| пали | Thanissaro bhikkhu - english
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khantibalo - русский
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306."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā.
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“There are, friends, four dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened.
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Tattha sabbeheva saṅgāyitabbaṃ, na vivaditabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.
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Katame cattāro?
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“Which four dhammas?
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"Cattāro satipaṭṭhānā.
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• “Four establishings of mindfulness:
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Idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā, vineyya loke abhijjhādomanassaṃ.
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❶ There is the case, friends, where a monk remains focused on the body in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world.
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Vedanāsu vedanānupassī - pe - citte cittānupassī - pe - dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ.
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❷ He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. ❸ He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. ❹ He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world.
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"Cattāro sammappadhānā.
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• “Four right exertions:
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Idhāvuso, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
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There is the case, friends, where a monk generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the non-arising of evil, unskillful qualities that have not yet arisen.
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Uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
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He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the abandoning of evil, unskillful qualities that have arisen.
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Anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
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He generates desire, endeavors, activates persistence, upholds & exerts his intent for the sake of the arising of skillful qualities that have not yet arisen.
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Uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
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He generates desire, endeavors, activates persistence, upholds & exerts his intent for the maintenance, non-confusion, increase, plenitude, development, & culmination of skillful qualities that have arisen.
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"Cattāro iddhipādā.
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• “Four bases of power:
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Idhāvuso, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
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There is the case, friends, where a monk develops the base of power endowed with concentration founded on desire & the fabrications of exertion.
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Cittasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
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He develops the base of power endowed with concentration founded on persistence & the fabrications of exertion.
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Vīriyasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
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He develops the base of power endowed with concentration founded on intent & the fabrications of exertion.
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Vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti.
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He develops the base of power endowed with concentration founded on discrimination & the fabrications of exertion.
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"Cattāri jhānāni.
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• “Four jhānas:
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Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ [paṭhamajjhānaṃ (syā. kaṃ.)] upasampajja viharati.
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There is the case, friends, where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought & evaluation.
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Vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ [dutiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati.
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With the stilling of directed thoughts & evaluations, he enters & remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance.
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Pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno, sukhañca kāyena paṭisaṃvedeti, yaṃ taṃ ariyā ācikkhanti – 'upekkhako satimā sukhavihārī'ti tatiyaṃ jhānaṃ [tatiyajjhānaṃ (syā. kaṃ.)] upasampajja viharati.
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With the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. He enters & remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, one has a pleasant abiding.’
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Sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṃ atthaṅgamā, adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ [catutthajjhānaṃ (syā. kaṃ.)] upasampajja viharati.
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With the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
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307."Catasso samādhibhāvanā.
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• “Four developments of concentration:
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Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.
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There is, friends, the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.
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Atthāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.
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There is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
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Atthāvuso samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.
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There is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
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Atthāvuso samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
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There is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
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"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?
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“And which is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now?
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Idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ - pe - catutthaṃ jhānaṃ upasampajja viharati.
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There is the case where a monk—quite secluded from sensuality, secluded from unskillful qualities—enters & remains in the first jhāna… the second jhāna… the third jhāna… the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain.
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Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.
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This is the development of concentration that, when developed & pursued, leads to a pleasant abiding in the here & now.
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"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati?
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“And which is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision?
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Idhāvuso, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
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There is the case where a monk attends to the perception of light and is resolved on the perception of daytime (at any hour of the day). Day (for him) is the same as night, night is the same as day.
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Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
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By means of an awareness open & unhampered, he develops a brightened mind.
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Ayaṃ, āvuso samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanapaṭilābhāya saṃvattati.
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This is the development of concentration that, when developed & pursued, leads to the attainment of knowledge & vision.
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"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?
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“And which is the development of concentration that, when developed & pursued, leads to mindfulness & alertness?
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Idhāvuso, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
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There is the case where feelings are known to the monk as they arise, known as they persist, known as they subside.
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Viditā saññā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
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Perceptions are known to him as they arise, known as they persist, known as they subside.
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Viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
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Thoughts are known to him as they arise, known as they persist, known as they subside.
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Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.
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This is the development of concentration that, when developed & pursued, leads to mindfulness & alertness.
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"Katamā cāvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?
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“And which is the development of concentration that, when developed & pursued, leads to the ending of the effluents?
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Idhāvuso, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati.
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There is the case where a monk remains focused on arising & falling away with reference to the five clinging-aggregates:
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Iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo.
