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Idāni sabbampi taṃ saṅkhepena ca vitthārena ca desitamatthaṃ nigamento yato kho āvusotiādiappanāvāramāha. Tattha evaṃ akusalaṃ pajānātīti evaṃ yathāniddiṭṭhadasākusalakammapathavasena akusalaṃ pajānāti. Evaṃ akusalamūlantiādīsupi eseva nayo. Ettāvatā ekena nayena catusaccakammaṭṭhānikassa yāva arahattā niyyānaṃ kathitaṃ hoti. Kathaṃ? Ettha hi ṭhapetvā abhijjhaṃ dasa akusalakammapathā ca kusalakammapathā ca dukkhasaccaṃ. Abhijjhā ca lobho akusalamūlañcāti ime dve dhammā nippariyāyena samudayasaccaṃ. Pariyāyena pana sabbepi kammapathā dukkhasaccaṃ. Sabbāni kusalākusalamūlāni samudayasaccaṃ. Ubhinnaṃ appavatti nirodhasaccaṃ. Dukkhaṃ parijānanto samudayaṃ pajahamāno nirodhaṃ pajānanto ariyamaggo maggasaccanti iti dve saccāni sarūpena vuttāni, dve āvattahāravasena veditabbāni. |
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| Idāni sabbampi taṃ saṅkhepena ca vitthārena ca desitamatthaṃ nigamento yato kho āvusotiādiappanāvāramāha. | Conclusion on the Unwholesome and the Wholesome 8. Now, summing up the meaning of all that has been set forth in brief and in detail, he states the concluding section beginning with the words when a noble disciple. | |
| Tattha evaṃ akusalaṃ pajānātīti evaṃ yathāniddiṭṭhadasākusalakammapathavasena akusalaṃ pajānāti. | Herein, has thus understood the wholesome (evam akusalam pajanati) means: has thus understood the unwholesome by way of the ten courses of unwholesome kamma as described. | |
| Evaṃ akusalamūlantiādīsupi eseva nayo. | The same method applies in the case of the root of the unwholesome, etc. | |
| Ettāvatā ekena nayena catusaccakammaṭṭhānikassa yāva arahattā niyyānaṃ kathitaṃ hoti. | Up to this point, by a single method, emancipation as far as arahantship has been expounded for one who has the Four Noble Truths as his meditation subject. | |
| Kathaṃ? | How? | |
| Ettha hi ṭhapetvā abhijjhaṃ dasa akusalakammapathā ca kusalakammapathā ca dukkhasaccaṃ. | Here, the ten courses of unwholesome kamma with the exception of covetousness, and the (ten) courses of wholesome kamma, are the truth of suffering. | |
| Abhijjhā ca lobho akusalamūlañcāti ime dve dhammā nippariyāyena samudayasaccaṃ. | These two states — covetousness and the greed which is a root of the unwholesome — are, literally speaking, the truth of the origin. | |
| Pariyāyena pana sabbepi kammapathā dukkhasaccaṃ. | Speaking figuratively, however, all the courses of kamma are the truth of suffering, | |
| Sabbāni kusalākusalamūlāni samudayasaccaṃ. | and all the wholesome and unwholesome roots are the truth of the origin.[17] |
Comm. NT: Literally, or in the strict sense (nippariyayena), only covetousness and greed, being synonyms of craving (tanha), count as the origin of su... Все комментарии (1) |
| Ubhinnaṃ appavatti nirodhasaccaṃ. | The non-occurrence of both is the truth of cessation. | |
| Dukkhaṃ parijānanto samudayaṃ pajahamāno nirodhaṃ pajānanto ariyamaggo maggasaccanti iti dve saccāni sarūpena vuttāni, dve āvattahāravasena veditabbāni. | The noble path fully understanding suffering, abandoning its origin, and understanding its cessation is the truth of the path. Thus two truths are stated in their own nature and two are to be understood by way of the guideline of conversion. [18] |
Comm. NT: The guideline of conversion (avattahara) is one of the methods of deduction in the exegetical guide, the Nettippakarana. According to this g... Все комментарии (1) |