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| 52.Tattha ananurūpo nāma aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato. | 2.Herein, one that is unfavourable has anyone of eighteen faults. | |
| Tatrime aṭṭhārasa dosā – mahattaṃ, navattaṃ, jiṇṇattaṃ, panthanissitattaṃ, soṇḍī, paṇṇaṃ, pupphaṃ, phalaṃ, patthanīyatā, nagarasannissitatā, dārusannissitatā, khettasannissitatā, visabhāgānaṃ puggalānaṃ atthitā, paṭṭanasannissitatā, paccantasannissitatā, rajjasīmasannissitatā, asappāyatā, kalyāṇamittānaṃ alābhoti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena dosena samannāgato ananurūpo nāma. | These are: (1) largeness, (2) newness, (3) dilapidatedness, (4) a nearby road, (5) a pond, (6) [edible] leaves, (7) flowers, (8) fruits, (9) famousness, (10) a nearby city, (11) nearby timber trees, (12) nearby arable fields, (13) presence of incompatible persons, (14) a nearby port of entry, (15) nearness to the border countries, (16) nearness to the frontier of a kingdom, (17) unsuitability, (18) lack of good friends. [119] One with any of these faults is not favourable. | |
| Na tattha vihātabbaṃ. | He should not live there. | |
| Kasmā? | Why? | |
| Mahāvihāre tāva bahū nānāchandā sannipatanti, te aññamaññaṃ paṭiviruddhatāya vattaṃ na karonti. | 3.1.Firstly, people with varying aims collect in a large monastery. They conflict with each other and so neglect the duties. | |
| Bodhiyaṅgaṇādīni asammaṭṭhāneva honti. | The Enlightenment-tree terrace, etc., remain unswept, | |
| Anupaṭṭhāpitaṃ pānīyaṃ paribhojanīyaṃ. | the water for drinking and washing is not set out. | |
| Tatrāyaṃ gocaragāme piṇḍāya carissāmīti pattacīvaramādāya nikkhanto sace passati vattaṃ vā akataṃ pānīyaghaṭaṃ vā rittaṃ, athānena vattaṃ kātabbaṃ hoti, pānīyaṃ upaṭṭhāpetabbaṃ. | So if he thinks, “I shall go to the alms-resort village for alms” and takes his bowl and robe and sets out, perhaps he sees that the duties have not been done or that a drinking-water pot is empty, and so the duty has to be done by him unexpectedly. Drinking water must be maintained. | |
| Akaronto vattabhede dukkaṭaṃ āpajjati. | By not doing it he would commit a wrongdoing in the breach of a duty. | |
| Karontassa kālo atikkamati, atidivā paviṭṭho niṭṭhitāya bhikkhāya kiñci na labhati. | But if he does it, he loses time. He arrives too late at the village and gets nothing because the alms giving is finished. | |
| Paṭisallānagatopi sāmaṇeradaharabhikkhūnaṃ uccāsaddena saṅghakammehi ca vikkhipati. | Also, when he goes into retreat, he is distracted by the loud noises of novices and young bhikkhus, and by acts of the Community [being carried out]. |
Вот как раз ритрит. Все комментарии (1) |
| Yattha pana sabbaṃ vattaṃ katameva hoti, avasesāpi ca saṅghaṭṭanā natthi. Evarūpe mahāvihārepi vihātabbaṃ. | However, he can live in a large monastery where all the duties are done and where there are none of the other disturbances. | |
| Navavihāre bahu navakammaṃ hoti, akarontaṃ ujjhāyanti. | 4. 2. In a new monastery there is much new building activity. People criticize someone who takes no part in it. | |
| Yattha pana bhikkhū evaṃ vadanti "āyasmā yathāsukhaṃ samaṇadhammaṃ karotu, mayaṃ navakammaṃ karissāmā"ti evarūpe vihātabbaṃ. | But he can live in such a monastery where the bhikkhus say, “Let the venerable one do the ascetic’s duties as much as he likes. We shall see to the building work. ” | |
