| пали |
english - Nyanamoli thera |
Комментарии |
|
115.Gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthāti ettha pana yā gatamaggassa ca āgatamaggassa ca paccavekkhaṇā vuttā, sā kammaṭṭhānavīthiyā sampaṭipādanatthāti attho.
|
59.The reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose: the meaning is that the reviewing of the path gone by and of the path come back by mentioned is for the purpose of keeping properly to the track of the meditation subject.
|
|
|
Sace hi imaṃ bhikkhuṃ kammaṭṭhānaṃ gahetvā āgacchantaṃ antarāmagge keci ajja, bhante, katimīti divasaṃ vā pucchanti, pañhaṃ vā pucchanti, paṭisanthāraṃ vā karonti, ahaṃ kammaṭṭhānikoti tuṇhībhūtena gantuṃ na vaṭṭati.
|
60.For if this bhikkhu is going along with his meditation subject and people on the way ask him about the day, “What is today, venerable sir? ” or they ask him some question [about Dhamma], or they welcome him, he ought not to go on in silence, thinking “I have a meditation subject.”
|
|
|
Divaso kathetabbo, pañho vissajjetabbo.
|
The day must be told, the question must be answered,
|
|
|
Sace na jānāti, na jānāmīti vattabbaṃ.
|
even by saying “I do not know” if he does not know,
|
|
|
Dhammiko paṭisanthāro kātabbo.
|
a legitimate welcome must be responded to.
|
|
|
Tassevaṃ karontassa uggahitaṃ taruṇanimittaṃ nassati.
|
As he does so, the newly acquired sign vanishes.
|
|
|
Tasmiṃ nassantepi divasaṃ puṭṭhena kathetabbameva.
|
But even if it does vanish, he should still tell the day when asked;
|
|
|
Pañhaṃ ajānantena na jānāmīti vattabbaṃ.
|
if he does not know the answer to the question, he should still say “I do not know,”
|
|
|
Jānantena ekadesena kathetumpi vaṭṭati, paṭisanthāropi kātabbo.
|
and if he does know it, he should explain it surely;10 and he must respond to a welcome.
|
Comm. NT: 10. Reading ekaṃsena (surely) with Harvard text rather than ekadesena (partly).
Все комментарии (1)
|
|
Āgantukaṃ pana bhikkhuṃ disvā āgantukapaṭisanthāro kātabbova.
|
Also reception of visitors must be attended to on seeing a visiting bhikkhu,
|
|
|
Avasesānipi cetiyaṅgaṇavattabodhiyaṅgaṇavattauposathāgāravattabhojanasālājantāgharaācariyupajjhāyaāgantukagamikavattādīni sabbāni khandhakavattāni pūretabbāneva.
|
and all the remaining duties in the Khandhakas must be carried out too, that is, the duties of the shrine terrace, the duties of the Bodhi-tree terrace, the duties of the Uposatha house, the duties of the refectory and the bath house, and those to the teacher, the preceptor, visitors, departing bhikkhus, and the rest.
|
|
|
Tassa tāni pūrentassāpi taṃ taruṇanimittaṃ nassati, puna gantvā nimittaṃ gaṇhissāmīti gantukāmassāpi amanussehi vā vāḷamigehi vā adhiṭṭhitattā susānampi gantuṃ na sakkā hoti, nimittaṃ vā antaradhāyati.
|
61.And the newly acquired sign vanishes while he is carrying out these too. When he wants to go again, thinking “I shall go and take up the sign,” he finds he cannot go to the charnel ground because it has been invaded by non-human beings or by wild beasts, or the sign has disappeared.
|
|
|
Uddhumātakaṃ hi ekameva vā dve vā divase ṭhatvā vinīlakādibhāvaṃ gacchati.
|
For a bloated corpse only lasts one or two days and then turns into a livid corpse.
|
|
|
Sabbakammaṭṭhānesu etena samaṃ dullabhaṃ kammaṭṭhānaṃ nāma natthi.
|
Of all the meditation subjects there is none so hard to come by as this.
|
|
|
Tasmā evaṃ naṭṭhe nimitte tena bhikkhunā rattiṭṭhāne vā divāṭhāne vā nisīditvā ahaṃ iminā nāma dvārena vihārā nikkhamitvā asukadisābhimukhaṃ maggaṃ paṭipajjitvā asukasmiṃ nāma ṭhāne vāmaṃ gaṇhi, asukasmiṃ dakkhiṇaṃ.
|
62.So when the sign has vanished in this way, the bhikkhu should sit down in his night quarters or in his day quarters and first of all review the path gone by and come by up to the place where he is actually sitting cross-legged, doing it in this way: “I went out of the monastery by this gate, I took a path leading in such and such a direction, I turned left at such and such a place, I turned right at such and such a place,
|
|
|
Tassa asukasmiṃ ṭhāne pāsāṇo, asukasmiṃ vammikarukkhagacchalatānamaññataraṃ.
|
in one part of it there was a stone, in another a termite-mound or a tree or a bush or a creeper;
|
|
|
Sohaṃ tena maggena gantvā asukasmiṃ nāma ṭhāne asubhaṃ addasaṃ.
|
having gone by that path, I saw the foulness in such and such a place,
|
|
|
Tattha asukadisābhimukho ṭhatvā evañcevañca samantā nimittāni sallakkhetvā evaṃ asubhanimittaṃ uggahetvā asukadisāya susānato nikkhamitvā evarūpena nāma maggena idañcidañca karonto āgantvā idha nisinnoti evaṃ yāva pallaṅkaṃ ābhujitvā nisinnaṭṭhānaṃ, tāva gatāgatamaggo paccavekkhitabbo.
|
I stood there facing in such and such a direction and observed such and such surrounding signs, I apprehended the sign of foulness in this way; I left the charnel ground in such and such a direction, I came back by such and such a path doing this and this, and I am now sitting here.”
|
|
|
Tassevaṃ paccavekkhato taṃ nimittaṃ pākaṭaṃ hoti, purato nikkhittaṃ viya upaṭṭhāti.
|
63. As he reviews it in this way, the sign becomes evident and appears as if placed in front of him;
|
|
|
Kammaṭṭhānaṃ purimākāreneva vīthiṃ paṭipajjati.
|
the meditation subject rides in its track as it did before.
|
|
|
Tena vuttaṃ "gatāgatamaggapaccavekkhaṇā vīthisampaṭipādanatthā"ti.
|
Hence it was said: the reviewing of the path gone by and come by has keeping [the mind] on the track for its purpose.
|
|