of hating temperament can exhibit postures, etc., ascribed to the greedy temperament when they try diligently. | ||
| Saṃsaṭṭhacaritassa ca puggalassa ekasseva bhinnalakkhaṇā iriyāpathādayo na upapajjanti. | And postures, etc., never arise with distinct characteristics in a person of mixed temperament. | ||
| Yaṃ panetaṃ aṭṭhakathāsu cariyāvibhāvanavidhānaṃ vuttaṃ, tadeva sārato paccetabbaṃ. | Only such directions for recognizing temperament as are given in the commentaries should be treated as authentic; | ||
| Vuttañhetaṃ "cetopariyañāṇassa lābhī ācariyo cariyaṃ ñatvā kammaṭṭhānaṃ kathessati, itarena antevāsiko pucchitabbo"ti. | for this is said: “A teacher who has acquired penetration of minds will know the temperament and will explain a meditation subject accordingly; one who has not should question the pupil.” | ||
| Tasmā cetopariyañāṇena vā taṃ vā puggalaṃ pucchitvā jānitabbaṃ. | So it is by penetration of minds or by questioning the person, that it can be known | ||
| Ayaṃ puggalo rāgacarito, ayaṃ dosādīsu aññataracaritoti. | whether he is one of greedy temperament or one of those beginning with hating temperament. | ||
| 46.Kiṃ caritassa puggalassa kiṃ sappāyanti ettha pana senāsanaṃ tāva rāgacaritassa adhotavedikaṃ bhūmaṭṭhakaṃ akatapabbhārakaṃ tiṇakuṭikaṃ paṇṇasālādīnaṃ aññataraṃ rajokiṇṇaṃ jatukābharitaṃ oluggaviluggaṃ atiuccaṃ vā atinīcaṃ vā ujjaṅgalaṃ sāsaṅkaṃ asucivisamamaggaṃ, yattha mañcapīṭhampi maṅkuṇabharitaṃ durūpaṃ dubbaṇṇaṃ, yaṃ olokentasseva jigucchā uppajjati, tādisaṃ sappāyaṃ. | 97.What suits one of what kind of temperament?(§79). A suitable lodging for one of greedy temperament has an unwashed sill and stands level with the ground, and it can be either an overhanging [rock with an] unprepared [drip-ledge] (see Ch. II, note 15), a grass hut, or a leaf house, etc. It ought to be spattered with dirt, full of bats,24 dilapidated, too high or too low, in bleak surroundings, threatened [by lions, tigers, etc.,] with a muddy, uneven path, [108] where even the bed and chair are full of bugs. And it should be ugly and unsightly, exciting loathing as soon as looked at. |
Comm. NT: 24. Jatukā—”a bat”: not in PED. Also at Ch. XI. §7. Все комментарии (1) |
|
| Nivāsanapārupanaṃ antacchinnaṃ olambavilambasuttakākiṇṇaṃ jālapūvasadisaṃ sāṇi viya kharasamphassaṃ kiliṭṭhaṃ bhārikaṃ kicchapariharaṇaṃ sappāyaṃ. | Suitable inner and outer garments are those that have torn-off edges with threads hanging down all round like a “net cake,”25 harsh to the touch like hemp, soiled, heavy and hard to wear. |
Comm. NT: 25. Jalapūvasadisa—”like a net cake”: “A cake made like a net” (Vism-mhṭ 108); possibly what is now known in Sri Lanka as a “string hopper,”... Все комментарии (1) |
|
| Pattopi dubbaṇṇo mattikāpatto vā āṇigaṇṭhikāhato ayopatto vā garuko dussaṇṭhāno sīsakapālamiva jeguccho vaṭṭati. | And the right kind of bowl for him is an ugly clay bowl disfigured by stoppings and joints, or a heavy and misshapen iron bowl as unappetizing as a skull. | ||
| Bhikkhācāramaggopi amanāpo anāsannagāmo visamo vaṭṭati. | The right kind of road for him on which to wander for alms is disagreeable, with no village near, and uneven. | ||
| Bhikkhācāragāmopi yattha manussā apassantā viya caranti, yattha ekakulepi bhikkhaṃ alabhitvā nikkhamantaṃ "ehi, bhante"ti āsanasālaṃ pavesetvā yāgubhattaṃ datvā gacchantā gāvī viya vaje pavesetvā anapalokentā gacchanti, tādiso vaṭṭati. | The right kind of village for him in which to wander for alms is where people wander about as if oblivious of him, where, as he is about to leave without getting alms even from a single family, people call him into the sitting hall, saying, “Come, venerable sir,” and give him gruel and rice, but do so as casually as if they were putting a cow in a pen. | ||
| Parivisakamanussāpi dāsā vā kammakarā vā dubbaṇṇā duddasikā kiliṭṭhavasanā duggandhā jegucchā, ye acittīkārena yāgubhattaṃ chaḍḍentā viya parivisanti, tādisā sappāyā. | Suitable people to serve him are slaves or workmen who are unsightly, ill-favoured, with dirty clothes, ill-smelling and disgusting, who serve him his gruel and rice as if they were throwing it rudely at him. | ||
| Yāgubhattakhajjakampi lūkhaṃ dubbaṇṇaṃ sāmākakudrūsakakaṇājakādimayaṃ pūtitakkaṃ bilaṅgaṃ jiṇṇasākasūpeyyaṃ yaṃkiñcideva kevalaṃ udarapūramattaṃ vaṭṭati. | The right kind of gruel and rice and hard food is poor, unsightly, made up of millet, kudusaka, broken rice, etc., stale buttermilk, sour gruel, curry of old vegetables, or anything at all that is merely for filling the stomach. | ||
| Iriyāpathopissa ṭhānaṃ vā caṅkamo vā vaṭṭati. | The right kind of posture for him is either standing or walking. | ||
| Ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci aparisuddhavaṇṇanti idaṃ rāgacaritassa sappāyaṃ. | The object of his contemplation should be any of the colour kasiṇas, beginning with the blue, whose colour is not pure. This is what suits one of greedy temperament. | ||
| Dosacaritassa senāsanaṃ nātiuccaṃ nātinīcaṃ chāyūdakasampannaṃ suvibhattabhittithambhasopānaṃ supariniṭṭhitamālākammalatākammanānāvidhacittakammasamujjalasamasiniddhamudubhūmitalaṃ brahmavimānamiva kusumadāmavicitravaṇṇacelavitānasamalaṅkataṃ supaññattasucimanoramattharaṇamañcapīṭhaṃ tattha tattha vāsatthāya nikkhittakusumavāsagandhasugandhaṃ yaṃ dassanamatteneva pītipāmojjaṃ janayati, evarūpaṃ sappāyaṃ. | 98.A suitable resting place for one of hating temperament is not too high or too low, provided with shade and water, with well-proportioned walls, posts and steps, with well-prepared frieze work and lattice work, brightened with various kinds of painting, with an even, smooth, soft floor, adorned with festoons of flowers and a canopy of many-coloured cloth like a Brahmā-god’s divine palace, with bed and chair covered with well-spread clean pretty covers, smelling sweetly of flowers, and perfumes and scents set about for homely comfort, which makes one happy and glad at the mere sight of it. 99. | ||
| Tassa pana senāsanassa maggopi sabbaparissayavimutto sucisamatalo alaṅkatapaṭiyattova vaṭṭati. | The right kind of road to his lodging is free from any sort of danger, traverses clean, even ground, and has been properly prepared. | ||
| Senāsanaparikkhāropettha kīṭamaṅkuṇadīghajātimūsikānaṃ nissayaparicchindanatthaṃ nātibahuko, ekamañcapīṭhamattameva vaṭṭati. | And here it is best that the lodging’s furnishings are not too many in order to avoid hiding-places for insects, bugs, snakes and rats: even a single bed and chair only. | ||
