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english - Нянамоли тхера |
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Yā abhijjhā, so lobho.
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the covetousness is greed,
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Yo byāpādo, so doso.
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the ill will is hate,
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Yā micchādiṭṭhi, so moho.
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and the wrong view is delusion.
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Tāni aṭṭha micchattāni upaṭṭhapenti.
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These aid the eight Wrongnesses.
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Tesu gahitesu tīsu akusalamūlesu dasavidhaṃ akusalamūlaṃ pāripūriṃ gacchati, tassa tividhassa duccaritasaṃkilesassa vāsanābhāgiyañca suttaṃ nissaraṇaṃ.
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It is when these three unprofitable roots are curbed that the tenfold profitable 1 comes to fulfilment. From that threefold corruption by misconduct(§§ 130-4) the type of Thread Dealing with Morality is the escape.
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Tattha yo bahusito niddeso yathā lobho doso mohopi, tattha asituṃ ettha lobho ussado tena kāraṇena tesu vā dhammesu lobho paññapiyati.
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135. Herein, 1 this demonstration is based on the plurality 2 [of covetousness, ill will, and wrong view ; and] it is in order for the greed, hate, and delusion also to correspond(? ); that greed has prominence (pride of place) here for that reason; or else greed [has it because it] is [normally so] described among those [three] ideas [considered as roots].
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Tatthāyaṃ moho akusalaṃ moho ayaṃ avijjā, sā catubbidhā rūpe abhiniviṭṭhā, rūpaṃ attato samanupassati, avijjāgato rūpavantaṃ attānaṃ, attani vā rūpaṃ, rūpasmiṃ vā attānaṃ.
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[2. Morality] 136. Herein, the unprofitable root delusion is ignorance. That has insisted on form in four ways : one who goes by ignorance ( sees form as self, or self possessing form, or form in self, or self in form ) (M. i, 300).
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Tattha katamaṃ padaṃ sakkāyadiṭṭhiyā ucchedaṃ vadati "taṃ jīvaṃ taṃ sarīra"nti natthikadiṭṭhi adhiccasamuppannadiṭṭhi ca añño ca karoti, añño paṭisaṃvediyati.
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137. Herein, the first 1 term in [each of the four conjectures in] the embodiment-view belongs 2 with annihilationism [in the following ways:] (The soul is what the physical frame is) (M. i, 484), the no-existence [of giving, etc.] view (see M. i, 402), the fortuitous- arising view (D. i, 28), and [the view that] ( one acts, another experiences [the action's ripening]) (S. ii, 20).
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Pacchimasaṭṭhikappānaṃ tīṇi padāni sakkāyadiṭṭhiyā sassataṃ bhajanti "aññaṃ jīvaṃ aññaṃ sarīra"nti akiriyañca taṃ dukkhamicchato ahetukā ca patanti anajjhābhāvo ca kammānaṃ sabbañca mānayi [mānati (pī.)].
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The last three terms of the self-conjectures 3 in the Embodiment-View (see § 136) belong with eternalism [in the following way:] (The soul is one, the physical frame another) (M. i, 484), and the no-causists (see M. iii, 78) fall [under this head] because of the likelihood that the doctrine of no-ought-to-be-done will being suffering (see § 82), and also the ineffectuality of actions, 4 [so (1)] is included (1).5
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Tattha "idameva saccaṃ moghamañña"nti saṃsārena suddhi ājīvakā chaḷāsīti paññapenti.
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138. Herein, the live-out-the-soul-ists 1 describe eighty-six (1) kinds of purification 2 through the roundabout (cf. M. i, 81) [misapprehending it thus:] (Only this is true, the other is wrong) (§ 117).
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Yathārūpe sakkāyadiṭṭhiyā catuvatthukā, evaṃ pañcasu khandhesu vīsativatthukā sakkāyadiṭṭhiyā sassataṃ bhajati.
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139. Herein, just as the embodiment-view has four grounds in form (§ 136),1 so it has twenty grounds in [all] the five categories.
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Aññājīvakā ca sassatavādike ca sīlabbataṃ bhajanti parāmasanti iminā bhavissāmi devo vā devaññataro vā, ayaṃ sīlabbataparāmāso.
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The soul-is-another-ists belong 2 with the eternalness of the embodiment- view and belong with the holders of the eternalist doctrine. They misapprehend virtue and duty thus: (By means of this ... I shall be some god or other) (§ 82). This is misapprehension of virtue and duty.
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Tattha sakkāyadiṭṭhiyā so rūpaṃ attato samanupassati, "taṃ jīvaṃ taṃ sarīra"miti taṃ kaṅkhati vicikicchati nādhimuccati nābhippasīdati pubbante aparante pubbantāparante - pe - iti vāsanābhāgiyesu ṭhitassa ayaṃ upakkileso.
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140. Herein, in the embodiment-view (he sees form as self)(§ 136), and he doubts, is uncertain, disbelieves, is not confident, about whether ( the soul is what the physical frame is ) (§ 137) in the future period and in the past period (see M. i, 8) : this is imperfection in one steadied in [matters only] dealing with morality.
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