| Jiṇṇavihāre pana bahu paṭijaggitabbaṃ hoti, antamaso attano senāsanamattampi appaṭijaggantaṃ ujjhāyanti, paṭijaggantassa kammaṭṭhānaṃ parihāyati. | 5.3. In a dilapidated monastery there is much that needs repair. People criticize someone who does not see about the repairing of at least his own lodging. When he sees to the repairs, his meditation subject suffers. | |
| Panthanissite mahāpathavihāre rattindivaṃ āgantukā sannipatanti. | 6.4. In a monastery with a nearby road, by a main street, visitors keep arriving night and day. | |
| Vikāle āgatānaṃ attano senāsanaṃ datvā rukkhamūle vā pāsāṇapiṭṭhe vā vasitabbaṃ hoti. | He has to give up his own lodging to those who come late, and he has to go and live at the root of a tree or on top of a rock. | |
| Punadivasepi evamevāti kammaṭṭhānassa okāso na hoti. | And next day it is the same. So there is no opportunity [to practice] his meditation subject. | |
| Yattha pana evarūpo āgantukasambādho na hoti, tattha vihātabbaṃ. | But he can live in one where there is no such disturbance by visitors. | |
| Soṇḍī nāma pāsāṇapokkharaṇī hoti, tattha pānīyatthaṃ mahājano samosarati, nagaravāsīnaṃ rājakulūpakattherānaṃ antevāsikā rajanakammatthāya āgacchanti, tesaṃ bhājanadārudoṇikādīni pucchantānaṃ asuke ca asuke ca ṭhāneti dassetabbāni honti, evaṃ sabbakālampi niccabyāvaṭo hoti. | 7.5. A pond is a rock pool. Numbers of people come there for drinking water. Pupils of city-dwelling elders supported by the royal family come to do dyeing work. When they ask for vessels, wood, tubs, etc., they must be shown where these things are. So he is kept all the time on the alert. | |
| Yattha nānāvidhaṃ sākapaṇṇaṃ hoti, tatthassa kammaṭṭhānaṃ gahetvā divāvihāraṃ nisinnassāpi santike sākahārikā gāyamānā paṇṇaṃ uccinantiyo visabhāgasaddasaṅghaṭṭanena kammaṭṭhānantarāyaṃ karonti. | 8.6. If he goes with his meditation subject to sit by day where there are many sorts of edible leaves, then women vegetable-gatherers, singing as they pick leaves nearby, endanger his meditation subject by disturbing it with sounds of the opposite sex. | |
| Yattha pana nānāvidhā mālāgacchā supupphitā honti, tatrāpi tādisoyeva upaddavo. | 7. And where there are many sorts of flowering shrubs in bloom there is the same danger too. | |
| Yattha nānāvidhaṃ ambajambupanasādiphalaṃ hoti, tattha phalatthikā āgantvā yācanti, adentassa kujjhanti, balakkārena vā gaṇhanti, sāyanhasamaye vihāramajjhe caṅkamantena te disvā "kiṃ upāsakā evaṃ karothā"ti vuttā yathāruci akkosanti. | 9.8. Where there are many sorts of fruits such as mangoes, rose-apples and jak-fruits, people who want fruits come and ask for them, and they get angry if he does not give them any, or they take them by force. When walking in the monastery in the evening he sees them and asks, “Why do you do so, lay followers? ” they abuse him as they please | |
| Avāsāyapissa parakkamanti. | and even try to evict him. | |
| Patthanīye pana leṇasammate dakkhiṇagirihatthikucchicetiyagiricittalapabbatasadise vihāre viharantaṃ ayamarahāti sambhāvetvā vanditukāmā manussā samantā osaranti, tenassa na phāsu hoti, yassa pana taṃ sappāyaṃ hoti, tena divā aññatra gantvā rattiṃ vasitabbaṃ. | 10. 9. When he lives in a monastery that is famous and renowned in the world, like Dakkhiṇagiri1 Hatthikucchi, Cetiyagiri or Cittalapabbata, there are always people coming who want to pay homage to him, supposing that he is an Arahant, which inconveniences him. But if it suits him, he can live there at night and go elsewhere by day. |
Comm. NT: 1.
