From: ,
Dasapalibodhavaṇṇanā[Description of the Ten Impediments]
Kathaṃ bhāvetabboti ettha pana(vii) How should it be developed? [A. DEVELOPMENT IN BRIEF]
yo tāva ayaṃ lokiyalokuttaravasena duvidhotiādīsu ariyamaggasampayutto samādhi vutto,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.,
tassa bhāvanānayo paññābhāvanānayeneva saṅgahito.is included in the method of developing understanding;
Paññāya hi bhāvitāya so bhāvito hoti.(Ch. XXII) 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,But mundane concentration should be developed
so vuttanayena sīlāni visodhetvā suparisuddhe sīle patiṭṭhitenaby one who has taken his stand on virtue that is quite purified in the way already stated.
yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvāHe should sever any of the ten impediments that he may have.
kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāHe should then approach the good friend, the giver of a meditation subject,
attano cariyānukūlaṃ cattālīsāya kammaṭṭhānesu aññataraṃ kammaṭṭhānaṃ gahetvāand he should apprehend from among the forty meditation subjects one that suits his own temperament.
samādhibhāvanāya ananurūpaṃ vihāraṃ pahāya anurūpe vihāre viharantenaAfter that he should avoid a monastery unfavourable to the development of concentration and go to live in one that is favourable.
khuddakapalibodhupacchedaṃ katvā sabbaṃ bhāvanāvidhānaṃ aparihāpentena bhāvetabboti ayamettha saṅkhepo.Then he should sever the lesser impediments and not overlook any of the directions for development. This is in brief.
Ayaṃ pana vitthāro,[B. DEVELOPMENT IN DETAIL] The detail is this:
yaṃ tāva vuttaṃ ‘‘yvāssa dasasu palibodhesu palibodho atthi, taṃ upacchinditvā’’ti, ettha –Firstly it was said above, he should sever any of the ten impediments that he may have. [90] Now, the “ten impediments” are:
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. Tattha āvāsoyeva āvāsapalibodho. Esa nayo kulādīsu.Herein, the dwelling itself is the “impediment due to the dwelling.” So too with the family and so on.
Tattha āvāsoti ekopi ovarako vuccati ekampi pariveṇaṃ sakalopi saṅghārāmo.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,It is an impediment only for anyone whose mind is exercised about the building, etc., that goes on there,
bahubhaṇḍasannicayo vā hoti,or who has many belongings stored there,
yena kenaci vā kāraṇena apekkhavā paṭibaddhacitto,or whose mind is caught up by some business connected with it.
tasseva palibodho hoti, na itarassa.For any other it is not an impediment.
Tatridaṃ vatthu – dve kira kulaputtā anurādhapurā nikkhamitvā anupubbena thūpārāme pabbajiṃsu.Here is a relevant story. Two clansmen left Anurādhapura, it seems, and eventually went forth at the Thūpārāma.[^8]
Tesu eko dve mātikā paguṇā katvāOne of them made himself familiar with the Two Codes,[^9]
pañcavassiko hutvā pavāretvāand when he had acquired five years’ seniority, he took part in the Pavāraṇā[^10]
pācinakhaṇḍarājiṃ nāma gato.and then left for the place called Pācīnakhaṇḍarājī.[^11]
Eko tattheva vasati.The other stayed on where he was.
Pācinakhaṇḍarājigato tattha ciraṃ vasitvā thero hutvā cintesiNow, when the one who had gone to Pācīnakhaṇḍarājī had lived there a long time and had become an elder,[^12] he thought,
‘‘paṭisallānasāruppamidaṃ ṭhānaṃ, handa naṃ sahāyakassāpi ārocemī’’ti.“This place is good for retreat; suppose I told my friend about it?”
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 cintesiThe visiting elder went into his lodging. He thought,
‘‘idāni me sahāyo sappiṃ vā phāṇitaṃ vā pānakaṃ vā pesessati.“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 cintesiHe got nothing that night, and in the morning he thought,
‘‘idāni upaṭṭhākehi gahitaṃ yāgukhajjakaṃ pesessatī’’ti.“Now he will be sending me rice gruel and solid food sent by his supporters.”
Tampi adisvā ‘‘pahiṇantā natthi, paviṭṭhassa maññe dassatī’’tiWhen he saw none, he thought, “There is no one to bring it. No doubt they will give it when we go into the town.”
pātova tena saddhiṃ gāmaṃ pāvisi.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]
Tato āgantuko cintesiThen the visitor thought,
‘‘nibaddhayāgu maññe natthi,“Perhaps there is no individual giving of gruel.
bhattakāle idāni manussā paṇītaṃ bhattaṃ dassantī’’ti,But as soon as it is the time for the meal people will give special food.”
tato bhattakālepi piṇḍāya caritvā laddhameva bhuñjitvāBut when it was time for the meal, they ate what they had got by wandering for alms.
itaro āha – ‘‘kiṃ, bhante, sabbakālaṃ evaṃ yāpethā’’ti?Then the visitor said, “Venerable sir, how is this? Do you live in this way all the time?”