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❶ ‘Such is form, such its origination, such its passing away.
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Iti vedanā - pe - iti saññā… iti saṅkhārā… iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo.
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❷ Such is feeling, such its origination, such its passing away. ❸ Such is perception, such its origination, such its passing away. ❹ Such are fabrications, such their origination, such their passing away. ❺ Such is consciousness, such its origination, such its passing away.’
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Ayaṃ, āvuso, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
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This is the development of concentration that, when developed & pursued, leads to the ending of the effluents.
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308."Catasso appamaññā.
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• “Four immeasurables:
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Idhāvuso, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati.
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There is the case, friends, where a monk keeps pervading the first direction [the east] with an awareness imbued with goodwill,
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Tathā dutiyaṃ.
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likewise the second,
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Tathā tatiyaṃ.
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likewise the third,
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Tathā catutthaṃ.
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likewise the fourth.
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Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena [abyāpajjhena (sī. syā. kaṃ. pī.)] pharitvā viharati.
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Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will.
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Karuṇāsahagatena cetasā - pe - muditāsahagatena cetasā - pe - upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati.
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He keeps pervading the first direction with an awareness imbued with compassion… empathetic joy… equanimity,
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Tathā dutiyaṃ.
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likewise the second,
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Tathā tatiyaṃ.
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likewise the third,
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Tathā catutthaṃ.
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likewise the fourth.
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Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
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Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.
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"Cattāro āruppā.[arūpā (syā. kaṃ. pī.)] Idhāvuso, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharati.
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• “Four formlessnesses: There is the case, friends, where a monk—with the complete transcending of perceptions of (physical) form, with the disappearance of perceptions of resistance, and not attending to perceptions of multiplicity, (perceiving,) ‘Infinite space’—enters & remains in the dimension of the infinitude of space.
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Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati.
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With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ he enters & remains in the dimension of the infinitude of consciousness.
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Sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati.
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With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ he enters & remains in the dimension of nothingness.
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Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
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With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception.
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"Cattāri apassenāni.
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• “Four supports:
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Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti.
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There is the case, friends, where a monk, contemplating one thing, associates with it; contemplating one thing, acquiesces to it; contemplating one thing, avoids it; contemplating one thing, subdues it.
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309."Cattāro ariyavaṃsā.
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• “Four traditions of the noble ones:
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Idhāvuso, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito [agathito (sī. pī.)] amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.
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There is the case, friends, where a monk is content with any old robe cloth at all. He speaks in praise of being content with any old robe cloth at all. He doesn’t, for the sake of robe cloth, do anything unseemly or inappropriate. Not getting cloth, he isn’t agitated. Getting cloth, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old robe cloth at all, exalt himself or disparage others.
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Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'.
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Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
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"Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.
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“And further, the monk is content with any old almsfood at all. He speaks in praise of being content with any old almsfood at all. He doesn’t, for the sake of almsfood, do anything unseemly or inappropriate. Not getting almsfood, he isn’t agitated. Getting almsfood, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old almsfood at all, exalt himself or disparage others.
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Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'.
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Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
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"Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati; aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhāpanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti na paraṃ vambheti.
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“And further, the monk is content with any old lodging at all. He speaks in praise of being content with any old lodging at all. He doesn’t, for the sake of lodging, do anything unseemly or inappropriate. Not getting lodging, he isn’t agitated. Getting lodging, he uses it unattached to it, uninfatuated, guiltless, seeing the drawbacks (of attachment to it), and discerning the escape from them. He doesn’t, on account of his contentment with any old lodging at all, exalt himself or disparage others.
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Yo hi tattha dakkho analaso sampajāno paṭissato, ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'.
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Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
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"Puna caparaṃ, āvuso, bhikkhu pahānārāmo hoti pahānarato, bhāvanārāmo hoti bhāvanārato; tāya ca pana pahānārāmatāya pahānaratiyā bhāvanārāmatāya bhāvanāratiyā nevattānukkaṃseti na paraṃ vambheti.
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“And further, the monk finds pleasure & delight in developing (skillful qualities), finds pleasure & delight in abandoning (unskillful qualities). He doesn’t, on account of his pleasure & delight in developing & abandoning, exalt himself or disparage others.
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Yo hi tattha dakkho analaso sampajāno paṭissato ayaṃ vuccatāvuso – 'bhikkhu porāṇe aggaññe ariyavaṃse ṭhito'.
