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21.Tattha saddhindriyena sabbaṃ vicikicchitaṃ pajahati, paññindriyena udayabbayaṃ passati, samādhindriyena cittaṃ ekodi karoti vīriyindriyena ārabhati.
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[3a. Seeing] 141. Herein, he abandons all uncertainty by means of the faith faculty. He sees rise and subsidence by means of the understanding faculty. He gives cognizance singleness by means of the concentration faculty. He instigates by means of the energy faculty.
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So imehi pañcahi indriyehi saddhānusārī aveccappasāde nirato anantariyaṃ samādhiṃ uppādeti.
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By means of these five 1 faculties, as a follower by Faith (see § 86) he arouses the straight-resulting concentration (see Sn. 226), since he is certain 2 in the confidence that is due to undergoing (see M.i, 37 ; 320) ;
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Indriyehi suddhehi dhammānusārī appaccayatāya anantariyaṃ samādhiṃ uppādeti.
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and by means of these faculties when purified, as a Follower by Ideas (see § 86), he arouses the straight-resulting concentration owed to independence of others 3 (cf. M.i, 234),
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So "idaṃ dukkha"nti yathābhūtaṃ pajānāti.
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(he understands how it is that "This is Suffering", ... ), [and so with the other three] Truths 4 (M. i, 183).
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Saccāni idaṃ dassanabhāgiyaṃ suttaṃ.
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This is the type of Thread Dealing with Seeing.
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Tassa pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ tīṇi saṃyojanāni dassanapahātabbāni sabbena sabbaṃ pahīnāni dve puggalakatāni.
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[3b. Keeping-in-Being] 142. Herein,1 of the five hither-side fetters (see D. iii, 234), three fetters (see M. i, 34) are abandonable by Seeing (see M. i, 7) ; [while the other] two [are] altogether abandoned 2 when done by two person-types.
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Tattha tīṇi akusalamūlāni bhāvanāpahātabbāni uparikkhittāni cha bhave nibbattenti.
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143. Herein, the three roots of unprofit abandonable by Keeping- in-Being, discarded [in the progressively] higher [stages], still generate six kinds of being.1
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Tattha tesu abhijjhāya ca byāpādesu tanukatesu cha bhavā parikkhayā mariyādaṃ gacchanti, dve bhavā avasiṭṭhā.
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144. Herein, when among these [three roots] covetousness and ill will have been attenuated,1 and six kinds of being have come to grips 2 with exhaustion, while two kinds of being 3 still remain.
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Tassa abhijjhā ca byāpādo ca sabbena sabbaṃ parikkhīṇā honti.
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When this covetousness and ill will are altogether exhausted
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Eko bhavo avasiṭṭho hoti.
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and only one kind of being remains, 4
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So ca mānavasena nibbatteti.
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that being is generated by conceit.5
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Kiñcāpi ettha aññepi cattāro kilesā rūparāgo bhavarāgo avijjā uddhaccaṃ ketusmimānabhūtā nappaṭibalā asmimānaṃ vinivattetuṃ, sabbepi te asmimānassa pahānaṃ ārabhate.
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145. Now although here [in the Arahant Path, which is the last stage of the Initiate] there are also the other four [further-side fetters besides conceit], namely the defilements of lust-for-form, lust-for-being, ignorance, and agitation, since these are given their being by conceit as positionality,1 all [these seven kinds of Initiate] have no power to stop the conceit "I am", [and so] one should instigate the abandoning of the conceit " I am ".
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Khīṇesu na ca tesu idamuttaridassanabhūmiyaṃ pañcasu sekkhapuggalesu tīsu ca paṭippannakesu dvīsu ca phalaṭṭhesu bhāvanābhāgiyaṃ suttaṃ.
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But he whose taints are exhausted 2 [by his reaching the Arahant's Fruit] is beyond this. [ 4. The Adept] 146. While the [type of Thread] Dealing with Seeing 1 [has regard] to five kinds of Initiate persons, 2 and the type of Thread Dealing with Keeping-in-Being [has regard] to three who are practising the way and two who stand in the fruit, 3
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Taduttari asekkhabhāgiyasuttaṃ, katthaci bhūmi nipīḷiyati.
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beyond these there is the type of Thread Dealing with the Adept, which has regard to(?) the plane of Him Who Has Done, 4
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Idañca pañcamaṃ suttaṃ.
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and this is the fifth type of Thread.
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Tiṇṇaṃ puggalānaṃ desitaṃ puthujjanassa sekkhassa asekkhassa saṃkilesabhāgiyaṃ vāsanābhāgiyaṃ.