Āmāvusoti. Bhante, pācinakhaṇḍarāji phāsukā, tattha gacchāmāti.—“Yes, friend.”—”Venerable sir, Pācīnakhaṇḍarājī is comfortable; let us go there.”
Thero nagarato dakkhiṇadvārena nikkhamantoNow, as the elder came out from the city [91] by the southern gate
kumbhakāragāmamaggaṃ paṭipajji.he took the Kumbhakāragāma road [which leads to Pācīnakhaṇḍarājī].
Itaro āha – ‘‘kiṃ pana, bhante, imaṃ maggaṃ paṭipannatthā’’ti? Nanu tvamāvuso, pācinakhaṇḍarājiyā vaṇṇaṃ abhāsīti?The visitor asked, “But, venerable sir, why do you take this road?”—”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? Āma, bhante.—”Have you already collected so much, friend, living there for just one day?”—“Yes, venerable sir.”
So pasannacitto theraṃ vanditvā ‘‘tumhādisānaṃ, bhante, sabbattha araññavāsoyeva.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,The Thūpārāma is a place where the relics of four Buddhas are deposited;
lohapāsāde sappāyaṃ dhammassavanaṃthere is suitable hearing of the Dhamma in the Brazen Palace;
mahācetiyadassanaṃthere is the Great Shrine to be seen;
theradassanañca labbhati,and one can visit elders.
buddhakālo viya pavattati.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.2. Family means a family consisting of relatives or of supporters.
Ekaccassa hi upaṭṭhākakulampiFor even a family consisting of supporters is an impediment
‘‘sukhitesu sukhito’’tiādinā (vibha. 888; saṃ. ni. 4.241) nayena saṃsaṭṭhassa viharato palibodho hoti,for someone who lives in close association with it in the way beginning, “He is pleased when they are pleased” (S III 11),
so kulamānusakehi vinā dhammassavanāya sāmantavihārampi na gacchati.and who does not even go to a neighbouring monastery to hear the Dhamma without members of the family.
Ekaccassa mātāpitaropi palibodhā na honti,But even mother and father are not an impediment for another,
koraṇḍakavihāravāsittherassa bhāgineyyadaharabhikkhuno viya.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,The young bhikkhu too thought, “I have lived here for a long time.
upajjhāyaṃ dāni passitvā upāsikāya ca pavattiṃ ñatvā āgamissāmī’’tiNow I might go and visit my preceptor and find out how the lay devotee is,”
rohaṇato nikkhami.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,The elder said: “You have done well.
upāsikāpi sadā pucchati,The lay devotee is always asking after you.
ahampi etadatthameva āgato,That was why I came.
gaccha tvaṃ, ahaṃ pana idheva imaṃ vassaṃ vasissāmīti taṃ uyyojesi.You may go, but I shall stay here for the Rains,” and he dismissed him.
So vassūpanāyikadivaseyeva taṃ vihāraṃ patto.[92] 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 pucchantoHis father came on the following day and asked, “To whom was our lodging allotted, venerable sirs?”
‘‘āgantukassa daharassā’’ti sutvāWhen he heard that it had fallen to a young visitor,
taṃ upasaṅkamitvā vanditvā āha –he went to him. After paying homage to him, he said,
‘‘bhante, amhākaṃ senāsane vassaṃ upagatassa vattaṃ atthī’’ti.“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 gantvāThe lay devotee went home and told his wife.
‘‘amhākaṃ āvāse eko āgantuko ayyo upagato sakkaccaṃ upaṭṭhātabbo’’ti āha.“There is a visiting lord who has taken up residence for the Rains in our lodging. He must be carefully looked after,” and she agreed.
Upāsikā ‘‘sādhū’’ti sampaṭicchitvā paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādesi.She prepared good food of various kinds for him.[^14]
Daharopi bhattakāle ñātigharaṃ agamāsi. Na naṃ koci sañjāni.Though the youth went to his relatives’ home at the time of the meal, no one recognized him.
So temāsampi tattha piṇḍapātaṃ paribhuñjitvāWhen he had eaten alms food there during the three months
vassaṃvutthoand had completed the residence for the Rains,
‘‘ahaṃ gacchāmī’’ti āpucchi.he announced his departure.
