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english - Нянамоли тхера |
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Tattha katamo lakkhaṇo?
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760. (5) Herein, what are the Characteristics?
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Sīlakkhandhe vutte sabbe tayo khandhā vuttā bhavanti, sīlameva hi selopamatā yathā selo sabbapaccatthikehi akaraṇīyo evaṃ taṃ cittaṃ sabbakilesehi na kampatīti, ayaṃ amoho.
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When the virtue category is stated all the categories are stated.1 " Whose cognizance is kept in being, like this, How shall suffering come to him 1 " (§ 76) : 3 because virtue (sila) is itself like a rock (sela). Just as a rock cannot be made to shudder 4 by any kind of opposition at all, so too such cognizance does not "shudder" with any defilement at all : this is non-delusion.
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Here after bhavanti, a misplaced fragment starts
Все комментарии (1)
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Virattaṃ [passa udā. 34 udānapāḷiyaṃ] rajanīyesūti ayaṃ alobho.
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That it is " free from lust for lust-provoking things " is non-greed. 5
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Kopaneyye na kuppatīti ayaṃ adoso.
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That it is" untroubled too by any trouble" is non-hate.
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Tattha paññā amoho kusalamūlaṃ, alobho alobhoyeva, adoso adosoyeva.
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775. Herein, the profitable root non-delusion is understanding, the non-greed is simply non-greed, and the non-hate is simply non-hate.
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Imehi tīhi kusalamūlehi sekkhabhūmiyaṃ ṭhito asekkhamaggaṃ uppādeti.
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One steadied in the Initiate's plane by these three profitable roots arouses the Adept's path.
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Sekkhabhūmi sampattikammadhamme uppādeti, sā ca sammāvimutti, yañca vimuttirasañāṇadassanaṃ ime dasa asekkhānaṃ arahattaṃ dhammā.
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He arouses ideas that surmount the Initiate's plane,1 and these are the ten ideas belonging to Arahantship, namely [the Adept's right view, ... down to ... his right concentration,] right deliverance, and knowing and seeing of the taste 2 of deliverance (see A. v, 221).
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Tattha aṭṭhaṅgikena maggena catubbidhā bhāvanāpi labbhati.
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776. Herein, with the eight-factored path the fourfold keeping-in- being is also obtained,
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Sīlabhāvanā kāyabhāvanā cittabhāvanā paññābhāvanā ca.
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namely keeping virtue in being, keeping the body in being, keeping cognizance in being, and keeping understanding in being (see S. iv, 111; A. i, 249).
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Tattha sammākammantena sammāājīvena ca kāyo bhāvito.
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Herein, the body is kept in being by right action and right livelihood,
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Sammāvācāya sammāvāyāmena ca sīlaṃ bhāvitaṃ.
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virtue is kept in being by right speech and right effort,
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Sammāsaṅkappena sammāsamādhinā ca cittaṃ bhāvitaṃ.
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cognizance is kept in being by right intention and right concentration,
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Sammādiṭṭhiyā sammāsatiyā ca paññā bhāvitā.
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and understanding is kept in being by right view and right mindfulness.
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Imāya catubbidhāya bhāvanāya dve dhammā bhāvanāpāripūriṃ gacchanti cittaṃ paññañca.
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777. With this fourfold keeping-in-being two ideas come to fulfilment through keeping in being,1 namely cognizance 2 and understanding.
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Cittaṃ bhāvanāya samatho, paññā bhāvanāya vipassanā.
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Through the keeping-in-being the cognizance becomes Quiet, and through the keeping-in-being the understanding becomes Insight.
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Tattha paññā avijjāpahānena cittaṃ upakkilesehi amissīkatanti.
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778. Herein, cognizance is made unadulterated 1 by imperfections with the abandoning of ignorance that is owed to understanding.2
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Paññā bhāvanāya cittabhāvanaṃyeva paripūreti.
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The keeping of cognizance in being is itself brought to [complete] fulfilment by the keeping of [the Arahant's] understanding in being.
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Evaṃ yassa subhāvitaṃ cittaṃ kuto taṃ dukkhamessatīti.
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When his cognizance is well " kept in being, like this, How shall suffering come to him 1 ".
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Api ca kho pana tassa āyasmato abyāpādadhātu adhimuttā, na so petaṃ samāpanno tassa saṅkhāpahāraṃ deti, saṅkhāvitakkite sarīre dukkhaṃ na vediyati, ayaṃ suttattho.
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779. Furthermore, that venerable one 1 believed in the element of non-ill-will, and also he had entered upon [a higher attainment] when the spirit 2 gave him the blow, [so] no pain was felt in his physical frame when attacked 2 by the spirit. This is the Thread-meaning.
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