| Nivāsanapārupanampissa cīnapaṭṭasomārapaṭṭakoseyyakappāsikasukhumakhomādīnaṃ yaṃ yaṃ paṇītaṃ, tena tena ekapaṭṭaṃ vā dupaṭṭaṃ vā sallahukaṃ samaṇasāruppena surattaṃ suddhavaṇṇaṃ vaṭṭati. | The right kind of inner and outer garments for him are of any superior stuff such as China cloth, Somāra cloth, silk, fine cotton, fine linen, of either single or double thickness, quite light, and well dyed, quite pure in colour to befit an ascetic. | ||
| Patto udakapupphuḷamiva susaṇṭhāno maṇi viya sumaṭṭho nimmalo samaṇasāruppena suparisuddhavaṇṇo ayomayo vaṭṭati. | The right kind of bowl is made of iron, as well shaped as a water bubble, as polished as a gem, spotless, and of quite pure colour to befit an ascetic. | ||
| Bhikkhācāramaggo parissayavimutto samo manāpo nātidūranāccāsannagāmo vaṭṭati. | The right kind of road on which to wander for alms is free from dangers, level, agreeable, with the village neither too far nor too near. | ||
| Bhikkhācāragāmopi yattha manussā "idāni ayyo āgamissatī"ti sittasammaṭṭhe padese āsanaṃ paññāpetvā paccuggantvā pattaṃ ādāya gharaṃ pavesetvā paññattāsane nisīdāpetvā sakkaccaṃ sahatthā parivisanti, tādiso vaṭṭati. | The right kind of village in which to wander for alms is where people, thinking, “Now our lord is coming,” prepare a seat in a sprinkled, swept place, and going out to meet him, take his bowl, lead him to the house, seat him on a prepared seat and serve him carefully with their own hands. | ||
| Parivesakā panassa ye honti abhirūpā pāsādikā sunhātā suvilittā dhūpavāsakusumagandhasurabhino nānāvirāgasucimanuññavatthābharaṇapaṭimaṇḍitā sakkaccakārino, tādisā sappāyā. | 100. Suitable people to serve him are handsome, pleasing, well bathed, well anointed, scented26 with the perfume of incense and the smell of flowers, adorned with apparel made of variously-dyed clean pretty cloth, who do their work carefully. |
Comm. NT: 26. Surabhi—”scented, perfume”: not in PED; also at VI.90; X.60 and Vism-mhṭ 445. Все комментарии (1) |
|
| Yāgubhattakhajjakampi vaṇṇagandharasasampannaṃ ojavantaṃ manoramaṃ sabbākārapaṇītaṃ yāvadatthaṃ vaṭṭati. | The right kind of gruel, rice, and hard food has colour, smell and taste, possesses nutritive essence, and is inviting, superior in every way, and enough for his wants. | ||
| Iriyāpathopissa seyyā vā nisajjā vā vaṭṭati, ārammaṇaṃ nīlādīsu vaṇṇakasiṇesu yaṃkiñci suparisuddhavaṇṇanti idaṃ dosacaritassa sappāyaṃ. | The right kind of posture for him is lying down or sitting. The object of his contemplation should be anyone of the colour kasiṇas, beginning with the blue, whose colour is quite pure. This is what suits one of hating temperament. | ||
| Mohacaritassa senāsanaṃ disāmukhaṃ asambādhaṃ vaṭṭati, yattha nisinnassa vivaṭā disā khāyanti, iriyāpathesu caṅkamo vaṭṭati. | 101.The right lodging for one of deluded temperament has a view and is not shut in, where the four quarters are visible to him as he sits there. As to the postures, walking is right. | ||
| Ārammaṇaṃ panassa parittaṃ suppamattaṃ sarāvamattaṃ vā (khuddakaṃ) na vaṭṭati. | The right kind of object for his contemplation is not small, that is to say, the size of a winnowing basket or the size of a saucer; | ||
| Sambādhasmiñhi okāse cittaṃ bhiyyo sammohamāpajjati, tasmā vipulaṃ mahākasiṇaṃ vaṭṭati. | for his mind becomes more confused in a confined space; so the right kind is an amply large kasiṇa. | ||
| Sesaṃ dosacaritassa vuttasadisamevāti idaṃ mohacaritassa sappāyaṃ. | The rest is as stated for one of hating temperament. This is what suits one of deluded temperament. | ||
| Saddhācaritassa sabbampi dosacaritamhi vuttavidhānaṃ sappāyaṃ. | 102. For one of faithful temperament all the directions given for one of hating temperament are suitable. | ||
| Ārammaṇesu cassa anussatiṭṭhānampi vaṭṭati. | As to the object of his contemplation, one of the recollections is right as well. | ||
| Buddhicaritassa senāsanādīsu idaṃ nāma asappāyanti natthi. | For one of intelligent temperament there is nothing unsuitable as far as concerns the lodging and so on. | ||
| Vitakkacaritassa senāsanaṃ vivaṭaṃ disāmukhaṃ yattha nisinnassa ārāmavanapokkharaṇīrāmaṇeyyakāni gāmanigamajanapadapaṭipāṭiyo nīlobhāsā ca pabbatā paññāyanti, taṃ na vaṭṭati, tañhi vitakkavidhāvanasseva paccayo hoti, tasmā gambhīre darīmukhe vanappaṭicchanne hatthikucchipabbhāramahindaguhāsadise senāsane vasitabbaṃ. | For one of speculative temperament an open lodging with a view, [110] where gardens, groves and ponds, pleasant prospects, panoramas of villages, towns and countryside, and the blue gleam of mountains, are visible to him as he sits there, is not right; for that is a condition for the running hither and thither of applied thought. So he should live in a lodging such as a deep cavern screened by woods like the Overhanging Rock of the Elephant’s Belly (Hatthikucchipabbhāra), or Mahinda’s Cave. | ||
| Ārammaṇampissa vipulaṃ na vaṭṭati. | Also an ample-sized object of contemplation is not suitable for him; | ||
| Tādisañhi vitakkavasena sandhāvanassa paccayo hoti. | for one like that is a condition for the running hither and thither of applied thought. | ||
| Parittaṃ pana vaṭṭati. | A small one is right. | ||
| Sesaṃ rāgacaritassa vuttasadisamevāti idaṃ vitakkacaritassa sappāyaṃ. | The rest is as stated for one of greedy temperament. This is what suits one of speculative temperament. | ||
| Ayaṃ attano cariyānukūlanti ettha āgatacariyānaṃ pabhedanidānavibhāvanasappāyaparicchedato vitthāro. | These are the details, with definition of the kind, source, recognition, and what is suitable, as regards the various temperaments handed down here with the words “that suits his own temperament” (§60). | ||
| Na ca tāva cariyānukūlaṃ kammaṭṭhānaṃ sabbākārena āvikataṃ. | 103. However, the meditation subject that is suitable to the temperament has not been cleared up in all its aspects yet. | ||
| Tañhi anantarassa mātikāpadassa vitthāre sayameva āvibhavissati. | This will become clear automatically when those in the following list are treated in detail. . | ||
|
Предметы медитации для соотв. темпераментов Таблица Палийский оригинал |
|||
| 47.Tasmā yaṃ vuttaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti ettha saṅkhātaniddesato, upacārappanāvahato, jhānappabhedato, samatikkamato, vaḍḍhanāvaḍḍhanato, ārammaṇato, bhūmito, gahaṇato, paccayato, cariyānukūlatoti imehi tāva dasahākārehi kammaṭṭhānavinicchayo veditabbo. | Now, it was said above, “and he should apprehend from among the forty meditation subjects one that suits his own temperament” (§60). Here the exposition of the meditation subject should be first understood in these ten ways: (1) as to enumeration, (2) as to which bring only access and which absorption, (3) at to the kinds of jhāna, (4) as to surmounting, (5) as to extension and non-extension, (6) as to object, (7) as to plane, (8) as to apprehending, (9) as to condition, (10) as to suitability to temperament. | ||