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Any monk who is diligent, deft, alert, & mindful in this is said to be a monk standing firm in the ancient, original traditions of the noble ones.
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310."Cattāri padhānāni.
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• “Four exertions:
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Saṃvarapadhānaṃ pahānapadhānaṃ bhāvanāpadhānaṃ [bhāvanāppadhānaṃ (syā.)] anurakkhaṇāpadhānaṃ [anurakkhanāppadhānaṃ (syā.)].
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the exertion to guard, the exertion to abandon, the exertion to develop, & the exertion to maintain.
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Katamañcāvuso, saṃvarapadhānaṃ?
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“And which, friends, is the exertion to guard?
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Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
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There is the case where a monk, on seeing a form via the eye, doesn’t grasp at any theme or variations by which—
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Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
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if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the eye. He achieves restraint with regard to the faculty of the eye.
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Sotena saddaṃ sutvā… ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
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[Similarly with the ear, nose, tongue, body, & intellect.]
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Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
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[if he were to dwell without restraint over the faculty of the intellect, unskillful qualities such as greed or distress might assail him. He practices with restraint. He guards the faculty of the intellect. He achieves restraint with regard to the faculty of the intellect.]
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Idaṃ vuccatāvuso, saṃvarapadhānaṃ.
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This is called the exertion to guard.
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"Katamañcāvuso, pahānapadhānaṃ?
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“And which is the exertion to abandon?
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Idhāvuso, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantiṃ karoti [byantī karoti (syā. kaṃ.)] anabhāvaṃ gameti.
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There is the case where a monk doesn’t acquiesce to a thought of sensuality that has arisen (in him).
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Uppannaṃ byāpādavitakkaṃ - pe - uppannaṃ vihiṃsāvitakkaṃ… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantiṃ karoti anabhāvaṃ gameti.
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He abandons it, destroys it, dispels it, wipes it out of existence. He doesn’t acquiesce to a thought of ill will… a thought of harmfulness… any evil, unskillful qualities that have arisen (in him). He abandons them, destroys them, dispels them, wipes them out of existence.
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Idaṃ vuccatāvuso, pahānapadhānaṃ.
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This is called the exertion to abandon.
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"Katamañcāvuso, bhāvanāpadhānaṃ?
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“And which is the exertion to develop?
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Idhāvuso, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
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There is the case where a monk develops mindfulness as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.
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Dhammavicayasambojjhaṅgaṃ bhāveti… vīriyasambojjhaṅgaṃ bhāveti… pītisambojjhaṅgaṃ bhāveti… passaddhisambojjhaṅgaṃ bhāveti… samādhisambojjhaṅgaṃ bhāveti… upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
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He develops investigation of qualities… persistence… rapture… calm… concentration… equanimity as a factor for awakening dependent on seclusion, dependent on dispassion, dependent on cessation, resulting in letting go.
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Idaṃ vuccatāvuso, bhāvanāpadhānaṃ.
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This is called the exertion to develop.
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"Katamañcāvuso, anurakkhaṇāpadhānaṃ?
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“And which is the exertion to maintain?
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Idhāvuso, bhikkhu uppannaṃ bhadrakaṃ [bhaddakaṃ (syā. kaṃ. pī.)] samādhinimittaṃ anurakkhati – aṭṭhikasaññaṃ, puḷuvakasaññaṃ [puḷavakasaññaṃ (sī. pī.)], vinīlakasaññaṃ, vicchiddakasaññaṃ, uddhumātakasaññaṃ.
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There is the case where a monk maintains a favorable theme of concentration—the skeleton perception, the worm-eaten perception, the livid perception, the festering perception, the falling-apart perception, the bloated perception.
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Idaṃ vuccatāvuso, anurakkhaṇāpadhānaṃ.
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This is called the exertion to maintain.
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"Cattāri ñāṇāni – dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye [paricce (sī. ka.), paricchede (syā. pī. ka.) ṭīkā oloketabbā] ñāṇaṃ, sammutiyā ñāṇaṃ [sammatiñāṇaṃ (syā. kaṃ.)].
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• “Four knowledges: knowledge with regard to the Dhamma, knowledge with regard to inference, knowledge of limitations, knowledge of conventions.
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"Aparānipi cattāri ñāṇāni – dukkhe ñāṇaṃ, dukkhasamudaye ñāṇaṃ, dukkhanirodhe ñāṇaṃ, dukkhanirodhagāminiyā paṭipadāya ñāṇaṃ.
