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| 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. |