| Tattha saṅkhātaniddesatoti cattālīsāya kammaṭṭhānesūti hi vuttaṃ, tatrimāni cattālīsa kammaṭṭhānāni dasa kasiṇā, dasa asubhā, dasa anussatiyo, cattāro brahmavihārā, cattāro āruppā, ekā saññā, ekaṃ vavatthānanti. | 104. 1. Herein, as to enumeration: it was said above, “from among the forty meditation subjects” (§28). Herein, the forty meditation subjects are these: ten kasiṇas (totalities), ten kinds of foulness, ten recollections, four divine abidings, four immaterial states, one perception, one defining. | Здесь что касается перечисления. Выше было сказано "из сорока предметов медитации". Здесь 40 предметов медитации - это 10 касин (цельностей), 10 непривлекательных, десять воспоминаний, четыре возвышенных состояния, четыре нематериальных уровня, одно распознавание, одно определение. | |
| Tattha pathavīkasiṇaṃ, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, nīlakasiṇaṃ, pītakasiṇaṃ, lohitakasiṇaṃ, odātakasiṇaṃ, ālokakasiṇaṃ, paricchinnākāsakasiṇanti ime dasa kasiṇā. | 105. Herein, the ten kasiṇas are these: earth kasiṇa, water kasiṇa, fire kasiṇa, air kasiṇa, blue kasiṇa, yellow kasiṇa, red kasiṇa, white kasiṇa, light kasiṇa, and limited-space kasiṇa. 27 | Таковы здесь 10 касин: касина земли, воды, огня, воздуха, синяя, жёлтая, красная, белая, свет, ограниченное пространство. |
Comm. NT: 27. “‘Kasiṇa’ is in the sense of entirety (sakalaṭṭhena)” (M-a III 260). See IV.119. Все комментарии (1) |
| Uddhumātakaṃ, vinīlakaṃ, vipubbakaṃ, vicchiddakaṃ, vikkhāyitakaṃ, vikkhittakaṃ, hatavikkhittakaṃ, lohitakaṃ, puḷuvakaṃ, aṭṭhikanti ime dasa asubhā. | The ten kinds of foulness are these: the bloated, the livid, the festering, the cut- up, the gnawed, the scattered, the hacked and scattered, the bleeding, the worm- infested, and a skeleton. 28 | Десять непривлекательных: раздувшийся труп, посиневший труп, гниющий труп, разрубленный надвое труп, обглоданный животными труп, труп, расчленённый на части, труп убитого человека, разрубленный и выброшенный по частям, кровоточащий труп, труп, населённый и поедаемый червями, скелет. |
Comm.NT: 28.Here ten kinds of foulness are given. But in the Suttas only either five or six of this set appear to be mentioned, that is, “Perception o... Все комментарии (1) |
| Buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati, maraṇānussati, kāyagatāsati, ānāpānassati, upasamānussatīti imā dasa anussatiyo. | The ten kinds of recollection are these: recollection of the Buddha (the Enlightened One), recollection of the Dhamma (the Law), recollection of the Sangha (the Community), recollection of virtue, recollection of generosity, recollection of deities, recollection (or mindfulness) of death, mindfulness occupied with the body, mindfulness of breathing, and recollection of peace. | Десять воспоминаний: воспоминание о Будде, Дхамме, Сообществе, нравственности, щедрости, божествах, памятование о смерти, памятование о теле, дыхании, покое. | |
| Mettā, karuṇā, muditā, upekkhāti ime cattāro brahmavihārā. | The four divine abidings are these: loving-kindness, compassion, gladness, and equanimity. | Четыре возвышенных состояния: дружелюбие, сострадание, сопереживающая радость и безмятежное наблюдение. | |
| Ākāsānañcāyatanaṃ, viññāṇañcāyatanaṃ, ākiñcaññāyatanaṃ, nevasaññānāsaññāyatananti ime cattāro āruppā. | The four immaterial states are these: the base consisting of boundless space, the base consisting of boundless consciousness, the base consisting of nothingness, and the base consisting of neither perception nor non-perception. | Четыре нематериальных уровня: сфера бесконечного пространства, сфера бесконечного сознания, сфера отсутствия чего бы то ни было, сфера ни распозавания ни отсутствия распознавания. | |
| Āhāre paṭikūlasaññā ekā saññā. | The one perception is the perception of repulsiveness in nutriment. | Одно распознавание - это распознавание непривлекательности пищи. | |
| Catudhātuvavatthānaṃ ekaṃ vavatthānanti evaṃ saṅkhātaniddesato vinicchayo veditabbo. | The one defining is the defining of the four elements. This is how the exposition should be understood “as to enumeration. ” | Одно определение - это определение четырёх элементов. Так нужно понимать объяснение в отношении перечисления. | |
| Upacārappanāvahatoti ṭhapetvā kāyagatāsatiñca ānāpānassatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānanti imāneva hettha dasakammaṭṭhānāni upacāravahāni. | 106. 2 As to which bring access only and which absorption: the eight recollections— excepting mindfulness occupied with the body and mindfulness of breathing— the perception of repulsiveness in nutriment, and the defining of the four elements, are ten meditation subjects that bring access only. | В отношении того, что приводит только к доступу, а что - к поглощённости: восемь воспоминаний ([10] минус памятование о теле и памятовании о дыхании), распознавание непривлекательности пищи и определение четырёх первоэлементов приводят только к доступу. | |
| Sesāni appanāvahāni. | The others bring absorption. | Остальные приводят к поглощённости. | |
| Evaṃ upacārappanāvahato. | This is “as to which bring access only and which absorption. ” | ||
| Jhānappabhedatoti appanāvahesu cettha ānāpānassatiyā saddhiṃ dasa kasiṇā catukkajjhānikā honti. | 107. 3. As to the kind of jhāna: among those that bring absorption, the ten kasiṇas together with mindfulness of breathing bring all four jhānas. | В части вида поглощённости: среди приводящих к полной поглощённости 10 касин и памятование о дыхании приводят ко всем 4 уровням. | |
| Kāyagatāsatiyā saddhiṃ dasa asubhā paṭhamajjhānikā. | The ten kinds of foulness together with mindfulness occupied with the body bring the first jhāna. | 10 непривлекательных, а также памятование о теле приводят к 1 уровню. | |
| Purimā tayo brahmavihārā tikajjhānikā. | The first three divine abidings bring three jhānas. | Первые три возвышенных состояния приводят к первым трём уровням. | |
| Catutthabrahmavihāro cattāro ca āruppā catutthajjhānikāti evaṃ jhānappabhedato. | The fourth divine abiding and the four immaterial states bring the fourth jhāna. This is “as to the kind of jhāna. ” | Четвёртое возвышенное состояние и четыре нематериальных уровня приводят к 4 уровню поглощённости. Таково объяснение по видам поглощённости. | |