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• “Four more knowledges: knowledge with regard to stress, knowledge with regard to the origination of stress, knowledge with regard to the cessation of stress, knowledge with regard to the path of practice leading to the cessation of stress.
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311."Cattāri sotāpattiyaṅgāni – sappurisasaṃsevo, saddhammassavanaṃ, yonisomanasikāro, dhammānudhammappaṭipatti.
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• “Four stream-entry factors: association with people of integrity, hearing the True Dhamma, appropriate attention, practice of the Dhamma in accordance with the Dhamma.
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"Cattāri sotāpannassa aṅgāni.
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• “Four factors of a stream-winner:
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Idhāvuso, ariyasāvako buddhe aveccappasādena samannāgato hoti – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho, bhagavā'ti.
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There is the case where a disciple of the noble ones is endowed with verified confidence in the Awakened One: ‘Indeed, the Blessed One is worthy and rightly self-awakened, consummate in knowledge & conduct, well-gone, an expert with regard to the world, unexcelled as a trainer for those people fit to be tamed, the Teacher of divine & human beings, awakened, blessed.’
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Dhamme aveccappasādena samannāgato hoti – 'svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko [opanayiko (syā. kaṃ.)] paccattaṃ veditabbo viññūhī'ti.
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“He/she is endowed with verified confidence in the Dhamma: ‘The Dhamma is well-expounded by the Blessed One, to be seen here & now, timeless, inviting verification, pertinent, to be realized by the wise for themselves.’
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Saṅghe aveccappasādena samannāgato hoti – 'suppaṭipanno bhagavato sāvakasaṅgho ujuppaṭipanno bhagavato sāvakasaṅgho ñāyappaṭipanno bhagavato sāvakasaṅgho sāmīcippaṭipanno bhagavato sāvakasaṅgho yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā'ti.
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“He/she is endowed with verified confidence in the Saṅgha: ‘The Saṅgha of the Blessed One’s disciples who have practiced well… who have practiced straight-forwardly… who have practiced methodically… who have practiced masterfully—in other words, the four types of noble disciples when taken as pairs, the eight when taken as individual types—they are the Saṅgha of the Blessed One’s disciples: worthy of gifts, worthy of hospitality, worthy of offerings, worthy of respect, the incomparable field of merit for the world.’
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Ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
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“He/she is endowed with virtues that are appealing to the noble ones: untorn, unbroken, unspotted, unsplattered, liberating, praised by the wise, untarnished, leading to concentration.
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"Cattāri sāmaññaphalāni – sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ.
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• “Four fruits of the contemplative life: the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, the fruit of arahantship.
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"Catasso dhātuyo – pathavīdhātu, āpodhātu, tejodhātu, vāyodhātu.
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• “Four properties: the earth property, the liquid property, the fire property, the wind property.
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"Cattāro āhārā – kabaḷīkāro āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ.
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• “Four nutriments: physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth.
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"Catasso viññāṇaṭṭhitiyo.
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• “Four standing-spots for consciousness:
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Rūpūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati rūpārammaṇaṃ [rūpāramaṇaṃ (?)] rūpappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati; vedanūpāyaṃ vā āvuso - pe - saññūpāyaṃ vā, āvuso - pe - saṅkhārūpāyaṃ vā, āvuso, viññāṇaṃ tiṭṭhamānaṃ tiṭṭhati saṅkhārārammaṇaṃ saṅkhārappatiṭṭhaṃ nandūpasecanaṃ vuddhiṃ virūḷhiṃ vepullaṃ āpajjati.
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Consciousness, friends, when standing, stands attached to form, supported by form (as its object), landing on form, watered with delight, and exhibits growth, increase, & proliferation. When standing, it stands attached to feeling… to perception… to fabrications, supported by fabrications (as its object), landing on fabrications, watered with delight, and exhibits growth, increase, & proliferation.
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"Cattāri agatigamanāni – chandāgatiṃ gacchati, dosāgati gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati.
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• “Four ways of going off course: One goes off course through desire. One goes off course through aversion. One goes off course through delusion. One goes off course through fear.
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"Cattāro taṇhuppādā – cīvarahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, āvuso, bhikkhuno taṇhā uppajjamānā uppajjati.
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• “Four arisings of craving: Either with robes as a cause, craving—when arising in a monk—arises, or with almsfood as a cause… or with lodgings as a cause… or with becoming & not-becoming as a cause, craving—when arising in a monk—arises.
