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92.Yathā samādhi dassayitabbaṃ, tathā paññindriyaṃ taṃ catūsu ariyasaccesu passitabbaṃ.
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741. And just as (C) the Concentration [Faculty] can be shown [thus in the four Meditations,] so too (E) the Understanding Faculty can be shown in (I-IV) the four Truths.
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Yaṃ samāhito yathābhūtaṃ pajānāti, sā pajānanā catubbidhā asubhato dukkhato anattato ca, yadārammaṇaṃ taṃ dukkhaṃ ariyasaccaṃ, yaṃ pajānanto nibbindati vimuccati tathā yaṃ kāmāsavassa pahānaṃ bhavāsavassa diṭṭhāsavassa avijjāsavassa, ayaṃ nirodho appahīnabhūmiyaṃ āsavasamudayo.
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[For] as to (He who is (vii) concentrated (viii) understands how it is ) (A. v, 312 ; § 75), this act- of-understanding is fourfold, namely [understanding] as ugly, as impermanent, as painful, and as not-self, and then its object is (I) the Noble Truth of Suffering. Then as to (When he understands, he (ix) finds dispassion) [and ( (x) his lust fades), this is (IV) the Path. When] 1 (he is (xi) liberated) (A. v, 312; § 75), the abandoning accordingly of the taint of sensual desire, the taint of being, the taint of view, and the taint of ignorance, [on reaching Arahantship,] is (III) [the Noble Truth of] Cessation. (II) The Origin of taints is on the plane of unabandoned [defilement].
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Imāni cattāri ariyasaccāni yathā paññindriyaṃ passitabbaṃ.
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This is how (E) the Understanding Faculty can be seen as the four Noble Truths.
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Yathāyaṃ samāhito yathābhūtaṃ pajānāti, ayaṃ dassanabhūmi.
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742. Likewise [with the 4 Paths and Fruits] : as to "He who is (vii) concentrated (viii) understands how it is ", this is the plane of seeing.
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Sotāpattiphalañca yathābhūtaṃ pajānanto nibbindatīti, idaṃ tanukañca.
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And then when he (viii) understands how the fruit of Stream-Entry is he (ix) finds dispassion, and this is then the attenuation 1
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Kāmarāgabyāpādaṃ sakadāgāmiphalañca yaṃ nibbindati virajjati, ayaṃ paṭhamajjhānabhāvanābhūmi ca rāgavirāgā cetovimutti anāgāmiphalañca.
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of lust for sensual desires and of ill will [f1rrnished by the Path of Once-Return]. And when (ix) he finds dispassion, and (x) his lust fades, for the Fruit of Once-Return, this is the first plane of keeping meditation in being as (xi) the heart-deliverance due to fading of lust and it is the Fruit of Non-Return.
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Yaṃ vimutti vimuccati, ayaṃ avijjāvirāgā paññāvimutti arahattañca.
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What is called (xi) " deliverance " is the understanding-deliverance, and it is Arahantship.
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Ime avippaṭisārā ca vīriyindriyañca cattāro sammappadhānā avippaṭisārā tañca upari yāva samādhi, evaṃ te cattāri jhānāni samādhindriyañca yaṃ samāhito yathābhūtaṃ pajānāti.
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743. [Now] these are the kinds of (ii) non-remorse(§ 735); and the (B) Energy Faculty (§ 736) and the four right endeavours (§ 736) are [also] the kinds of non-remorse. 744. And (iii-vi) what follows down to 1 (vii) the concentration which is the four meditations (§§ 737-740) in this way is (D) the Concentration Faculty...745. As to " he who is (vii) concentrated (viii) understands how it is ",1
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Ime cattāro satipaṭṭhānā sīlapāripūrimupādāya cāgasaṃhitena ca nibbedhikānañca nimittānaṃ anāvilamanā, idaṃ satindriyaṃ cattāro satipaṭṭhānā.
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this is the four foundations of mindfulness(§ 741). 2 Consequent upon the fulfilment of virtue due to its being connected with generosity, they provide an undisturbed state of mind 3 for signs penetrative [of the Truths]. This is (C) the Mindfulness Faculty, namely the four foundations of mindfulness.
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Yaṃ puna imāya dhammadesanāya tīsu ṭhānesu diṭṭhogamanakindriyaṃ kilesapahānena ca sekkhasīlaṃ, idaṃ saddhindriyaṃ.
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746. Again, the faculty that, owing to this teaching of the True Idea, is, in the three instances,1 without inclusion (? ) 2 of [wrong] views, and has the virtue that is [only] the Initiate's owing to the abandonment of [only] a portion 3 of what is given up [by the Arahant] is (A) the Faith Faculty.
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Cattāri ca sotāpattiyaṅgāni phalāni.
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And these are the four factors of Stream-Entry. The fruits
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Samādhindriyāni sopaniyāhārīni sabbasuttesu niddisitabbāni.
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as the concentration faculties (? ) 4 that are accompanied by what is deferred till higher 4 [in the subsequent attainments (? )] can be demonstrated in all Threads (? ).
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Yaṃ jhānaṃ paṭilabhanaṃ vīriyagahitaṃyeva ñāṇaṃ paṭissarato, ayaṃ sutamayī paññā.
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747. (E) Knowledge in one who remembers that the obtaining of meditation is got only through energy is understanding consisting in what is heard (learnt).
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Yo samādhi pubbāparanimittābhāso anomagatitāya yathākāmo, ayaṃ cintāmayī paññā, yaṃ tathāsamāhito yathābhūtaṃ pajānāti, ayaṃ bhāvanāmayī paññā.
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The concentration possessing illumination of the successive signs in their due order 1 owing to non-lapse in procedure (see M. Sutta 128? ) is understanding consisting in cogitation. And since one who is thus " concentrated understands how it is", this is understanding consisting in keeping-in-being.
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Ayaṃ suttaniddeso.
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This is a demonstration of the Thread.
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