Хотел бы уточнить точный перевод данной фразы, а именно, используется ли на пали в данной фразе слово "все".
Да, действительно, не используется.
В таком случае, можно данную фразу перевести и как: "По кончине моей, Ананда, Сангха, если пожелает, может отменять некоторые малые и незначительные предписания."
Слова "некоторые" тоже нет.
К сожалению, Ананда не уточнил, о каких именно правилах сказал Будда.
В самой Винае такого раздела нет, а в Подкомментариях термин "кхуддака-ватта" определяется по-разному. Досточтимый Паютто пишет:
In order to clarify this matter of religious observances, we can arrange them in the following outline:
There are two main groups of observances (
vatta). The second group is subdivided, resulting effectively in three groups:
1. Training observances (
sekhiya-vatta), which are found in the Pāṭimokkha. These are training rules or observances pertaining to basic etiquette around visiting laypeople’s homes, receiving and eating almsfood, teaching the Dhamma, etc. All together they comprise seventy-five rules (there are related, refined observances in the following groups).
...
2. Sectional observances (
khandhaka-vatta): observances in the section on disciplinary rules, i.e., observances found outside of the Pāṭimokkha. These are divided into two groups:
A) Major observances (
mahā-vatta; crucial observances)
...
B) Minor observances (
khuddaka-vatta): the sub-commentaries, which established this term, explain that these are minor observances because they pertain to specific occasions and circumstances. They need not be observed regularly by all bhikkhus, as is the case with the ‘major’ observances. These minor observances refer to those eighty-two (or occasionally eighty) practices of acknowledging one’s faults and following through with specific penalties in order to be re-accepted by the sangha. They are divided into two sub-groups:
1) Observances kept by those bhikkhus seeking a method of rehabilitation (
vuṭṭhāna-vidhi) in order to be released from offences entailing an initial and subsequent meeting of the sangha (
saṅghādisesa), i.e., the seventy-one observances of probation (
pārivāsika-vatta) and observances of penance (
mānatta-vatta), e.g.: one should not welcome gestures of honour and the paying of respects by ordinary bhikkhus; one should refrain from walking or sitting in front of, living under one roof with, or using the same seat as ordinary bhikkhus.
2) The observances for a bhikkhu who has been penalized by the sangha by way of one of the five kinds of censure (
niggaha-kamma): formal reprimand (
tajjaniya-kamma); demotion (
niyasa-kamma); expulsion (
pabbājaniya-kamma); the obligation to ask forgiveness from a layperson whom one has caused harm (
paṭisāraṇiya-kamma); and suspension of one’s status (
ukkhepaniya-kamma; to forbid someone from associating with the sangha). All together there are eleven of these observances.
In any case, in the final analysis, all of these observances are included in the term sekhiya (‘training’); they are all ‘training rules’ (
sekhiya-vatta), because they must all be integrated into one’s spiritual training.
In the second volume of the Vinayamukha, which is used by second level Dhamma scholars (
nak tham), Somdet Phra Mahāsamaṇa Chao Krom Phraya Vajirañāṇavarorasa emphasizes a practical or contemporary application of these observances. He selected some of them and matched them with other complementary practices from the Pali Canon, and organized these into three kinds of observances: ‘The description here is of the gist of those observances which should be applied in the present time, for the convenience in practice and for deriving true benefit. Here the classification of observances is into three kinds: duties to be fulfilled (
kicca-vatta); matters of etiquette to be practised (
cariyā-vatta); and standard observances (
vidhi-vatta). (Examples of the first includes those duties to be performed for one’s preceptor; an example of the second is to refrain from stepping on the white cloth laid down at an invitation in a layperson’s home; examples of the third include the ways to wear and fold one’s robe and the way to store one’s bowl.) Those who are interested can look at this material more closely.
As an aside, the commentaries and sub-commentaries establish different headings when classifying these various kinds of observances mentioned above. There is the potential for confusion, however, in that these headings are not always consistent with one another, and in some cases they are even mutually contradictory.
At first I thought that in some cases it was a matter of misspelling, but as I looked more closely into this it became obvious that these headings are truly divergent. It is as if these texts represent different groups or factions (although it even occurs that contradictory terms are used within the same text). For example, those observances described above as minor observances (
khuddaka-vatta) are referred to in another text as major observances (
mahā-vatta), and vice versa; another text uses the same classification for major observances, but refers to the minor observances here as sectional observances (
khandhaka-vatta).
A thorough inspection of these discrepancies results in three main groupings:
• Six texts contain 14 major observances and 82 (or 80) minor observances.
• Eight texts contain 14 major observances and 82 (or 80) sectional observances.
• Seven texts contain 14 sectional observances and 82 (or 80) major observances.
http://www.watnyanaves.net/uploads/File/books/pdf/the-buddhist-discipline-in-relation-to-bhikkhunis-questions-and-answers-phra-payutto-and-dr-martin-seeger.pdf#page=376
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Тема: Перевод mamaccayena khuddānukhuddakāni sikkhāpadāni samūhanatu (Прочитано 719 раз)