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"Catasso paṭipadā – dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
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• “Four modes of practice: painful practice with slow intuition, painful practice with quick intuition, pleasant practice with slow intuition, pleasant practice with quick intuition.
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"Aparāpi catasso paṭipadā – akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
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• “Four more modes of practice: intolerant practice, tolerant practice, self-controlled practice, even practice.
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"Cattāri dhammapadāni – anabhijjhā dhammapadaṃ, abyāpādo dhammapadaṃ, sammāsati dhammapadaṃ, sammāsamādhi dhammapadaṃ.
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• “Four Dhamma pathways: the non-greed Dhamma pathway, the non-ill will Dhamma pathway, the right mindfulness Dhamma pathway, the right concentration Dhamma pathway.
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"Cattāri dhammasamādānāni – atthāvuso, dhammasamādānaṃ paccuppannadukkhañceva āyatiñca dukkhavipākaṃ.
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• “Four ways of taking on practices: There is, friends, the taking on of a practice that is pleasant in the present but results in pain in the future.
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Atthāvuso, dhammasamādānaṃ paccuppannadukkhaṃ āyatiṃ sukhavipākaṃ.
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There is the taking on of a practice that is painful in the present and results in pain in the future.
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Atthāvuso, dhammasamādānaṃ paccuppannasukhaṃ āyatiṃ dukkhavipākaṃ.
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There is the taking on of a practice that is painful in the present but results in pleasure in the future.
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Atthāvuso, dhammasamādānaṃ paccuppannasukhañceva āyatiñca sukhavipākaṃ.
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There is the taking on of a practice that is pleasant in the present and results in pleasure in the future.
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"Cattāro dhammakkhandhā – sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho.
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• “Four Dhamma aggregates: the virtue aggregate, the concentration aggregate, the discernment aggregate, the release aggregate.
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"Cattāri balāni – vīriyabalaṃ, satibalaṃ, samādhibalaṃ, paññābalaṃ.
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• “Four strengths: the strength of persistence, the strength of mindfulness, the strength of concentration, the strength of discernment.
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"Cattāri adhiṭṭhānāni – paññādhiṭṭhānaṃ, saccādhiṭṭhānaṃ, cāgādhiṭṭhānaṃ, upasamādhiṭṭhānaṃ.
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• “Four determinations: determination on discernment, determination on truth, determination on relinquishment, determination on stilling.
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312."Cattāri pañhabyākaraṇāni –[cattāro pañhābyākaraṇā (sī. syā. kaṃ. pī.)] ekaṃsabyākaraṇīyo pañho, paṭipucchābyākaraṇīyo pañho, vibhajjabyākaraṇīyo pañho, ṭhapanīyo pañho.
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• “Four ways of answering questions: the question to be answered categorically, the question to be answered with cross-questioning, the question to be answered analytically, the question to be put aside.
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"Cattāri kammāni – atthāvuso, kammaṃ kaṇhaṃ kaṇhavipākaṃ; atthāvuso, kammaṃ sukkaṃ sukkavipākaṃ; atthāvuso, kammaṃ kaṇhasukkaṃ kaṇhasukkavipākaṃ; atthāvuso, kammaṃ akaṇhaasukkaṃ akaṇhaasukkavipākaṃ kammakkhayāya saṃvattati.
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• “Four types of kamma: Friends, there is kamma that is dark with dark result. There is kamma that is bright with bright result. There is kamma that is dark & bright with dark & bright result. There is kamma that is neither dark nor bright with neither dark nor bright result, leading to the ending of kamma.
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"Cattāro sacchikaraṇīyā dhammā – pubbenivāso satiyā sacchikaraṇīyo; sattānaṃ cutūpapāto cakkhunā sacchikaraṇīyo; aṭṭha vimokkhā kāyena sacchikaraṇīyā; āsavānaṃ khayo paññāya sacchikaraṇīyo.
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• “Four things to be realized: previous lives, to be realized through mindfulness; the falling away & reappearing of beings, to be realized through the [divine] eye; the eight emancipations, to be realized through the body; the ending of effluents, to be realized through discernment.
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"Cattāro oghā – kāmogho, bhavogho, diṭṭhogho, avijjogho.
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• “Four floods: the flood of sensuality, the flood of becoming, the flood of views, the flood of ignorance.
