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Kammaṭṭhānadāyakavaṇṇanā[Description of the Giver of a Meditation Subject]
Kammaṭṭhānadāyakaṃ kalyāṇamittaṃ upasaṅkamitvāti ettha panaApproach the good friend, the giver of a meditation subject (§28):
duvidhaṃ kammaṭṭhānaṃmeditation subjects are of two kinds, that is,
sabbatthakakammaṭṭhānaṃ pārihāriyakammaṭṭhānañca.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 bhikkhunāWhen a bhikkhu takes up a meditation subject,
paṭhamaṃ tāva paricchinditvā sīmaṭṭhakabhikkhusaṅghe sukhitā hontu abyāpajjātihe should first develop loving-kindness towards the Community of Bhikkhus within the boundary, limiting it at first [to “all bhikkhus in this monastery”], in this way:
mettā bhāvetabbā.“May they be happy and free from affliction.”
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. [98]
Gocaragāmamhi issarajane mettāyaWith loving-kindness towards the principal people in the village that is his alms resort
mudukatacittasantānehi issarehi dhammikāya rakkhāya surakkhitaparikkhāro hoti.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 panaWith mindfulness of death,
avassaṃ mayā maritabbanti cintentothinking, “I have got to die,”
anesanaṃ pahāyahe gives up improper search (see S II 194; M-a I 115),
uparūpari vaḍḍhamānasaṃvego anolīnavuttiko hoti.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 caSo these are called “generally useful” and they are “called meditation subjects” since they are needed generally and desirable owing to their great helpfulness
adhippetassa yogānuyogakammassa ṭhānañcāti sabbatthakakammaṭṭhānanti vuccati.and since they are subjects for the meditation work intended.
Cattālīsāya pana kammaṭṭhānesu yaṃ yassa cariyānukūlaṃ,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.
taṃ tassa niccaṃ pariharitabbattāIt is “special” (pārihāriya) because he must carry it (pariharitabbattā) constantly about with him,
uparimassa ca uparimassa bhāvanākammassa padaṭṭhānattā pārihāriyakammaṭṭhānanti vuccati.and because it is the proximate cause for each higher stage of development.
Iti imaṃ duvidhampi kammaṭṭhānaṃ yo deti, ayaṃ kammaṭṭhānadāyako nāma. Taṃ kammaṭṭhānadāyakaṃ.So it is the one who gives this twofold meditation subject that is called the giver of a meditation subject.
Kalyāṇamittanti –The good friend is one who possesses such special qualities as these:
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.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 panaBecause 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),
sammāsambuddhoyeva sabbākārasampanno kalyāṇamitto.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 asatiWhen they are no more available,
yaṃ kammaṭṭhānaṃ gahetukāmo hoti, tasseva vasena catukkapañcakajjhānāni nibbattetvāone 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,
jhānapadaṭṭhānaṃ vipassanaṃ vaḍḍhetvā āsavakkhayappattassa khīṇāsavassa santike gahetabbaṃ.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?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 [99] 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,So if someone with cankers destroyed is available, that is good.
no ce labhati,If not,
anāgāmisakadāgāmisotāpannajhānalābhīputhujjanatipiṭakadharadvipiṭakadharaekapiṭakadharesu purimassa purimassa santike.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 asatiIf not even one who knows one Piṭaka is available,
yassa ekasaṅgītipi aṭṭhakathāya saddhiṃ paguṇā, ayañca lajjī hoti, tassa santike gahetabbaṃ.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 ācariyoFor a teacher such as this, who knows the texts, guards the heritage, and protects the tradition,
ācariyamatikova hoti, na attanomatiko hoti.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 cetthaNow, those beginning with one whose cankers are destroyed, mentioned above,
attanā adhigatamaggameva ācikkhanti.will describe only the path they have themselves reached.
Bahussuto panaBut with a learned man,
taṃ taṃ ācariyaṃ upasaṅkamitvā uggahaparipucchānaṃ visodhitattāhis instructions and his answers to questions are purified by his having approached such and such teachers,
ito cito ca suttañca kāraṇañca sallakkhetvā sappāyāsappāyaṃ yojetvā gahanaṭṭhāne gacchanto mahāhatthī viya mahāmaggaṃ dassento kammaṭṭhānaṃ kathessati.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 upasaṅkamitvāSo a meditation subject should be taken by approaching the good friend such as this, the giver of a meditation subject,
tassa vattapaṭipattiṃ katvā kammaṭṭhānaṃ gahetabbaṃ.and by doing all the duties to him.