Athassa ñātakā ‘‘sve, bhante, gacchathā’’tiThen his relatives said, “Let it be tomorrow, venerable sir,”
dutiyadivase ghareyeva bhojetvā telanāḷiṃ pūretvā ekaṃ guḷapiṇḍaṃ navahatthañca sāṭakaṃ datvāand 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,
‘‘gacchatha, bhante’’ti āhaṃsu.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.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 ārocetvāHe replied, “Yes, venerable sir,” and he told him all that had happened.
tena telena therassa pāde makkhetvā guḷena pānakaṃ katvā tampi sāṭakaṃ therasseva datvāHe then anointed the elder’s feet with the oil, made him a drink with the sugar, and presented him with the length of cloth.
theraṃ vanditvā ‘‘mayhaṃ, bhante, rohaṇaṃyeva sappāya’’nti agamāsi.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.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 disvāWhen she saw him coming alone, she thought,
‘‘mato me maññe putto, ayaṃ thero ekakova āgacchatī’’ti“My son must be dead; that is why the elder is coming alone,”
therassa pādamūle nipatitvā paridevamānā rodi.and she fell at the elder’s feet, lamenting and weeping.
Thero ‘‘nūna daharo appicchatāya attānaṃ ajānāpetvāva gato’’tiSuspecting that it must have been out of fewness of wishes that the youth had gone away without announcing himself, [93]
taṃ samassāsetvā sabbaṃ pavattiṃ ārocetvāthe elder comforted her and told her all that had happened,
pattatthavikato taṃ sāṭakaṃ nīharitvā dasseti.and he took the length of cloth out of his bag and showed it to her.
Upāsikā pasīditvāShe was appeased.
puttena gatadisābhimukhā urena nipajjitvā namassamānā āha –She prostrated herself in the direction taken by her son, and she said:
‘‘mayhaṃ puttasadisaṃ vata maññe bhikkhuṃ kāyasakkhiṃ katvā bhagavā rathavinītapaṭipadaṃ (ma. ni. 1.252 ādayo),“Surely the Blessed One taught the way of the Rathavinīta,
nālakapaṭipadaṃ (su. ni. 684 ādayo),the way of the Nālaka,
tuvaṭṭakapaṭipadaṃ (su. ni. 921 ādayo),the way of the Tuvaṭaka,
catupaccayasantosabhāvanārāmatādīpakaṃ mahāariyavaṃsapaṭipadañca (a. ni. 4.28; dī. ni. 3.309) desesi.and the way of the great Noble Ones’ heritages[^15] showing contentment with the four requisites and delight in development, making a bhikkhu such as my son a body-witness.
Vijātamātuyā nāma gehe temāsaṃ bhuñjamānopiSo, although for three months he ate in the house of the mother who bore him,
‘ahaṃ putto tvaṃ mātā’ti na vakkhati,yet he never said ‘I am your son, you are my mother!’
aho acchariyamanusso’’ti.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.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 āgantvāAgain, even at dawn, alms-food eaters fond of opulence come and say,
‘‘bhante, asuko upāsako upāsikā amacco amaccadhītā tumhākaṃ dassanakāmā’’ti vadanti,“Venerable sir, such and such a man lay follower, woman lay follower, friend, friend’s daughter, wants to see you,”
so gaṇhāvuso, pattacīvaranti gamanasajjova hotītiand being ready to go, he replies, “Take the bowl and robe, friend.”
niccabyāvaṭo,So he is always on the alert.
tasseva te paccayā palibodhā honti.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,4. Class is a class (group) of students of suttas or students of Abhidhamma.
yo tassa uddesaṃ vā paripucchaṃ vā dento samaṇadhammassa okāsaṃ na labhati,If with the group’s instruction and questioning he gets no opportunity for the ascetic’s duties,
tasseva gaṇo palibodho hoti,then that group is an impediment for him.
tena so evaṃ upacchinditabbo.He should sever that impediment in this way:
Sace tesaṃ bhikkhūnaṃ bahu gahitaṃ hoti, appaṃ avasiṭṭhaṃ,if those bhikkhus have already acquired the main part and little still remains,
taṃ niṭṭhapetvā araññaṃ pavisitabbaṃ.he should finish that off and then go to the forest.
Sace appaṃ gahitaṃ, bahu avasiṭṭhaṃ,If they have only acquired little and much still remains, [94]
yojanato paraṃ agantvā antoyojanaparicchede aññaṃ gaṇavācakaṃ upasaṅkamitvāhe should, without travelling more than a league, approach another instructor of a class within the radius of a league
‘‘ime āyasmā uddesādīhi saṅgaṇhatū’’ti vattabbaṃ.and say, “Help those venerable ones with instruction, etc.”
