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пали |
Yasmā pana ahirikānottappakodhūpanāhamakkhapaḷāsaissāmacchariyamāyāsāṭheyyathambhasārambhamānātimānamadapamādataṇhāavijjā- tividhākusalamūladuccaritasaṃkilesamalavisamasaññāvitakkapapañcacatubbidhavipariyesa- āsavaganthaoghayogaagatitaṇhuppādupādānapañcacetokhīlavinibandhanīvaraṇābhinandanā- chavivādamūlataṇhākāyasattānusayaaṭṭhamicchattanavataṇhāmūlakadasākusalakammapathadvāsaṭṭhidiṭṭhigata- aṭṭhasatataṇhāvicaritappabhedasabbadarathapariḷāhakilesasatasahassāni, saṅkhepato vā pañca kilesakhandhaabhisaṅkhāradevaputtamaccumāre abhañji.
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| khantibalo |
Он прекратил все сто тысяч видов проблем, тревог и загрязнений, классифицируемых как алчность, отвращение и неведение, а также неосновательное внимание. Также бесстыдство и отсутствие страха совершать дурное, злобу и враждебность, презрение и высокомерие, зависть и жадность, обман и мошенничество, чёрствость и самонадеянность, гордость и высокомерие, тщеславие и беспечность, жажда и неведение, три корня неблаготворного, виды дурных поступков, загрязнения, пятна, ложные представления, мышление и изучение. Также четыре извращённости, влечения, оковы, потоки, путы, дурные пути, желания и привязанности, пять джунглей в сердце, оковы в сердце, препятствия и виды наслаждения, шесть корней раздоров и виды жажды, семь предрасположенностей, 8 дурностей, 9 качеств, коренящихся в жажде, 10 путей неблаготворных поступков, 62 вида ложных взглядов, 108 путей поведения жажды. Вкратце это можно объяснить как пять видов Мары, а именно: Мара как загрязнения, Мара как совокупности, Мара как волевые конструкции, Мара как божество и Мара как смерть. |
| Nyanamoli thera |
59. for he has abolished (abhañji) all the hundred thousand kinds of trouble, anxiety and defilement classed as greed, as hate, as delusion, and as misdirected attention; as consciencelessness and shamelessness, as anger and enmity, as contempt and domineering, as envy and avarice, as deceit and fraud, as obduracy and presumption, as pride and haughtiness, as vanity and negligence, as craving and ignorance; as the three roots of the unprofitable, kinds of misconduct, defilement, stains, [211] fictitious perceptions, applied thoughts, and diversifications; as the four perversenesses, cankers, ties, floods, bonds, bad ways, cravings, and clingings; as the five wildernesses in the heart, shackles in the heart, hindrances, and kinds of delight; as the six roots of discord, and groups of craving; as the seven inherent tendencies; as the eight wrongnesses; as the nine things rooted in craving; as the ten courses of unprofitable action; as the sixty-two kinds of [false] view; as the hundred and eight ways of behaviour of craving25—or in brief, the five Māras, that is to say, the Māras of defilement, of the aggregates, and of kamma-formations, Māra as a deity, and Māra as death. |
Comm. NT: 25. Here are explanations of those things in this list that cannot be discovered by reference to the index: The pairs, “anger and enmity” to “conceit and negligence (M I 16). The “three roots” are greed, hate, and delusion (D III 214). The “three kinds of misconduct” are that of body, speech, and mind (S V 75). The “three defilements” are misconduct, craving and views (Ch. I.9,13). The “three erroneous perceptions” (visama- saññā) are those connected with greed, hate, and delusion (Vibh 368). The three “applied thoughts” are thoughts of sense-desire, ill will, and cruelty (M I 114). The “three diversifications” (papañca) are those due to craving, conceit, and [false] views (XVI n. 17). “Four perversenesses”: seeing permanence, pleasure, self, and beauty, where there is none (Vibh 376). “Four cankers,” etc. (XXII.47ff.). “Five wildernesses” and “shackles” (M I 101). “Five kinds of delight”: delight in the five aggregates (XVI.93). “Six roots of discord”: anger, contempt, envy, fraud, evilness of wishes, and adherence to one’s own view (D III 246). “Nine things rooted in craving” (D III 288–89). “Ten courses of unprofitable action”: killing, stealing, sexual misconduct, lying, slander, harsh speech, gossip, covetousness, ill will, wrong view (M I 47, 286f.). “Sixty-two kinds of view”: (D I 12ff.; MN 102). “The hundred and eight ways of behaviour of craving” (Vibh 400).