| Samatikkamatoti dve samatikkamā aṅgasamatikkamo ca ārammaṇasamatikkamo ca. | 108. 4. As to surmounting: there are two kinds of surmounting, that is to say, surmounting of factors and surmounting of object. | ||
| Tattha sabbesupi tikacatukkajjhānikesu kammaṭṭhānesu aṅgasamatikkamo hoti vitakkavicārādīni jhānaṅgāni samatikkamitvā tesvevārammaṇesu dutiyajjhānādīnaṃ pattabbato. | Herein, there is surmounting of factors in the case of all meditation subjects that bring three and four jhānas because the second jhāna, etc., have to be reached in those same objects by surmounting the jhāna factors of applied thought and sustained thought, and so on. | ||
| Tathā catutthabrahmavihāre. | Likewise in the case of the fourth divine abiding; | ||
| Sopi hi mettādīnaṃyeva ārammaṇe somanassaṃ samatikkamitvā pattabboti. | for that has to be reached by surmounting joy in the same object as that of loving-kindness, and so on. | ||
| Catūsu pana āruppesu ārammaṇasamatikkamo hoti. | But in the case of the four immaterial states there is surmounting of the object; | ||
| Purimesu hi navasu kasiṇesu aññataraṃ samatikkamitvā ākāsānañcāyatanaṃ pattabbaṃ. | for the base consisting of boundless space has to be reached by surmounting one or other of the first nine kasiṇas, | ||
| Ākāsādīni ca samatikkamitvā viññāṇañcāyatanādīni. | and the base consisting of boundless consciousness, etc., have respectively to be reached by surmounting space, and so on. | ||
| Sesesu samatikkamo natthīti evaṃ samatikkamato. | With the rest there is no surmounting. This is “as to surmounting. ” | ||
| Vaḍḍhanāvaḍḍhanatoti imesu cattālīsāya kammaṭṭhānesu dasa kasiṇāneva vaḍḍhetabbāni. | 109. 5. As to extension and non-extension: only the ten kasiṇas among these forty meditation subjects need be extended. | ||
| Yattakañhi okāsaṃ kasiṇena pharati, tadabbhantare dibbāya sotadhātuyā saddaṃ sotuṃ dibbena cakkhunā rūpāni passituṃ parasattānañca cetasā cittamaññātuṃ samattho hoti. | For it is within just so much space as one is intent upon with the kasiṇa that one can hear sounds with the divine ear element, see visible objects with the divine eye, and know the minds of other beings with the mind. | ||
| Kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni. | 110.Mindfulness occupied with the body and the ten kinds of foulness need not be extended. | ||
| Kasmā? | Why? | ||
| Okāsena paricchinnattā ānisaṃsābhāvā ca. | Because they have a definite location and because there is no benefit in it. | ||
| Sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati. | The definiteness of their location will become clear in explaining the method of development (VIII.83–138 and VI.40, 41, 79). | ||
| Tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi. | If the latter are extended, it is only a quantity of corpses that is extended and there is no benefit. | ||
| Vuttampi cetaṃ sopākapañhābyākaraṇe, "vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā"ti. | And this is said in answer to the question of Sopāka: “Perception of visible forms is quite clear, Blessed One, perception of bones is not clear” (Source untraced29); | ||
| Tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā. | for here the perception of visible forms is called “quite clear” in the sense of extension of the sign, | ||
| Aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā. | while the perception of bones is called “not quite clear” in the sense of its non-extension. | ||
| Yaṃ panetaṃ "kevalaṃ aṭṭhisaññāya, apharī pathaviṃ ima"nti (theragā. 18) vuttaṃ, taṃ lābhissa sato upaṭṭhānākāravasena vuttaṃ. | 111. But the words “I was intent upon this whole earth with the perception of a skeleton” (Th 18) are said of the manner of appearance to one who has acquired that perception. | ||
| Yatheva hi dhammāsokakāle karavīkasakuṇo samantā ādāsabhittīsu attano chāyaṃ disvā sabbadisāsu karavīkasaññī hutvā madhuraṃ giraṃ nicchāresi, evaṃ theropi aṭṭhikasaññāya lābhittā sabbadisāsu upaṭṭhitaṃ nimittaṃ passanto kevalāpi pathavī aṭṭhikabharitāti cintesīti. | For just as in [the Emperor] Dhammāsoka’s time the Karavīka bird uttered a sweet song when it saw its own reflection in the looking glass walls all round and perceived Karavīkas in every direction,30 so the Elder [Siṅgāla Pitar] thought, when he saw the sign appearing in all directions through his acquisition of the perception of a skeleton, that the whole earth was covered with bones. | ||
| Yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti. | 112. If that is so, then is what is called “the measurelessness of the object of jhāna produced on foulness”31 contradicted? | ||
| Sā ca na virujjhati. | It is not contradicted. | ||
| Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. | For one man apprehends the sign in a large bloated corpse or skeleton, | ||
| Ekacco appake. | another in a small one. | ||
| Iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. | In this way the jhāna of the one has a limited object | ||
| Ekaccassa appamāṇārammaṇanti. | and of the other a measureless object. | ||
| Yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. Taṃ sandhāya "appamāṇārammaṇa"nti vuttaṃ. | Or alternatively, “With a measureless object” (Dhs 182–84 in elision) is said of it referring to one who extends it, seeing no disadvantage in doing so. | ||
| Ānisaṃsābhāvā pana na vaḍḍhetabbānīti. | But it need not be extended because no benefit results. | ||
| Yathā ca etāni, evaṃ sesānipi na vaḍḍhetabbāni. | 113. The rest need not be extended likewise. | ||
| Kasmā? | Why? | ||
| Tesu hi ānāpānanimittaṃ tāva vaḍḍhayato vātarāsiyeva vaḍḍhati, okāsena ca paricchinnaṃ. | When a man extends the sign of in-breaths and out-breaths, only a quantity of wind is extended, and it has a definite location, [the nose-tip]. | ||
| Iti sādīnavattā okāsena ca paricchinnattā na vaḍḍhetabbaṃ. | So it need not be extended because of the disadvantage and because of the definiteness of the location. | ||
| Brahmavihārā sattārammaṇā, tesaṃ nimittaṃ vaḍḍhayato sattarāsiyeva vaḍḍheyya, na ca tena attho atthi, tasmā tampi na vaḍḍhetabbaṃ. | And the divine abidings have living beings as their object. When a man extends the sign of these, only the quantity of living beings would be extended, and there is no purpose in that. So that also need not be extended. | ||