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Четыре потока: поток чувственных желаний, поток бывания, поток взглядов, поток неведения
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"Cattāro yogā – kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
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• “Four yokes: the yoke of sensuality, the yoke of becoming, the yoke of views, the yoke of ignorance.
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"Cattāro visaññogā – kāmayogavisaññogo, bhavayogavisaññogo, diṭṭhiyogavisaññogo, avijjāyogavisaññogo.
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• “Four unyokings: the unyoking of the yoke of sensuality, the unyoking of the yoke of becoming, the unyoking of the yoke of views, the unyoking of the yoke of ignorance.
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"Cattāro ganthā – abhijjhā kāyagantho, byāpādo kāyagantho, sīlabbataparāmāso kāyagantho, idaṃsaccābhiniveso kāyagantho.
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• “Four ties: the bodily tie of greed, the bodily tie of ill-will, the bodily tie of habits & precepts, the bodily tie of insistence on ‘This is the truth.’
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"Cattāri upādānāni – kāmupādānaṃ [kāmūpādānaṃ (sī. pī.) evamitaresupi], diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānaṃ.
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• “Four clingings: clinging to sensuality, clinging to views, clinging to habits & precepts, clinging to doctrines of the self.
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"Catasso yoniyo – aṇḍajayoni, jalābujayoni, saṃsedajayoni, opapātikayoni.
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• “Four modes of generation: egg-born generation, placenta-born generation, slime-born generation, spontaneous generation.
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"Catasso gabbhāvakkantiyo.
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• “Four descents of the embryo:
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Idhāvuso, ekacco asampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ paṭhamā gabbhāvakkanti.
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There is the case, friends, where a certain person descends into the mother’s womb unalert, stays in the mother’s womb unalert, & leaves the mother’s womb unalert. This is the first descent of the embryo.
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Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, asampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ dutiyā gabbhāvakkanti.
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There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb unalert, & leaves the mother’s womb unalert. This is the second descent of the embryo.
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Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, asampajāno mātukucchimhā nikkhamati, ayaṃ tatiyā gabbhāvakkanti.
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There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb alert, & leaves the mother’s womb unalert. This is the third descent of the embryo.
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Puna caparaṃ, āvuso, idhekacco sampajāno mātukucchiṃ okkamati, sampajāno mātukucchismiṃ ṭhāti, sampajāno mātukucchimhā nikkhamati, ayaṃ catutthā gabbhāvakkanti.
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There is the case where a certain person descends into the mother’s womb alert, stays in the mother’s womb alert, & leaves the mother’s womb alert. This is the fourth descent of the embryo.
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"Cattāro attabhāvapaṭilābhā.
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• “Four acquisitions of a self-state [atta-bhāva]:
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Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanāyeva kamati, no parasañcetanā.
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Friends, there is the acquisition of a self-state where one goes to a self-state through one’s own intention & not through the intention of another.
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Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanāyeva kamati, no attasañcetanā.
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There is the acquisition of a self-state where one goes to a self-state through the intention of another & not through one’s own intention.
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Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ceva kamati parasañcetanā ca.
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There is the acquisition of a self-state where one goes to a self-state both through one’s own intention & through the intention of another.
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Atthāvuso, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati, no parasañcetanā.
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There is the acquisition of a self-state where one goes to a self-state neither through one’s own intention nor through the intention of another.
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313."Catasso dakkhiṇāvisuddhiyo.
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• “Four purifications of offerings:
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Atthāvuso, dakkhiṇā dāyakato visujjhati no paṭiggāhakato.
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Friends, there is the offering purified by the donor but not by the recipient.
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Atthāvuso, dakkhiṇā paṭiggāhakato visujjhati no dāyakato.
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There is the offering purified by the recipient but not by the donor.
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Atthāvuso, dakkhiṇā neva dāyakato visujjhati no paṭiggāhakato.
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There is the offering purified neither by the donor nor by the recipient.
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Atthāvuso, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
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There is the offering purified both by the donor & by the recipient.
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"Cattāri saṅgahavatthūni – dānaṃ, peyyavajjaṃ [piyavajjaṃ (syā. kaṃ. ka.)], atthacariyā, samānattatā.
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• “Four grounds for the bonds of fellowship: giving, kind words, beneficial help, consistency.
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"Cattāro anariyavohārā – musāvādo, pisuṇāvācā, pharusāvācā, samphappalāpo.
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• “Four ignoble modes of speech: telling lies, divisive speech, harsh speech, idle chatter.