Sace panetaṃ ekavihāreyeva labhati, iccetaṃ kusalaṃ, no ce labhati, yattha so vasati, tattha gantabbaṃ.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 ārūhitvāWhen [a bhikkhu] goes to him, he should not do so with feet washed and anointed, wearing sandals,
chattaṃ gahetvāwith an umbrella,
telanāḷimadhuphāṇitādīni gāhāpetvā antevāsikaparivutena gantabbaṃ.surrounded by pupils, and bringing oil tube, honey, molasses, etc.;
Gamikavattaṃ pana pūretvāhe should do so fulfilling the duties of a bhikkhu setting out on a journey,
attano pattacīvaraṃ sayameva gahetvācarrying his bowl and robes himself,
antarāmagge yaṃ yaṃ vihāraṃ pavisati sabbattha vattapaṭipattiṃ kurumānenadoing all the duties in each monastery on the way,
sallahukaparikkhārenawith few belongings,
paramasallekhavuttinā hutvā gantabbaṃ.and living in the greatest effacement.
Taṃ vihāraṃ pavisantenaWhen entering that monastery,
antarāmaggeyeva dantakaṭṭhaṃ kappiyaṃ kārāpetvā gahetvā pavisitabbaṃ,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].
na ca ‘‘muhuttaṃ vissametvā pādadhovanamakkhanādīni katvā ācariyassa santikaṃ gamissāmī’’ti aññaṃ pariveṇaṃ pavisitabbaṃ.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?Why?
Sace hissa tatra ācariyassa visabhāgā bhikkhū bhaveyyuṃ,If there are bhikkhus there who are hostile to the teacher,
te āgamanakāraṇaṃ pucchitvā ācariyassa avaṇṇaṃ pakāsetvāthey might ask him the reason for his coming and speak dispraise of the teacher, saying,
‘‘naṭṭhosi, sace tassa santikaṃ āgato’’ti“You are done for if you go to him”; [100]
vippaṭisāraṃ uppādeyyuṃ,they might make him regret his coming
yena tatova paṭinivatteyya,and turn him back.
tasmā ācariyassa vasanaṭṭhānaṃ pucchitvā ujukaṃ tattheva gantabbaṃ.So he should ask for the teacher’s dwelling and go straight there.
Sace ācariyo daharataro hoti, pattacīvarapaṭiggahaṇādīni na sāditabbāni.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 panaBut when told “Wash, friend, it was not brought by me, it was brought by others,”
yattha ācariyo na passati, evarūpe paṭicchanne vā okāse,then he can wash his feet, sitting in a screened place out of sight of the teacher,
abbhokāse vihārassāpi vā ekamante nisīditvā pādā dhovitabbā.or in the open to one side of the dwelling.
Sace ācariyo telanāḷiṃ āharati uṭṭhahitvā ubhohi hatthehi sakkaccaṃ gahetabbā.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 panabut when told, “This is meant for all the limbs, friend, anoint your feet,”
thokaṃ sīse katvā pāde makkhetvāhe should put a little on his head and then anoint his feet.
‘‘imaṃ telanāḷiṃ ṭhapemi, bhante’’ti vatvā ācariye gaṇhante dātabbā.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.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?Why so many words?
Yaṃ taṃ bhagavatāAll should be done as prescribed by the Blessed One in the Khandhakas as the right duties in the passage beginning:
‘‘antevāsikena, bhikkhave, ācariyamhi sammā vattitabbaṃ.“Bhikkhus, a pupil should perform the duties to the teacher [101] rightly.
Tatrāyaṃ sammā vattanā,Herein, this is the right performance of duties.
kālasseva uṭṭhāya upāhanā omuñcitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā dantakaṭṭhaṃ dātabbaṃ,He should rise early; removing his sandals and arranging his robe on one shoulder, he should give the tooth-sticks
mukhodakaṃ dātabbaṃ,and the mouth-washing water,
āsanaṃ paññapetabbaṃ.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).
Evaṃ vattasampattiyā garuṃ ārādhayamānenaTo please the teacher by perfection in the duties
sāyaṃ vanditvāhe should pay homage in the evening,
yāhīti vissajjitena gantabbaṃ,and he should leave when dismissed with the words, “You may go.”
yadā so kissāgatosīti pucchati, tadā āgamanakāraṇaṃ kathetabbaṃ.When the teacher asks him, “Why have you come?” he can explain the reason for his coming.
Sace so neva pucchati, vattaṃ pana sādiyati,If he does not ask but agrees to the duties being done,
dasāhe vā pakkhe vā vītivattethen after ten days or a fortnight have gone by
ekadivasaṃ vissajjitenāpi agantvā okāsaṃ kāretvāhe should make an opportunity by staying back one day at the time of his dismissal,
āgamanakāraṇaṃ ārocetabbaṃ.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.If the teacher says, “Come in the morning,” he should do so.
Sace panassa tāya velāya pittābādhena vā kucchi pariḍayhati,But if his stomach burns with a bile affliction at that hour,
aggimandatāya vā bhattaṃ na jīrati,or if his food does not get digested owing to sluggish digestive heat,
añño vā koci rogo bādhati,or if some other ailment afflicts him,
taṃ yathābhūtaṃ āvikatvāhe should let it be known,
attano sappāyavelaṃ ārocetvāand proposing a time that suits himself,
tāya velāya upasaṅkamitabbaṃ.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.”