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english - Нянамоли тхера |
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Sotāpattaṅgamadukkhāyaṃ bhūmiyaṃ paripuṇṇā vuccati.
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is called" fulfilled" [only] on the plane of the heading of Stream-Entry factors.1
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Tasmiṃyeva bhūmiyaṃ sekkhasīlaṃ ariyā dhāranti vuccati.
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693. (ii) It is on that same plane that the Initiate's virtue is called "the support of Noble Ones",
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Tasmiṃyeva bhūmiyaṃ mudupaññā paññindriyanti vuccati.
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and it is on that same plane that [even] blunt understanding is called "the understanding faculty".
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Tasmiṃyeva bhūmiyaṃ khandhehi anatthikatā, ayaṃ cāgo.
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(iii) On that same plane the non-seeking 1 of categories [by desiring rebirth] is generosity;
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Tasmā saddhā cāgādhiṭṭhānena niddisitabbā.
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[and] it is by that [non-seeking] that faith can be demonstrated through the Expression of Generosity,
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Yatikena [tena (ka.)] bhiyyo manena sā hissa viparītā diṭṭhikā assaddhā, sā nayanaupadhīsu pamattā samādinnā.
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the more so (?) too since there may be 2 the faithlessness that belongs to a distorted view, and owing to that (?) the essentials of existence are undertaken and completed; 2
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Tattha saddhindriyaṃ yo kāmaṃ parivissanti iti santapāpapaṭinissaggā na cāgādhiṭṭhānaṃ paññindriyena paññādhiṭṭhānaṃ, sīlena upasamādhiṭṭhānaṃ.
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[but] herein the Expression of Generosity is not [merely] relinquishment of such evident evils as [the decision] "I shall indulge in sensual desires" the while the faith faculty [is still placed] there [in those essentials of existence].3 (iv) The Expression of Understanding is due to the Understanding faculty, while the Expression of Peace is due to virtue.4
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Ime cattāro dhammā sīlaṃ paribhāvayanti saddhā sīlaṃ cāgo ca paññāti.
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694. [Now it is when] these ideas, namely faith, virtue, generosity, and understanding,1 imbue cognizance 2 that
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Tattha saddhāya oghaṃ tarati.
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herein one (crosses the flood by faith) (cf.Sn.184),
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Yaṃ sīlaṃ, ayaṃ appamādo.
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[and then] the virtue is diligence,
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Yo cāgo, idaṃ paññāya kammaṃ.
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the generosity is action with understanding,
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Yā paññā, idaṃ paññindriyaṃ, tattha yaṃ saddhindriyaṃ.
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and the understanding is the understanding faculty. [And] herein, the faith faculty
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Taṃ tīsu aveccappasādesu.
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is that in the three kinds of Confidence due to Undergoing (see, e.g.S.v, 371),
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Yaṃ sīlaṃ, taṃ saddhindriyesu.
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Yo cāgo, so catūsu jhānesu.
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the generosity is that in the four Meditations,
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Yā paññā, sā saccesu, sati sabbatthagāminī.
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the understanding is that of the Truths, and any mindfulness [there] is conducive to all good.
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Tassa sekkhassa bhaddikā bhati, bhaddiko abhisamparāyo.
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That Initiate has an auspicious destination,3 he has auspicious prospect (cf.§ 687).
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Tassa sammuṭṭhassatikassa sīlaṃ karontassa na kāyasammuṭṭhassatitāya tāni vā indriyāni taṃ vā kusalamūlaṃ kammavipākaṃ bhavati.
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[Even] when he dies 4 with mindfulness forgotten, 4 it is not through that state of forgotten mindfulness 5 that those faculties or that profitable root have their ripening.
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Tassa tikassa atthaniddeso.
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This is the demonstration of the Thread's Meaning.6
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Tattha saddhā sīlaṃ cāgo paññā cattāro dhammā.
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695. (1) [Teaching?] herein, there are the four ideas, namely faith, virtue, generosity, and understanding.1
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Yā saddhā yā ca paññā, idaṃ manosucaritaṃ.
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The faith and the understanding are mental good conduct,
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Yaṃ sīlaṃ, idaṃ kāyikaṃ vācasikaṃ sucaritaṃ.
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the virtue is bodily and verbal good conduct,
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Yo cāgo, idaṃ cetasikaṃ alobho sucaritaṃ.
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while the generosity is a cognizance-concomitant, namely good conduct as non-greed.
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Iti citte gahite pañcakkhandhā gahitā bhavanti.
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So when cognizance is admitted the five categories are admitted.
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Imehi dhammehi sucaritaṃ idaṃ dukkhañca ariyasaccaṃ padaṭṭhānaṃ maggassa.
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The good conduct in virtue of these [four] ideas is the Noble Truth of Suffering and the footing for the Path.
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