Evaṃ alabhamānenaIf he does not find anyone in this way,
‘‘mayhamāvuso, ekaṃ kiccaṃ atthi, tumhe yathāphāsukaṭṭhānāni gacchathā’’ti gaṇaṃ pahāyahe should take leave of the class, saying. “I have a task to see to, friends; go where it suits you,”
attano kammaṃ kattabbanti.and he should do his own work.
Kammanti navakammaṃ.5. Building (kamma) is new building work (nava-kamma).
Taṃ karontena vaḍḍhakīādīhi laddhāladdhaṃ jānitabbaṃ,Since one engaged in this must know about what [material] has and has not been got by carpenters, etc.,
katākate ussukkaṃ āpajjitabbantiand must see about what has and has not been done,
sabbadā palibodho hoti.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,If much remains,
saṅghikañce navakammaṃ, saṅghassa vā saṅghabhārahārakabhikkhūnaṃ vā niyyādetabbaṃ.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.6. Travel is going on a journey.
Yassa hi katthaci pabbajjāpekkho vā hoti,If someone is expected to give the going forth somewhere else,
paccayajātaṃ vā kiñci laddhabbaṃ hoti.or if some requisite is obtainable there and he cannot rest content without getting it
Sace taṃ alabhanto na sakkoti adhivāsetuṃ, araññaṃ pavisitvā samaṇadhammaṃ karontassapi[that will be an impediment; for] even if he goes into the forest to do the ascetic’s duties,
gamikacittaṃ nāma duppaṭivinodanīyaṃ hoti,he will find it hard to get rid of thoughts about the journey.
tasmā gantvā taṃ kiccaṃ tīretvāva samaṇadhamme ussukkaṃ kātabbanti.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,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;
ghare mātā pitā bhātāti evamādikā.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.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 saddhivihārikoLikewise the teacher at the going forth, the teacher at the admission, the co-resident,
upasampāditapabbājitaantevāsikasamānupajjhāyakā ca.the pupils to whom one has given the admission and the going forth, and those who have the same preceptor.
Nissayācariyauddesācariyanissayantevāsikauddesantevāsikasamānācariyakā panaBut 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,
yāva nissayauddesā anupacchinnā, tāva paṭijaggitabbā.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.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.[95] 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.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,But if it is not cured after taking medicine for a few days,
nāhaṃ tuyhaṃ dāso, na bhaṭako,then the ascetic’s duties should be done after apostrophizing one’s person in this way: “I am not your slave, or your hireling.
taṃyeva hi posento anamatagge saṃsāravaṭṭe dukkhaṃ pattoti attabhāvaṃ garahitvā samaṇadhammo kātabboti.I have come to suffering through maintaining you through the beginningless round of rebirths.”
Ganthoti pariyattiharaṇaṃ.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 gantvāThe Elder Revata, it seems, the Majjhima reciter, went to the Elder Revata, the dweller in Malaya (the Hill Country),
kammaṭṭhānaṃ yāci.and asked him for a meditation subject.
Thero kīdisosi, āvuso, pariyattiyanti pucchi. Majjhimo me, bhante, paguṇoti.The elder asked him, “How are you in the scriptures, friend?”—”I am studying the Majjhima [Nikāya], venerable sir.”
Āvuso, majjhimo nāmeso dupparihāro,—”The Majjhima is a hard responsibility, friend.
mūlapaṇṇāsaṃ sajjhāyantassa majjhimapaṇṇāsako āgacchati,When a man is still learning the First Fifty by heart, he is faced with the Middle Fifty;
taṃ sajjhāyantassa uparipaṇṇāsako.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—”Venerable sir, when I have taken a meditation subject from you, I shall not look at the scriptures again.”
kammaṭṭhānaṃ gahetvāHe took the meditation subject,
ekūnavīsativassāni sajjhāyaṃ akatvāand doing no recitation for nineteen years,
vīsatime vasse arahattaṃ patvāhe reached Arahantship in the twentieth year.
sajjhāyatthāya āgatānaṃ bhikkhūnaṃHe told bhikkhus who came for recitation:
‘‘vīsati me, āvuso, vassāni pariyattiṃ anolokentassa,“I have not looked at the scriptures for twenty years, friends, [96]
apica kho kataparicayo ahamettha ārabhathā’’ti vatvāyet I am familiar with them. You may begin.”
ādito paṭṭhāya yāva pariyosānā ekabyañjanepissa kaṅkhā nāhosi.And from beginning to end he had no hesitation even over a single syllable.