There is mention of a Dakkhiṇagiri-vihāra at M-a II 293 and elsewhere. Все комментарии (1) |
| Nagarasannissite visabhāgārammaṇāni āpāthamāgacchanti, kumbhadāsiyopi ghaṭehi nighaṃsantiyo gacchanti, okkamitvā maggaṃ na denti, issaramanussāpi vihāramajjhe sāṇiṃ parikkhipitvā nisīdanti. | 11.10. In one with a nearby city objects of the opposite sex come into focus. Women-pot carriers go by bumping into him with their jars and giving no room to pass. Also important people spread out carpets in the middle of the monastery and sit down. | |
| Dārusannissaye pana yattha kaṭṭhāni ca dabbupakaraṇarukkhā ca santi, tattha kaṭṭhahārikā pubbe vuttasākapupphahārikā viya aphāsuṃ karonti, vihāre rukkhā santi, te chinditvā gharāni karissāmāti manussā āgantvā chindanti. | 12. 11. One with nearby timber trees where there are timber trees and osiers useful for making framework is inconvenient because of the wood-gatherers there, like the gatherers of branches and fruits already mentioned. | |
| Sace sāyanhasamayaṃ padhānagharā nikkhamitvā vihāramajjhe caṅkamanto te disvā "kiṃ upāsakā evaṃ karothā"ti vadati, yathāruci akkosanti, avāsāyapissa parakkamanti. | If there are trees in a monastery, people come and cut them down to build houses with. When he has come out of his meditation room in the evening and is walking up and down in the monastery, if he sees them and asks, “Why do you do so, lay followers? ” they abuse him as they please and even try to evict him. | |
| Yo pana khettasannissito hoti samantā khettehi parivārito, tattha manussā vihāramajjheyeva khalaṃ katvā dhaññaṃ maddanti, pamukhesu sayanti, aññampi bahuṃ aphāsuṃ karonti. | 13.12. People make use of one with nearby arable fields, quite surrounded by fields. They make a threshing floor in the middle of the monastery itself. They thresh corn there, dry it in the forecourts,2 and cause great inconvenience. |
Comm. NT: 2. Read pamukhesu sosayanti. Pamukha not thus in PED. Все комментарии (1) |
| Yatrāpi mahāsaṅghabhogo hoti, ārāmikā kulānaṃ gāvo rundhanti, udakavāraṃ paṭisedhenti, manussā vīhisīsaṃ gahetvā "passatha tumhākaṃ ārāmikānaṃ kamma"nti saṅghassa dassenti. | And where there is extensive property belonging to the Community, the monastery attendants impound cattle belonging to families and deny the water supply [to their crops]. Then people bring an ear of paddy and show it to the Community saying “Look at your monastery attendants’ work.” | |
| Tena tena kāraṇena rājarājamahāmattānaṃ gharadvāraṃ gantabbaṃ hoti, ayampi khettasannissiteneva saṅgahito. | For one reason or another he has to go to the portals of the king or the king’s ministers. This [matter of property belonging to the Community] is included by [a monastery that is] near arable fields. | |
| Visabhāgānaṃ puggalānaṃ atthitāti yattha aññamaññaṃ visabhāgaverī bhikkhū viharanti, ye kalahaṃ karontā mā, bhante, evaṃ karothāti vāriyamānā etassa paṃsukūlikassa āgatakālato paṭṭhāya naṭṭhāmhāti vattāro bhavanti. | 14. 13. Presence of incompatible persons: where there are bhikkhus living who are incompatible and mutually hostile, when they clash and it is protested, “Venerable sirs, do not do so,” they exclaim, “We no longer count now that this refuse-rag wearer has come. ” | |
| Yopi udakapaṭṭanaṃ vā thalapaṭṭanaṃ vā nissito hoti, tattha abhiṇhaṃ nāvāhi ca satthehi ca āgatamanussā okāsaṃ detha, pānīyaṃ detha, loṇaṃ dethāti ghaṭṭayantā aphāsuṃ karonti. | 15. 14. One with a nearby water port of entry or land port of entry3 is made inconvenient by people constantly arriving respectively by ship or by caravan and crowding round, asking for space or for drinking water or salt. |
Comm. NT: 3.
