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Parikkhāroti bhagavā pañcasatena bhikkhusaṅghena nagaraṃ pavisati rājagahaṃ.
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682. Requisite? together with five hundred bhikkhus the Blessed One entered the city of Rajagaha.
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Tattha manusso puggalo bhagavantaṃ parivisati, tassa pasādo uppanno kusalamūlapubbayogāvacaropi.
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There a poor man served the Blessed One. Placidity (confidence) arose in him with a profitable root and connected 1 with previous devotion.
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So aññesañca akkhāti, idaṃ vācaṃ bhāsati lābhā tesaṃ, yesaṃ nivesanaṃ bhagavā pavisati, amhākampi yadi bhaveyya mayampi bhagavato saṃpasādaṃ lacchamhāti.
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To others he announced, 2 he spoke this pronouncement : " It is gain for them whose dwelling the Blessed One enters, and if that happens to us, we too shall gain placidity (confidence) in the Blessed One."
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Yena bhagavā tenañjaliṃ paṇāmetvā "namo bhagavato namo bhagavato"ti abyāpādamāno ekamante aṭṭhāsi.
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[Then] extending his hands palms together towards where the Blessed One was : "Honour to the Blessed One! Honour to the Blessed One l " [he said] with no ill will in mind, and he stood at one side.
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Tadanantare bhagavā imaṃ suttaṃ abhāsittha "manopubbaṅgamā dhammā"ti.
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Thereupon the Blessed One uttered this Thread : " Ideas are heralded by mind ... ",3
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Sabbaṃ suttaṃ tathā yaṃ paresaṃ bhāsati idaṃ vācākammaṃ.
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namely the whole Thread.4 683. That he [the poor man] spoke to others in this way 1 is verbal action,
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Yaṃ añjaliṃ paṇāmeti, idaṃ kāyakammaṃ.
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that he extended his hands palms together is bodily action,
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Yo manopasādo, idaṃ manokammaṃ.
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that he was placid (confident) in mind is mental action.
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Tattha yaṃ paresaṃ pakāseti bhāsati vaṇṇaṃ.
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Herein, in that he displays and speaks praise to others,
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Yesaṃ bhagavā nivesanaṃ gacchatīti.
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[and with] all [his utterance] namely "For them whose dwelling enters the Blessed One" 2
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Sabbaṃ tassa alobho kusalamūlaṃ.
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[therein is manifest] in him the profitable root non-greed.
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Yaṃ bhagavati mettacitto, tassa adoso kusalamūlaṃ.
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In that his heart has lovingkindness towards the Blessed One, [therein is manifest] in him the profitable root non-hate.
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Yaṃ añjaliṃ paṇāmeti mānañca niggaṇhāti, tatthassa amoho kusalamūlaṃ pātubhavati.
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In that he extends his hands palms together and deters conceit, therein is manifest in him the profitable root non-delusion.
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Yaṃ uḷārapaññaṃ paṭilabhati, idamassa diṭṭhivipallāsappahānaṃ.
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In that he obtains especial understanding, this is his abandoning of the perversion of view ;
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Yaṃ tathāyeva saṃvaro hoti, idamassa saññāvipallāsappahānaṃ.
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in that he has suchlike restraint, this is his abandoning of the perversion of perception ;
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Yaṃ manassa pasādanaṃ, idamassa cittavipallāsappahānanti akusalavipallāsānaṃ vikkhambhanaṃ pahānaṃ paccayo.
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in that he has placidity of mind, this is his abandoning of the perversion of cognizance : thus [there is] the unprofitable perversion's abandoning by suppression.3 684. The condition [for all this]
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Tīṇi kusalamūlāni yo anāvilacittasaṅkappo, so tassa manasikāroti vuccati.
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is the three profitable roots.1 The intention in the undisturbed cognizance is what is called his [reasoned] attention.
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Yaṃ kilesehi vikkhambhanaṃ iti vipallāsā ca ārammaṇā sappaccayatāya paccayo kusalamūlāni ca sandissayatāya paccayo, so ca manasikāro hetunā iminā paccayena cittaṃ uppannaṃ.
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There being any suppression owed to 2 defilements, the perversions are [then] a condition through object- conditionality,3 and the profitable roots are a condition through co-support conditionality, 4 and that [reasoned] attention is the cause; 5 so with this 5 cause and this condition this 5 cognizance is arisen.
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Tattha yaṃ sasatthārammaṇaṃ cittaṃ pavattaṃ ayaṃ buddhānussati.
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Herein, this 6 cognizance that has occurred with the Teacher 7 as its object is the Recollection of the Enlightened One ;
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Yampi bhagavato guṇe manasi karoti, ayamassa dhammānussati.
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and in that he gives attention to the Blessed One's qualities, this is the Recollection of the True Idea in him.
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Tattha satisampajaññaṃ hetu, ayañca paccayo.
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Herein, mindfulness and awareness are the cause, and they are the condition ;
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Vācā paññā hetu vitakkavicārā paccayo.
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feeling and perception 8 are the cause, [and] thinking and exploring are the condition.
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Kāyasaṅkhārā kammassa abhisaṅkhāro nāma hetu vā appaccayo sukhavedanīyassa kammassa upacayo hetukā kammassa paccayo.
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With the bodily determination, 9 the active determining of the action is either the cause and not the condition,10 or 11 [it is both (? )] the cause 11 as the amassing of the action to be felt as pleasant [and] the condition for the action.
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