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english - Thanissaro bhikkhu |
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96."Tatra, gahapatayo, ye te samaṇabrāhmaṇā evaṃvādino evaṃdiṭṭhino – 'atthi dinnaṃ - pe - ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti tesametaṃ pāṭikaṅkhaṃ?
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B1. “Now, householders, of those contemplatives & brahmans who hold this doctrine, hold this view—’There is what is given, what is offered, what is sacrificed. There are fruits & results of good & bad actions. There is this world & the next world. There is mother & father. There are spontaneously reborn beings; there are contemplatives & brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves’
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Yamidaṃ kāyaduccaritaṃ, vacīduccaritaṃ, manoduccaritaṃ – ime tayo akusale dhamme abhinivajjetvā yamidaṃ kāyasucaritaṃ, vacīsucaritaṃ, manosucaritaṃ – ime tayo kusale dhamme samādāya vattissanti.
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—it can be expected that, shunning these three unskillful activities—bad bodily conduct, bad verbal conduct, bad mental conduct—they will adopt & practice these three skillful activities: good bodily conduct, good verbal conduct, good mental conduct.
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Taṃ kissa hetu?
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Why is that?
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Passanti hi te bhonto samaṇabrāhmaṇā akusalānaṃ dhammānaṃ ādīnavaṃ okāraṃ saṃkilesaṃ, kusalānaṃ dhammānaṃ nekkhamme ānisaṃsaṃ vodānapakkhaṃ.
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Because those venerable contemplatives & brahmans see in unskillful activities the drawbacks, the degradation, and the defilement; and in skillful activities the rewards of renunciation, resembling cleansing.
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Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko' tissa diṭṭhi hoti; sāssa hoti sammādiṭṭhi.
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B2. “Because there actually is the next world, the view of one who thinks, ‘There is a next world’ is his right view.
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Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti saṅkappeti; svāssa hoti sammāsaṅkappo.
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Because there actually is the next world, when he is resolved that ‘There is a next world,’ that is his right resolve.
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Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti vācaṃ bhāsati; sāssa hoti sammāvācā.
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Because there actually is the next world, when he speaks the statement, ‘There is a next world,’ that is his right speech.
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Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti āha; ye te arahanto paralokaviduno tesamayaṃ na paccanīkaṃ karoti.
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Because there actually is the next world, when he says that ‘There is a next world,’ he doesn’t make himself an opponent to those arahants who know the next world.
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Santaṃyeva kho pana paraṃ lokaṃ 'atthi paro loko'ti paraṃ saññāpeti; sāssa hoti saddhammasaññatti.
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Because there actually is the next world, when he persuades another that ‘There is a next world,’ that is persuasion in what is true Dhamma.
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Tāya ca pana saddhammasaññattiyā nevattānukkaṃseti, na paraṃ vambheti.
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And in that persuasion in what is true Dhamma, he doesn’t exalt himself or disparage others.
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Iti pubbeva kho panassa dussīlyaṃ pahīnaṃ hoti, susīlyaṃ paccupaṭṭhitaṃ – ayañca sammādiṭṭhi sammāsaṅkappo sammāvācā ariyānaṃ apaccanīkatā saddhammasaññatti anattukkaṃsanā aparavambhanā.
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Whatever bad habituation he previously had is abandoned, while good habituation is manifested. And this right view, right resolve, right speech, non-opposition to the arahants, persuasion in what is true Dhamma, non-exaltation of self, & non-disparagement of others:
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Evamassime aneke kusalā dhammā sambhavanti sammādiṭṭhipaccayā.
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These many skillful activities come into play, in dependence on right view.
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