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"Cattāro ariyavohārā – musāvādā veramaṇī [veramaṇi (ka.)], pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī.
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• “Four noble modes of speech: abstaining from telling lies, abstaining from divisive speech, abstaining from harsh speech, abstaining from idle chatter.
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"Aparepi cattāro anariyavohārā – adiṭṭhe diṭṭhavāditā, assute sutavāditā, amute mutavāditā, aviññāte viññātavāditā.
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• “Four more ignoble modes of speech: saying that what has not been seen has been seen, saying that what has not been heard has been heard, saying that what has not been sensed has been sensed, saying that what has not been cognized has been cognized.
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"Aparepi cattāro ariyavohārā – adiṭṭhe adiṭṭhavāditā, assute assutavāditā, amute amutavāditā, aviññāte aviññātavāditā.
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• “Four more noble modes of speech: saying that what has not been seen has not been seen, saying that what has not been heard has not been heard, saying that what has not been sensed has not been sensed, saying that what has not been cognized has not been cognized.
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"Aparepi cattāro anariyavohārā – diṭṭhe adiṭṭhavāditā, sute assutavāditā, mute amutavāditā, viññāte aviññātavāditā.
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• “Four more ignoble modes of speech: saying that what has been seen has not been seen, saying that what has been heard has not been heard, saying that what has been sensed has not been sensed, saying that what has been cognized has not been cognized.
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"Aparepi cattāro ariyavohārā – diṭṭhe diṭṭhavāditā, sute sutavāditā, mute mutavāditā, viññāte viññātavāditā.
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• “Four more noble modes of speech: saying that what has been seen has been seen, saying that what has been heard has been heard, saying that what has been sensed has been sensed, saying that what has been cognized has been cognized.
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314."Cattāro puggalā.
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• “Four persons:
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Idhāvuso, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.
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There is the case, friends, where a certain person torments himself and is devoted to the practice of torturing himself.
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Idhāvuso, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.
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There is the case where a certain person torments others and is devoted to the practice of torturing others.
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Idhāvuso, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.
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There is the case where a certain person torments himself and is devoted to the practice of torturing himself, and also torments others and is devoted to the practice of torturing others.
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Idhāvuso, ekacco puggalo neva attantapo hoti na attaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
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There is the case where a certain person neither torments himself nor is devoted to the practice of torturing himself, neither torments others nor is devoted to the practice of torturing others.
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So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto [sītibhūto (ka.)] sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
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Neither tormenting himself nor tormenting others, he dwells in the here-&-now free of hunger, unbound, cooled, sensitive to pleasure, with a Brahmā-like mind.
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"Aparepi cattāro puggalā.
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• “Four more persons:
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Idhāvuso, ekacco puggalo attahitāya paṭipanno hoti no parahitāya.
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There is the case, friends, where a certain person practices for his/her own benefit but not for the benefit of others.
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Idhāvuso, ekacco puggalo parahitāya paṭipanno hoti no attahitāya.
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There is the case where a certain person practices for the benefit of others but not for his/her own benefit.
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Idhāvuso, ekacco puggalo neva attahitāya paṭipanno hoti no parahitāya.
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There is the case where a certain person practices neither for his/her own benefit nor for the benefit of others.
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Idhāvuso, ekacco puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
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There is the case where a certain person practices both for his/her own benefit & for the benefit of others.
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"Aparepi cattāro puggalā – tamo tamaparāyano, tamo jotiparāyano, joti tamaparāyano, joti jotiparāyano.
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• “Four more persons: one in darkness who is headed for darkness, one in darkness who is headed for light, one in light who is headed for darkness, and one in light who is headed for light.
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"Aparepi cattāro puggalā – samaṇamacalo, samaṇapadumo, samaṇapuṇḍarīko, samaṇesu samaṇasukhumālo.
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• “Four more persons: the unshakeable contemplative, the white-lotus contemplative, the red-lotus contemplative, the most refined contemplative among contemplatives.
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"Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena cattāro dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ.
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“These, friends, are the four dhammas that are rightly expounded by the Blessed One—the one who knows, the one who sees, the Worthy One, rightly self-awakened. Those should all be recited together, without dispute, so that this holy life will endure & last a long time, and that will be for the benefit & happiness of many, out of sympathy for the world, for the welfare, benefit, & happiness of devas & human beings.
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Paṭhamabhāṇavāro niṭṭhito.
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[The first section is finished.]
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