| Yaṃ pana vuttaṃ "mettāsahagatena cetasā ekaṃ disaṃ pharitvā"ti (dī. ni. 1.556) ādi, taṃ pariggahavaseneva vuttaṃ. | 114.When it is said, “Intent upon one quarter with his heart endued with loving- kindness” (D I 250), etc., that is said for the sake of comprehensive inclusion. | ||
| Ekāvāsadviāvāsādinā hi anukkamena ekissā disāya satte pariggahetvā bhāvento ekaṃ disaṃ pharitvāti vutto. | For it is when a man develops it progressively by including living beings in one direction by one house, by two houses, etc., that he is said to be “intent upon one direction,” [113] | ||
| Na nimittaṃ vaḍḍhento. | not when he extends the sign. | ||
| Paṭibhāganimittameva cettha natthi. | And there is no counterpart sign here that he might extend. | ||
| Yadayaṃ vaḍḍheyya, parittaappamāṇārammaṇatāpettha pariggahavaseneva veditabbā. | Also the state of having a limited or measureless object can be understood here according to the way of inclusion, too. | ||
| Āruppārammaṇesupi ākāsaṃ kasiṇugghāṭimattā. | 115. As regards the immaterial states as object, space need not be extended since it is the mere removal of the kasiṇa [materiality]; | ||
| Tañhi kasiṇāpagamavaseneva manasi kātabbaṃ. | for that should be brought to mind only as the disappearance of the kasiṇa [materiality]; | ||
| Tato paraṃ vaḍḍhayatopi na kiñci hoti. | if he extends it, nothing further happens. | ||
| Viññāṇaṃ sabhāvadhammattā. Na hi sakkā sabhāvadhammaṃ vaḍḍhetuṃ. | And consciousness need not be extended since it is a state consisting in an individual essence, and it is not possible to extend a state consisting in an individual essence. | ||
| Viññāṇāpagamo viññāṇassa abhāvamattattā. | The disappearance of consciousness need not be extended since it is mere non-existence of consciousness. | ||
| Nevasaññānāsaññāyatanārammaṇaṃ sabhāvadhammattāyeva na vaḍḍhetabbaṃ. | And the base consisting of neither perception nor non-perception as object need not be extended since it too is a state consisting in an individual essence. 32 | ||
| Sesāni animittattā. | 116. The rest need not be extended because they have no sign. | ||
| Paṭibhāganimittañhi vaḍḍhetabbaṃ nāma bhaveyya. | For it is the counterpart sign33 that would be extendable, | ||
| Buddhānussatiādīnañca neva paṭibhāganimittaṃ ārammaṇaṃ hoti, tasmā taṃ na vaḍḍhetabbanti evaṃ vaḍḍhanāvaḍḍhanato. | and the object of the recollection of the Buddha, etc., is not a counterpart sign. Consequently there is no need for extension there. This is “as to extension and non-extension. ” | ||
| Ārammaṇatoti imesu ca cattālīsāya kammaṭṭhānesu dasakasiṇā, dasaasubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsatipaṭibhāganimittārammaṇāni. | 117.6. As to object: of these forty meditation subjects, twenty-two have counterpart signs as object, that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body; | ||
| Sesāni na paṭibhāganimittārammaṇāni. | the rest do not have counterpart signs as object. | ||
| Tathā dasasu anussatīsu ṭhapetvā ānāpānassatiñca kāyagatāsatiñca avasesā aṭṭha anussatiyo, āhāre paṭikūlasaññā, catudhātuvavatthānaṃ, viññāṇañcāyatanaṃ, nevasaññānāsaññāyatananti imāni dvādasa sabhāvadhammārammaṇāni. | Then twelve have states consisting in individual essences as object, that is to say, eight of the ten recollections—except mindfulness of breathing and mindfulness occupied with the body—the perception of repulsiveness in nutriment, the defining of the elements, the base consisting of boundless consciousness, and the base consisting of neither perception nor non-perception; and twenty-two have [counterpart] signs as object, | ||
| Dasa kasiṇā, dasa asubhā, ānāpānassati, kāyagatāsatīti imāni dvāvīsati nimittārammaṇāni. | that is to say, the ten kasiṇas, the ten kinds of foulness, mindfulness of breathing, and mindfulness occupied with the body; | ||
| Sesāni cha na vattabbārammaṇāni. | while the remaining six have “not-so- classifiable”34 objects. | ||
| Tathā vipubbakaṃ, lohitakaṃ, puḷuvakaṃ, ānāpānassati, āpokasiṇaṃ, tejokasiṇaṃ, vāyokasiṇaṃ, yañca ālokakasiṇe sūriyādīnaṃ obhāsamaṇḍalārammaṇanti imāni aṭṭha calitārammaṇāni, tāni ca kho pubbabhāge, paṭibhāgaṃ pana sannisinnameva hoti. | Then eight have mobile objects in the early stage though the counterpart is stationary, that is to say, the festering, the bleeding, the worm-infested, mindfulness of breathing, the water kasiṇa, the fire kasiṇa, the air kasiṇa, and in the case of the light kasiṇa the object consisting of a circle of sunlight, etc.; | ||
| Sesāni na calitārammaṇānīti evaṃ ārammaṇato. | the rest have immobile objects.35 This is “as to object.” | ||
| Bhūmitoti ettha ca dasa asubhā, kāyagatāsati, āhāre paṭikūlasaññāti imāni dvādasa devesu nappavattanti. | 118.7. As to plane: here the twelve, namely, the ten kinds of foulness, mindfulness occupied with the body, and perception of repulsiveness in nutriment, do not occur among deities. | ||
| Tāni dvādasa, ānāpānassati cāti imāni terasa brahmaloke nappavattanti. | These twelve and mindfulness of breathing do not occur in the Brahmā-world. | ||
| Arūpabhave pana ṭhapetvā cattāro āruppe aññaṃ nappavattati. | But none except the four immaterial states occur in the immaterial becoming. | ||
| Manussesu sabbānipi pavattantīti evaṃ bhūmito. | All occur among human beings. This is “as to plane. ” [114] | ||
| Gahaṇatoti diṭṭhaphuṭṭhasutaggahaṇatopettha vinicchayo veditabbo. | 119. 8. As to apprehending: here the exposition should be understood according to the seen, the touched and the heard. | ||
| Tatra ṭhapetvā vāyokasiṇaṃ sesā nava kasiṇā, dasa asubhāti imāni ekūnavīsati diṭṭhena gahetabbāni. | Herein, these nineteen, that is to say, nine kasiṇas omitting the air kasiṇa and the ten kinds of foulness, must be apprehended by the seen. | ||
| Pubbabhāge cakkhunā oloketvā nimittaṃ nesaṃ gahetabbanti attho. | The meaning is that in the early stage their sign must be apprehended by constantly looking with the eye. | ||
| Kāyagatāsatiyaṃ tacapañcakaṃ diṭṭhena, sesaṃ sutenāti evaṃ tassā ārammaṇaṃ diṭṭhasutena gahetabbaṃ. | In the case of mindfulness occupied with the body the five parts ending with skin must be apprehended by the seen and the rest by the heard, so its object must be apprehended by the seen and the heard. | ||
| Ānāpānassati phuṭṭhena, vāyokasiṇaṃ diṭṭhaphuṭṭhena, sesāni aṭṭhārasa sutena gahetabbāni. | Mindfulness of breathing must be apprehended by the touched; the air kasiṇa by the seen and the touched; the remaining eighteen by the heard. | ||
| Upekkhābrahmavihāro, cattāro āruppāti imāni cettha na ādikammikena gahetabbāni. | The divine abiding of equanimity and the four immaterial states are not apprehendable by a beginner; | ||