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[The Ninefold Thread - General] 147. This Thread 1 [in general] is taught of three types of persons: of the ordinary man, of the Initiate, and of the Adept. That Dealing with Corruption and that Dealing with Morality
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Puthujjanassa dassanabhāgiyaṃ.
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[are taught] of the ordinary man, that Dealing with Seeing
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Bhāvanābhāgiyaṃ pañcannaṃ sekkhānaṃ.
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and that Dealing with Keeping-in-Being of the five kinds of Initiates(§ 146),
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Yaṃ paṭhamaniddiṭṭhaṃ asekkhabhāgiyaṃ sabbesaṃ arahantānaṃ.
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and that Dealing with the Adept demonstrated last 2 (§ 146) of all Arahants.
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Sā pana pañcavidhā sattavīsaākāre [sattavīsaṃ ākāre (pī.)] pariyesitabbaṃ.
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148. Now 1 this [Thread shown above as] fivefold (§§ 130-146) can be sought in the twenty-seven moods (§ 72, nos.22-45 and 47-9),
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Etesu tassa gatīnaṃ tato uttari.
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its range being among those and not 1 beyond them.
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Tañca kho saṅkhepena paññāsāya ākārehi sampatati, ye paññāsa ākārā sāsane niddiṭṭhā, te saṅkhipiyantā dasahi ākārehi patanti.
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Again with abbreviation : that [Thread] falls into fifty 1 moods, which fifty moods demonstrated in the Dispensation, when abbreviated, fall into ten 1 moods, which,
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Ye ariyasaccaṃ nikkhepena ṭhite saṅkhipiyattā aṭṭhasu ākāresu patanti.
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while remaining in the presentation of the Noble Truths, fall into eight 1 moods, that is,
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Catūsu ca sādhāraṇesu suttesu yā hārasampātassa bhūmi, te saṅkhipiyantā pañcasu suttesu patanti.
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into the four [unshared and four] shared,2 which are the plane of the Modes of Conveying in Combined Treatment (Ch.VII).3 These when abbreviated fall into the five types of Threads,
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Saṃkilesabhāgiye vāsanābhāgiye bhāvanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca.
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into that Dealing with Corruption, that Dealing with Morality, that Dealing with Seeing, 4 that Dealing with Keeping-in-Being, 4 and that Dealing with the Adept(§§ 130-146).
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Te saṅkhipiyantā catūsu suttesu patanti.
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These when abbreviated fall into the four types of Threads,
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Saṃkilesabhāgiye vāsanābhāgiye nibbedhabhāgiye asekkhabhāgiye ca.
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into that Dealing with Corruption, that Dealing with Morality, that Dealing with Penetration, and that Dealing with the Adept (§ 72, nos.1-4).
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Te saṅkhipiyamānā tīsu suttesu patanti, puthujjanabhāgiye sekkhabhāgiye asekkhabhāgiye ca.
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These when abbreviated fall into three types of Threads, into that Dealing with the Ordinary Man, that Dealing with the Initiate, and that Dealing with the Adept (cf.§ 147).
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Te saṅkhipiyantā dvīsu suttesu patanti nibbedhabhāgiye ca pubbayogabhāgiye ca.
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These when abbreviated fall into two types of Threads, into that Dealing with Penetration and that Dealing with Previous Devotion (§ 149),
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Yathā vuttaṃ bhagavatā dve atthavase sampassamānā tathāgatā arahanto sammāsambuddhā dhammaṃ desenti suttaṃ geyyaṃ - pe - satthā pubbayogasamannāgate appakasirena maññamānā vasiyanti pubbayogā ca bhavissanti santānaṃ maññamānādharāya.
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according as it was said by the Blessed One : (It is with two aims in view that Perfect Ones, arahants and fully enlightened, teach the True Idea, that is, Thread, song,... etc.... The Teachers [do so] conceiving that tlwse possessed of previous devotion will easily attain mastery and conceiving that the previous devotion will [conduce] to creatures' remembering) ( ).5
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Tattha paññāvemattataṃ attano samanupassamānena aṭṭhavidhe suttasaṅkhepe, yattha yattha sakkoti, tattha tattha yojetabbaṃ.
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149. Herein, bearing in mind the idiosyncrasies of one's own understanding 1 in regard to the eightfold Thread-abbreviation,2 the construing can be done here and there wherever one is able,
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Tattha tattha yojetvā suttassa attho niddisitabbo.
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and after so construing [the phrasing] here and there, the Thread's meaning can then be demonstrated.
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Na hi sati vedanā mano dhāretvā sakkā yena kenaci suttassa attho yathābhūtaṃ niddisituṃ.
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150. No one can demonstrate how the Thread's meaning is without having lent an ear (1).1
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