Karuḷiyagirivāsīnāgattheropi aṭṭhārasavassāni pariyattiṃ chaḍḍetvāThe Elder Mahā-Nāga, too, who lived at Karuliyagiri (Karaliyagiri) put aside the scriptures for eighteen years,
bhikkhūnaṃ dhātukathaṃ uddisi.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 Anurādhapura], not a single question was found out of its order.
Mahāvihārepi tipiṭakacūḷābhayatthero nāma aṭṭhakathaṃ anuggahetvāva pañcanikāyamaṇḍale tīṇi piṭakāni parivattessāmīti suvaṇṇabheriṃ paharāpesi.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.
BhikkhusaṅghoThe Community of Bhikkhus said,
katamācariyānaṃ uggaho,“‘Which teachers’ teaching is it?
attano ācariyuggahaññeva vadatu, itarathā vattuṃ na demāti āha.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 paṭibāhitvāThe elder always dissented, saying, “Hum.”
‘‘āvuso, tayā paṭhamaṃ kathito eva ācariyamaggo,Then he said, “Friend, your first explanation was the way of the teachers.
ācariyamukhato pana anuggahitattā ‘evaṃ ācariyā vadantī’ti saṇṭhātuṃ nāsakkhi.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. Kuhiṃ, bhante, gacchāmīti?Go and learn it from our own teachers.”—”Where shall I go, venerable sir?”
Gaṅgāya parato rohaṇajanapade tulādhārapabbatavihāre—”There is an elder named Mahā Dhammarakkhita living in the Tulādhārapabbata Monastery in the Rohaṇa country beyond the [Mahaveli] River.
sabbapariyattiko mahādhammarakkhitatthero nāma vasati,He knows all the scriptures.
tassa santikaṃ gacchāti.Go to him.”
Sādhu, bhanteti theraṃ vanditvāSaying, “Good, venerable sir,” he paid homage to the elder.
pañcahi bhikkhusatehi saddhiṃ therassa santikaṃ gantvāHe went with five hundred bhikkhus to the Elder Mahā-Dhammarakkhita,
vanditvā nisīdi.and when he had paid homage to him, he sat down.
Thero kasmā āgatosīti pucchi. Dhammaṃ sotuṃ, bhanteti.The elder asked, “Why have you come?”—”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.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. Taṃ divā kathayanto anupubbena desanaṃ niṭṭhapetvāExplaining by day what had been repeated by night, [97] the Elder [Dhammarakkhita] eventually completed the instruction.
abhayattherassa santike taṭṭikāya nisīditvāThen he sat down on a mat on the ground before the Elder Abhaya and said,
‘‘āvuso, mayhaṃ kammaṭṭhānaṃ kathehī’’ti āha.“Friend, explain a meditation subject to me.”
Bhante, kiṃ bhaṇatha, nanu mayā tumhākameva santike sutaṃ? Kimahaṃ tumhehi aññātaṃ kathessāmīti?—”What are you saying, venerable sir, have I not heard it all from you? 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.The Elder Abhaya was then, it seems, a stream-enterer.
Athassa so kammaṭṭhānaṃ datvāWhen the Elder Abhaya had given his teacher a meditation subject, he returned to Anurādhapura.
āgantvā lohapāsāde dhammaṃ parivattentoLater, while he was expounding the Dhamma in the Brazen Palace,
thero parinibbutoti assosi.he heard that the elder had attained Nibbāna.
Sutvā ‘‘āharathāvuso, cīvara’’ntiOn hearing this, he said, “Bring me [my] robe, friends.”
cīvaraṃ pārupitvāThen he put on the robe and said,
‘‘anucchaviko, āvuso, amhākaṃ ācariyassa arahattamaggo.“The Arahant path befits our teacher, friends.
Ācariyo no, āvuso, uju ājānīyo.Our teacher was a true thoroughbred.
So attano dhammantevāsikassa santike taṭṭikāya nisīditvāHe sat down on a mat before his own Dhamma pupil and said,
‘mayhaṃ kammaṭṭhānaṃ kathehī’ti āha.‘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.10. Supernormal powers are the supernormal powers of the ordinary man.
Sā hi uttānaseyyakadārako viya taruṇasassaṃ viya ca dupparihārā hoti. Appamattakeneva bhijjati.They are hard to maintain, like a prone infant or like young corn, 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,So the supernormal powers are an impediment that should be severed by one who seeks insight;
itarena avasesātithe others are impediments to be severed by one who seeks concentration.
ayaṃ tāva palibodhakathāya vitthāro.This, in the first place, is the detailed explanation of the impediments.