| Sesāni pañcatiṃsa gahetabbānīti evaṃ gahaṇato. | but the remaining thirty-five are. This is “as to apprehending. ” | ||
| Paccayatoti imesu pana kammaṭṭhānesu ṭhapetvā ākāsakasiṇaṃ sesā nava kasiṇā āruppānaṃ paccayā honti, dasa kasiṇā abhiññānaṃ, tayo brahmavihārā catutthabrahmavihārassa, heṭṭhimaṃ heṭṭhimaṃ āruppaṃ uparimassa uparimassa, nevasaññānāsaññāyatanaṃ nirodhasamāpattiyā, sabbānipi sukhavihāravipassanābhavasampattīnanti evaṃ paccayato. | 120.9. As to condition: of these meditation subjects nine kasiṇas omitting the space kasiṇa are conditions for the immaterial states. The ten kasiṇas are conditions for the kinds of direct-knowledge. Three divine abidings are conditions for the fourth divine abiding. Each lower immaterial state is a condition for each higher one. The base consisting of neither perception nor non-perception is a condition for the attainment of cessation. All are conditions for living in bliss, for insight, and for the fortunate kinds of becoming. This is “as to condition. ” | ||
| Cariyānukūlatoti cariyānaṃ anukūlatopettha vinicchayo veditabbo. | 121.10. As to suitability to temperament: here the exposition should be understood according to what is suitable to the temperaments. | По соответствию темпераменту: здесь объяснение следует понимать согласно тому, что подходит темпераментам. | |
| Seyyathidaṃ – rāgacaritassa tāva ettha dasa asubhā, kāyagatāsatīti ekādasa kammaṭṭhānāni anukūlāni. | That is to say: first, the ten kinds of foulness and mindfulness occupied with the body are eleven meditation subjects suitable for one of greedy temperament. | А именно: десять непривлекательных и памятование о теле являются 11 предметами медитации, подходящих "алчному" темпераменту. | |
| Dosacaritassa cattāro brahmavihārā, cattāri vaṇṇakasiṇānīti aṭṭha. | The four divine abidings and four colour kasiṇas are eight suitable for one of hating temperament. | Четыре возвышенных состояния и четыре касин цветов являются восьмёркой, подходящей ненавидящему темпераменту. | |
| Mohacaritassa, vitakkacaritassa ca ekaṃ ānāpānassati kammaṭṭhānameva. | Mindfulness of breathing is the one [recollection as a] meditation subject suitable for one of deluded temperament and for one of speculative temperament. | Памятование о дыхании является предметом медитации [из числа воспоминаний], подходящих заблуждающемуся и склонному к пустым размышлениям. | |
| Saddhācaritassa purimā cha anussatiyo. | The first six recollections are suitable for one of faithful temperament. | Первые шесть воспоминаний подходят убеждённому темпераменту. | |
| Buddhicaritassa maraṇassati, upasamānussati, catudhātuvavatthānaṃ, āhāre paṭikūlasaññāti cattāri. | Mindfulness of death, the recollection of peace, the defining of the four elements, and the perception of repulsiveness in nutriment, are four suitable for one of intelligent temperament. | Памятование о смерти, воспоминание о покое, определение четырёх элементов, распознавание непривлекательности пищи, являются четвёркой, подходящей для интеллектуального темперамента. | |
| Sesakasiṇāni, cattāro ca āruppā sabbacaritānaṃ anukūlāni. | The remaining kasiṇas and the immaterial states are suitable for all kinds of temperament. | Остальные касины и нематериальные уровни подходят всем темпераментам. | |
| Kasiṇesu ca yaṃkiñci parittaṃ vitakkacaritassa, appamāṇaṃ mohacaritassāti. | And anyone of the kasiṇas should be limited for one of speculative temperament and measureless for one of deluded temperament. | И любая из касин должна быть ограничена [по размеру] для склонного к пустым размышлениям и безгранична для заблуждающегося. | |
| Evamettha cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ. | This is how the exposition should be understood here “as to suitability to temperament. ” 122. All this has been stated in the form of direct opposition and complete suitability. | Так следует понимать объяснение согласно соответствию темпераменту. Всё это сказано в смысле прямой противоположности и полного соответствия. | |
| Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi. | But there is actually no profitable development that does not suppress greed, etc., and help faith, and so on. | Но на самом деле нет благотворного развития, которое не подавляло бы страсть и прочее и не помогало бы убеждённости и прочему. | |
| Vuttampi cetaṃ meghiyasutte – | And this is said in the Meghiya Sutta: | И также в Мегхия Сутте сказано: | |
| "Cattāro dhammā uttari bhāvetabbā. | “[One] should, in addition,36 develop these four things: | "Помимо этого следует развивать эти четыре вещи: | |
| Asubhā bhāvetabbā rāgassa pahānāya. | foulness should be developed for the purpose of abandoning greed (lust). | непривлекательность следует развивать для устранения алчности | |
| Mettā bhāvetabbā byāpādassa pahānāya. | Loving-kindness should be developed for the purpose of abandoning ill will. | дружелюбие следует развивать для устранения недоброжелательности | |
| Ānāpānassati bhāvetabbā vitakkupacchedāya. | Mindfulness of breathing should be developed for the purpose of cutting off applied thought. | памятование о дыхании следует развивать для устранения рассуждения | |
| Aniccasaññā bhāvetabbā asmimānasamugghātāyā"ti. | Perception of impermanence should be cultivated for the purpose of eliminating the conceit, ‘I am’” (A IV 358). | распознавание изменчивости следует развивать для устранения самомнения "я есть" | |
| Rāhulasuttepi "mettaṃ, rāhula, bhāvanaṃ bhāvehī"tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni. | Also in the Rāhula Sutta, in the passage beginning, “Develop loving-kindness, Rāhula” (M I 424), seven meditation subjects are given for a single temperament. | И также в Рахула Сутте во фрагменте, начинающемся "Рахула, развивай дружелюбие" семь предметов медитации даются одному темпераменту. | |
| Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo. | So instead of insisting on the mere letter, the intention should be sought in each instance. This is the explanatory exposition of the meditation subject referred to by the words he should apprehend…one [meditation subject] (§28). | Поэтому вместо того, чтобы настаивать на одной букве, следует в каждом случае искать намерение.... | |
| 48.Gahetvāti imassa pana padassa ayamatthadīpanā. | 123. Now the words and he should apprehend are illustrated as follows. | ||
