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пали |
537.Jātiādīnaṃ nicchayāti ye te ariyasaccāni niddisantena bhagavatā "jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā"ti (vibha. 190) dukkhaniddese dvādasa dhammā, "yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī.
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| khantibalo |
Объяснение в части рождения и так далее. Объяснение должно здесь пониматься согласно объяснениям аспектов, начинающихся с рождения, даваемых Благословенным, когда он описывает четыре реальности для благородных, а именно: (1) двенадцать аспектов в описании страдания: "Рождение - страдание, старость - страдание, смерть - страдание, печаль, уныние, боль, скорбь и отчаяние - страдание. Связь с неприятным - страдание, разлука с приятным - страдание, неполучение желаемого - страдание. Короче говоря - пять присваиваемых совокупностей - страдание." и троичная жажда в описании происхождения: "Эта жажда, образующая будущее бывание, сопровождающаяся наслаждением и алчностью, наслаждающееся то тем, то другим, |
| Nyanamoli thera |
31. 8. As to expounding birth and so on: the exposition should be understood here in accordance with the expositions of the things beginning with birth given by the Blessed One when describing the Four Noble Truths, that is to say, (i) the twelve things in the description of suffering: “Birth is suffering, ageing is suffering,7 death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short, the five aggregates [as objects] of clinging are suffering” (Vibh 99); and (ii) the threefold craving in the description of origin: “That craving which produces further becoming, is accompanied by delight and greed, delighting in this and that, |
Comm. NT: 8.
Jātiniddesavaṇṇanā
“The question, “But why is it suffering?” means this: granted firstly that birth in hell is painful, since hell is unalloyed pain, and that it is painful in the other unhappy destinies since it is originated by bad kamma; but how is it so in the happy destinies since it is there originated by kamma that leads to bliss?
The answer, “Because it is the basis for many kinds of suffering”, etc., shows that this birth is not called suffering because of having suffering as its individual essence—for there is no rebirth-linking associated with painful feeling—but rather because it is the foundation for suffering”.
Something must be said here about the words dukkha and sukha, the former being perhaps the hardest after dhamma to render into English. Dukkha is consistently rendered by either the vaguer general term “suffering” or by the more specific “[bodily] pain.” Different, but overlapping, ideas are expressed. The latter needs no explanation; but “suffering” must be stretched to include the general insecurity of the whole of experience, of the impermanent world. For this, “uneasiness” would certainly be preferable (“ill” is sometimes used), but multiplication of renderings is to be avoided as much as possible; local accuracy is only too often gained at the cost of general disorientation in a work of this sort, with these very general words capable of sharp focusing. Again, sukha has been rendered as either “bliss” or “pleasure,” though the latter does not at all necessarily imply any hedonism construed with sensual pleasure (kāma). Again, “ease” (in the sense of relief) is in many ways preferable for the first sense but has not been used for the reason already given.