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| Paccantasannissite pana manussā buddhādīsu appasannā honti. | 16.15. In the case of one near the border countries, people have no trust in the Buddha, etc., there. | |
| Rajjasīmasannissite rājabhayaṃ hoti. | 16. In one near the frontier of a kingdom there is fear of kings. | |
| Tañhi padesaṃ eko rājā na mayhaṃ vase vattatīti paharati, itaropi na mayhaṃ vase vattatīti. | For perhaps one king attacks that place, thinking, “It does not submit to my rule,” and the other does likewise, thinking, “It does not submit to my rule.” | |
| Tatrāyaṃ bhikkhu kadāci imassa rañño vijite vicarati, kadāci etassa. | A bhikkhu lives there when it is conquered by one king and when it is conquered by the other. | |
| Atha naṃ "carapuriso aya"nti maññamānā anayabyasanaṃ pāpenti. | Then they suspect him of spying, and they bring about his undoing. | |
| Asappāyatāti visabhāgarūpādiārammaṇasamosaraṇena vā amanussapariggahitatāya vā asappāyatā. | 17.17. Unsuitability is that due to the risk of encountering visible data, etc., of the opposite sex as objects or to haunting by non-human beings. | |
| Tatridaṃ vatthu. | Here is a story. | |
| Eko kira thero araññe vasati. | An elder lived in a forest, it seems. | |
| Athassa ekā yakkhinī paṇṇasāladvāre ṭhatvā gāyi. | Then an ogress stood in the door of his leaf hut and sang. | |
| So nikkhamitvā dvāre aṭṭhāsi, sā gantvā caṅkamanasīse gāyi. | The elder came out and stood in the door. She went to the end of the walk and sang. | |
| Thero caṅkamanasīsaṃ agamāsi. | The elder went to the end of the walk. | |
| Sā sataporise papāte ṭhatvā gāyi. | She stood in a chasm a hundred fathoms deep and sang. | |
| Thero paṭinivatti. | The elder recoiled. | |
| Atha naṃ sā vegenāgantvā gahetvā "mayā, bhante, na eko na dve tumhādisā khāditā"ti āha. | Then she suddenly grabbed him saying, “Venerable sir, it is not just one or two of the likes of you I have eaten. ” | |
| Kalyāṇamittānaṃ alābhoti yattha na sakkā hoti ācariyaṃ vā ācariyasamaṃ vā upajjhāyaṃ vā upajjhāyasamaṃ vā kalyāṇamittaṃ laddhuṃ. | 18.18. Lack of good friends: where it is not possible to find a good friend as a teacher or the equivalent of a teacher or a preceptor or the equivalent of a preceptor, | |
| Tattha so kalyāṇamittānaṃ alābho mahādosoyevāti imesaṃ aṭṭhārasannaṃ dosānaṃ aññatarena samannāgato ananurūpoti veditabbo. | the lack of good friends there is a serious fault. One that has any of those eighteen faults should be understood as unfavourable. | |
| Vuttampi cetaṃ aṭṭhakathāsu – | And this is said in the commentaries: | |
| Mahāvāsaṃ navāvāsaṃ, jarāvāsañca panthaniṃ; | A large abode, a new abode, One tumbling down, one near a road, | |
| Soṇḍiṃ paṇṇañca pupphañca, phalaṃ patthitameva ca. | One with a pond, or leaves, or flowers, Or fruits, or one that people seek; | |
| Nagaraṃ dārunā khettaṃ, visabhāgena paṭṭanaṃ; | In cities, among timber, fields, Where people quarrel, in a port, | |
| Paccantasīmāsappāyaṃ, yattha mitto na labbhati. | In border lands, on frontiers, Unsuitableness, and no good friend— | |
| Aṭṭhārasetāni ṭhānāni, iti viññāya paṇḍito; | These are the eighteen instances A wise man needs to recognize | |
| Ārakā parivajjeyya, maggaṃ sappaṭibhayaṃ yathāti. | And give them full as wide a berth As any footpad-hunted road. |