| "Tena yoginā kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvā"ti ettha vuttanayeneva vuttappakāraṃ kalyāṇamittaṃ upasaṅkamitvā buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā sampannajjhāsayena sampannādhimuttinā ca hutvā kammaṭṭhānaṃ yācitabbaṃ. | After approaching the good friend of the kind described in the explanation of the words then approach the good friend, the giver of a meditation subject (§28 and §57–73), the meditator should dedicate himself to the Blessed One, the Enlightened One, or to a teacher, and he should ask for the meditation subject with a sincere inclination [of the heart] and sincere resolution. | ||
| Tatra "imāhaṃ bhagavā attabhāvaṃ tumhākaṃ pariccajāmī"ti evaṃ buddhassa bhagavato attā niyyātetabbo. | 124.Herein, he should dedicate himself to the Blessed One, the Enlightened One, in this way: “Blessed One, I relinquish this my person to you.” | ||
| Evañhi aniyyātetvā pantesu senāsanesu viharanto bheravārammaṇe āpāthamāgate santhambhituṃ asakkonto gāmantaṃ osaritvā gihīhi saṃsaṭṭho hutvā anesanaṃ āpajjitvā anayabyasanaṃ pāpuṇeyya. | For without having thus dedicated himself, when living in a remote abode he might be unable to stand fast if a frightening object made its appearance, and he might return to a village abode, become associated with laymen, take up improper search and come to ruin. | ||
| Niyyātitattabhāvassa panassa bheravārammaṇe āpāthamāgatepi bhayaṃ na uppajjati. | But when he has dedicated himself in this way no fear arises in him if a frightening object makes its appearance; | ||
| "Nanu tayā, paṇḍita, purimameva attā buddhānaṃ niyyātito"ti paccavekkhato panassa somanassameva uppajjati. | in fact only joy arises in him as he reflects: “Have you not wisely already dedicated yourself to the Enlightened One?” | ||
| Yathā hi purisassa uttamaṃ kāsikavatthaṃ bhaveyya, tassa tasmiṃ mūsikāya vā kīṭehi vā khādite uppajjeyya domanassaṃ. | 125. Suppose a man had a fine piece of Kāsi cloth. He would feel grief if it were eaten by rats or moths; | ||
| Sace pana taṃ acīvarakassa bhikkhuno dadeyya, athassa taṃ tena bhikkhunā khaṇḍākhaṇḍaṃ kariyamānaṃ disvāpi somanassameva uppajjeyya. | but if he gave it to a bhikkhu needing robes, he would feel only joy if he saw the bhikkhu tearing it up [to make his patched cloak]. | ||
| Evaṃsampadamidaṃ veditabbaṃ. | And so it is with this. | ||
| Ācariyassa niyyātentenāpi "imāhaṃ, bhante, attabhāvaṃ tumhākaṃ pariccajāmī"ti vattabbaṃ. | 126. When he dedicates himself to a teacher, he should say: “I relinquish this my person to you, venerable sir.” | ||
| Evaṃ aniyyātitattabhāvo hi atajjanīyo vā hoti, dubbaco vā anovādakaro, yenakāmaṃgamo vā ācariyaṃ anāpucchāva yatthicchati, tattha gantā, tamenaṃ ācariyo āmisena vā dhammena vā na saṅgaṇhāti, gūḷhaṃ ganthaṃ na sikkhāpeti. | For one who has not dedicated his person thus becomes unresponsive to correction, hard to speak to, and unamenable to advice, or he goes where he likes without asking the teacher. Consequently the teacher does not help him with either material things or the Dhamma, and he does not train him in the cryptic books.37 | ||
| So imaṃ duvidhaṃ saṅgahaṃ alabhanto sāsane patiṭṭhaṃ na labhati, nacirasseva dussīlyaṃ vā gihibhāvaṃ vā pāpuṇāti. | Failing to get these two kinds of help, [116] he finds no footing in the Dispensation, and he soon comes down to misconducting himself or to the lay state. | ||
| Niyyātitattabhāvo pana neva atajjanīyo hoti, na yenakāmaṃgamo, suvaco ācariyāyattavuttiyeva hoti. | But if he has dedicated his person, he is not unresponsive to correction, does not go about as he likes, is easy to speak to, and lives only in dependence on the teacher. | ||
| So ācariyato duvidhaṃ saṅgahaṃ labhanto sāsane vuḍḍhiṃ virūḷhiṃ vepullaṃ pāpuṇāti cūḷapiṇḍapātikatissattherassa antevāsikā viya. | He gets the twofold help from the teacher and attains growth, increase, and fulfilment in the Dispensation. Like the Elder Cūḷa- Piṇḍapātika-Tissa’s pupils. | ||
| Therassa kira santikaṃ tayo bhikkhū āgamaṃsu. | 127.Three bhikkhus came to the elder, it seems. | ||
| Tesu eko "ahaṃ, bhante, tumhākamatthāyā"ti vutte sataporise papāte patituṃ ussaheyyanti āha. | One of them said, “Venerable sir, I am ready to fall from a cliff the height of one hundred men, if it is said to be to your advantage.” | ||
| Dutiyo "ahaṃ, bhante, tumhākamatthāyā"ti vutte imaṃ attabhāvaṃ paṇhito paṭṭhāya pāsāṇapiṭṭhe ghaṃsento niravasesaṃ khepetuṃ ussaheyyanti āha. | The second said, “Venerable sir, I am ready to grind away this body from the heels up without remainder on a flat stone, if it is said to be to your advantage.” | ||
| Tatiyo "ahaṃ, bhante, tumhākamatthāyā"ti vutte assāsapassāse uparundhitvā kālakiriyaṃ kātuṃ ussaheyyanti āha. | The third said, “Venerable sir, I am ready to die by stopping breathing, if it is said to be to your advantage.” | ||
| Thero bhabbāvatime bhikkhūti kammaṭṭhānaṃ kathesi. | Observing, “These bhikkhus are certainly capable of progress,” the elder expounded a meditation subject to them. | ||
| Te tassa ovāde ṭhatvā tayopi arahattaṃ pāpuṇiṃsūti ayamānisaṃso attaniyyātane. | Following his advice, the three attained Arahantship. This is the benefit in self-dedication. | ||
| Tena vuttaṃ "buddhassa vā bhagavato ācariyassa vā attānaṃ niyyātetvā"ti. | Hence it was said above “dedicating himself to the Blessed One, the Enlightened One, or to a teacher. ” | ||
| 49.Sampannajjhāsayena sampannādhimuttinā ca hutvāti ettha pana tena yoginā alobhādīnaṃ vasena chahākārehi sampannajjhāsayena bhavitabbaṃ. | 128. With a sincere inclination [of the heart] and sincere resolution (§ 123): the meditator’s inclination should be sincere in the six modes beginning with non- greed. | С искренней склонностью и искренним устремлением: склонность практикующего должна быть искренней в шести вариантах, начинающихся с отсутствия алчности. | |
| Evaṃ sampannajjhāsayo hi tissannaṃ bodhīnaṃ aññataraṃ pāpuṇāti. | For it is one of such sincere inclination who arrives at one of the three kinds of enlightenment, | Ведь именно человек с такой искренней склонностью приходит к одному из трёх видов постижения. | |
