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english - Нянамоли тхера |
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Tatthāyaṃ diṭṭheva dhamme pāpuṇāti, ayaṃ nibbedho.
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Herein, "he reaches ... here and now" is penetration.
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Yaṃ samparāye paccekabodhiṃ pāpuṇāti, ayaṃ vāsanā.
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That he "reaches Hermit Enlightenment" in a future existence is morality.
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Imāni soḷasa suttāni sabbasāsanaṃ atiggaṇhanto tiṭṭhanti.
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81. These [are eight of the] sixteen types of Thread 1 completely encompassing 2 all the Dispensation:
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Imehi soḷasahi suttehi navavidho suttanto vibhatto bhavati.
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the ninefold Thread is analysed into these sixteen Thread-types.
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So ca paññavato no duppaññassa, yuttassa no ayuttassa, akammassa vihārissa pakatiyā loke saṃkileso carati.
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And this ninefold Thread is for one with understanding, not for one without understanding, for one devoted, not for one undevoted.3 [Discussion 1. Corruption-3 kinds] 82. Normally in the world corruption haunts [even] one who abides without action.1
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So saṃkileso tividho – taṇhāsaṃkileso diṭṭhisaṃkileso duccaritasaṃkileso.
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That corruption is threefold as (i) corruption by craving, (ii) corruption by view, and (iii) corruption by misconduct.
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Tato saṃkilesato uṭṭhahanto saṃkileso dhammesu patiṭṭhahati, lokiyesu patiṭṭhahatīti.
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[Now] when he comes to stand out above (iii) that [last-named type of] corruption, then corruption establishes itself in the ideas [that he heard, and] it establishes itself in ideas belonging to the worlds,
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Tatthākusalo diṭṭhato sace taṃ sīlañca diṭṭhiñca parāmasati, tassa so taṇhāsaṃkileso hoti.
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since he is unskilled 2 as to what is seen there. If he misapprehends that virtue [owed to his climbing out of corruption by misconduct] and that view, then he has (i) corruption by craving.3
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Sace panassa evaṃ hoti "imināhaṃ sīlena vā vatena vā brahmacariyena vā devo vā bhavissaṃ [bhavissāmi (pī.)] devaññataro vā"ti yassa hoti micchādiṭṭhi, etassa micchādiṭṭhisaṃkileso bhavati.
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But if it occurs to him thus (By means of this virtue or duty ... or divine life I shall be some god or other) (A. iv, 562; M. i, 101 ; S. iv, 180), then he has wrong view, and that is (ii) his corruption by wrong view.
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Sace pana sīle patiṭṭhito aparāmaṭṭhassa hi sīlavataṃ hoti, tassa taṃ sīlavato yoniso gahitaṃ avippaṭisāraṃ janeti yāva vimuttiñāṇadassanaṃ, tañca tassa diṭṭheva dhamme kālaṅkatassa vā tamhiyeva vā pana aparāpariyāyena vā, aññesu khandhesu evaṃ sutaṃ "sucaritaṃ vāsanāya saṃvattatī"ti vāsanābhāgiyaṃ suttaṃ vuccati.
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[2. Morality] 83. But if he is established in virtue and his 1 virtue-and-duty 2 is not misapprehended,1 then he being virtuous,3 that [virtue-and- duty] of his,3 being taken in a reasoned manner, 4 generates ( non-remorse 5 ... down to ... knowing and seeing of deliverance ) (§ 75, 2nd quotation). And that good conduct thus 6 conduces to his morality, [that is, to his moral progress] either here and now or on the occasion of his completing his time, 6 or in other categories 7 in some future existence. That is why this is called the type of Thread Dealing with Morality.
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Tattha sīlesu ṭhitassa vinīvaraṇaṃ cittaṃ, taṃ tato sakkāyadiṭṭhippahānāya bhagavā dhammaṃ deseti.
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[3. Penetration] 84. Herein, [when,] being steadied in the virtues, his cognizance is without hindrances,1 [then] the Blessed One teaches him that True Idea for the abandoning of the embodiment-view.
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So accantaniṭṭhaṃ nibbānaṃ pāpuṇāti; yadi vā sāsanantare, accantaṃ nibbānaṃ pāpuṇāti, yadi vā ekāsane cha abhiññe.
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85. [finally] he reaches the supreme goal, 1 extinction: he reaches the supreme extinction either with intervals between sessions,2 or else in a single session [he reaches all] the six Acquaintanceships.3
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Tattha dve puggalā ariyadhamme pāpuṇanti saddhānusārī ca dhammānusārī ca.
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86. Herein, those persons who [first] reach [extinction] in the Noble Ones' True Idea are of two kinds : the Follower by Faith and the Follower by Ideas (see M.i, 479; S. iii, 225 ; also§ 141 below).
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Tattha dhammānusārī ugghaṭitaññū, saddhānusārī neyyo.
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Herein, the Follower by Ideas is ( one who gains knowledge from a condensed statement ) while the Follower by Faith is ( guidable ) (A. ii, 135; Pug. 41).
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Tattha ugghaṭitaññū duvidho – koci tikkhindriyo koci mudindriyo.
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Herein, one who gains knowledge from a condensed statement is of two kinds: one may have keen faculties and another blunt faculties (see A. ii, 149; also§ 141).
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Tattha neyyopi duvidho – koci tikkhindriyo koci mudindriyo.
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And herein, one who is guidable is of two kinds: one may have keen faculties and another blunt faculties.
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Tattha yo ca ugghaṭitaññū mudindriyo, yo ca neyyo tikkhindriyo, ime puggalā asamindriyā honti.
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87. Herein, the type-gaining-knowledge-from-a-condensed-state- ment with blunt faculties and the guidable-type with keen faculties [when classed as above under the two types] are unequal 1 in their faculties;
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Tattha ime puggalā samindriyā parihāyanti ca ugghaṭitaññuto, vipañcitaññū neyyato, ime majjhimā bhūmigatā vipañcitaññū hoti.
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[but when] they are subtracted [respectively] from the type-gaining-knowledge-from-a-condensed-statement and from the guidable-type, they, [being then regardable as] equal in their faculties, [constitute a third type, namely] the ( one who gains knowledge from an expanded statement) (A.ii, 135; Pug.41).
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Ime tayo puggalā.
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These are thus the three person-types,
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