| Yathāha, "cha ajjhāsayā bodhisattānaṃ bodhiparipākāya saṃvattanti, alobhajjhāsayā ca bodhisattā lobhe dosadassāvino, adosajjhāsayā ca bodhisattā dose dosadassāvino, amohajjhāsayā ca bodhisattā mohe dosadassāvino, nekkhammajjhāsayā ca bodhisattā gharāvāse dosadassāvino, pavivekajjhāsayā ca bodhisattā saṅgaṇikāya dosadassāvino, nissaraṇajjhāsayā ca bodhisattā sabbabhavagatīsu dosadassāvino"ti. | according as it is said: “Six kinds of inclination lead to the maturing of the enlightenment of the Bodhisattas. With the inclination to non- greed, Bodhisattas see the fault in greed. With the inclination to non-hate, Bodhisattas see the fault in hate. With the inclination to non-delusion, Bodhisattas see the fault in delusion. With the inclination to renunciation, Bodhisattas see the fault in house life. With the inclination to seclusion, Bodhisattas see the fault in society. With the inclination to relinquishment, Bodhisattas see the fault in all kinds of becoming and destiny (Source untraced.)” | Согласно сказанному: "Шесть видов склонности ведут к созреванию постижения бодхисатт. Бодхисатты со склонностью к отсутствию алчности видят изъян в алчности. Со склонностью к отсутствию отвращения видят изъян в отвращении. Со склонностью к отсутствию заблуждения видят изъян в заблуждении. Со склонностью к отрешению видят изъян в домашней жизни. Со склонностью к уединению видят изъян в обществе. Со склонностью к переходу на тот берег видят изъян во всех состояниях бытия и уделах." (Источник неизвестен) | |
| Ye hi keci atītānāgatapaccuppannā sotāpannasakadāgāmianāgāmikhīṇāsavapaccekabuddhasammāsambuddhā, sabbe te imeheva chahākārehi attanā attanā pattabbaṃ visesaṃ pattā. | For stream-enterers, once-returners, non-returners, those with cankers destroyed (i.e. Arahants), Paccekabuddhas, and Fully Enlightened Ones, whether past, future or present, all arrive at the distinction peculiar to each by means of these same six modes. | Ведь вошедшие в поток, возвращающиеся однократно, невозвращающиеся, разрушившие влечения, паччекабудды и постигшие в совершенстве будды прошлого, настоящего или будущего - все приходят к достижению посредством одного из этих шести вариантов. | |
| Tasmā imehi chahākārehi sampannajjhāsayena bhavitabbaṃ. | That is why he should have sincerity of inclination in these six modes. | ||
| Tadadhimuttatāya pana adhimuttisampannena bhavitabbaṃ. | 129. He should be whole-heartedly resolved on that. | ||
| Samādhādhimuttena samādhigarukena samādhipabbhārena, nibbānādhimuttena nibbānagarukena nibbānapabbhārena ca bhavitabbanti attho. | The meaning is [117] that he should be resolved upon concentration, respect concentration, incline to concentration, be resolved upon Nibbāna, respect Nibbāna, incline to Nibbāna. | ||
| 50.Evaṃ sampannajjhāsayādhimuttino panassa kammaṭṭhānaṃ yācato cetopariyañāṇalābhinā ācariyena cittācāraṃ oloketvā cariyā jānitabbā. | 130.When, with sincerity of inclination and whole-hearted resolution in this way, he asks for a meditation subject, then a teacher who has acquired the penetration of minds can know his temperament by surveying his mental conduct; and a teacher who has not can know it by putting such questions to him as: | ||
| Itarena kiṃ caritosi? | “What is your temperament?” | ||
| Ke vā te dhammā bahulaṃ samudācaranti? | or “What states are usually present in you?” | ||
| Kiṃ vā te manasikaroto phāsu hoti? | or “What do you like bringing to mind?” | ||
| Katarasmiṃ vā te kammaṭṭhāne cittaṃ namatīti evamādīhi nayehi pucchitvā jānitabbā. | or “What meditation subject does your mind favour? ” | ||
| Evaṃ ñatvā cariyānukūlaṃ kammaṭṭhānaṃ kathetabbaṃ. | When he knows, he can expound a meditation subject suitable to that temperament. | ||
| Kathentena ca tividhena kathetabbaṃ. | And in doing so, he can expound it in three ways: | ||
| Pakatiyā uggahitakammaṭṭhānassa ekaṃ dve nisajjāni sajjhāyaṃ kāretvā dātabbaṃ. | it can be expounded to one who has already learnt the meditation subject by having him recite it at one or two sessions; | ||
| Santike vasantassa āgatāgatakkhaṇe kathetabbaṃ. | it can be expounded to one who lives in the same place each time he comes; | ||
| Uggahetvā aññatra gantukāmassa nātisaṃkhittaṃ nātivitthārikaṃ katvā kathetabbaṃ. | and to one who wants to learn it and then go elsewhere it can be expounded in such a manner that it is neither too brief nor too long. | ||
| Tattha pathavīkasiṇaṃ tāva kathentena cattāro kasiṇadosā, kasiṇakaraṇaṃ, katassa bhāvanānayo, duvidhaṃ nimittaṃ, duvidho samādhi, sattavidhaṃ sappāyāsappāyaṃ, dasavidhaṃ appanākosallaṃ, vīriyasamatā, appanāvidhānanti ime nava ākārā kathetabbā. | 131. Herein, when first he is explaining the earth kasiṇa, there are nine aspects that he should explain. They are the four faults of the kasiṇa, the making of a kasiṇa, the method of development for one who has made it, the two kinds of sign, the two kinds of concentration, the seven kinds of suitable and unsuitable, the ten kinds of skill in absorption, evenness of energy, and the directions for absorption. | ||
| Sesakammaṭṭhānesupi tassa tassa anurūpaṃ kathetabbaṃ. | In the case of the other meditation subjects, each should be expounded in the way appropriate to it. | ||
| Taṃ sabbaṃ tesaṃ bhāvanāvidhāne āvibhavissati. | All this will be made clear in the directions for development. | ||
| Evaṃ kathiyamāne pana kammaṭṭhāne tena yoginā nimittaṃ gahetvā sotabbaṃ. | But when the meditation subject is being expounded in this way, the meditator must apprehend the sign as he listens. | ||
| Nimittaṃ gahetvāti idaṃ heṭṭhimapadaṃ, idaṃ uparimapadaṃ, ayamassa attho, ayamadhippāyo, idamopammanti evaṃ taṃ taṃ ākāraṃ upanibandhitvāti attho. | 132. Apprehend the sign means that he must connect each aspect thus: “This is the preceding clause, this is the subsequent clause, this is its meaning, this is its intention, this is the simile.” | ||
| Evaṃ nimittaṃ gahetvā sakkaccaṃ suṇantena hi kammaṭṭhānaṃ suggahitaṃ hoti. | When he listens attentively, apprehending the sign in this way, his meditation subject is well apprehended. | ||
| Athassa taṃ nissāya visesādhigamo sampajjati, na itarassāti ayaṃ gahetvāti imassa padassa atthaparidīpanā. | Then, and because of that, he successfully attains distinction, but not otherwise. This clarifies the meaning of the words “and he must apprehend. ” | ||
| Ettāvatā kalyāṇamittaṃ upasaṅkamitvā attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāti imāni padāni sabbākārena vitthāritāni hontīti. | 133.At this point the clauses approach the good friend, the giver of a meditation subject, and he should apprehend from among the forty meditation subjects one that suits his own temperament (§28) have been expounded in detail in all their aspects. | ||
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | ||
| Samādhibhāvanādhikāre | in the Treatise on the Development of Concentration | ||
| Kammaṭṭhānaggahaṇaniddeso nāma | called “The Description of Taking a Meditation Subject” | ||
| Tatiyo paricchedo. | The third chapter | ||