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Aṭṭhakaṃ Палийский оригинал
| пали | Thanissaro bhikkhu - english | Комментарии |
| 333."Atthi kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. | “There are, friends, eight 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. | |
| Katame aṭṭha? | “Which eight dhammas? | |
| "Aṭṭha micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo micchāsati, micchāsamādhi. | • “Eight forms of wrongness: wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration. | |
| "Aṭṭha sammattā – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. | • “Eight forms of rightness: right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | |
| "Aṭṭha puggalā dakkhiṇeyyā – sotāpanno, sotāpattiphalasacchikiriyāya paṭipanno; sakadāgāmī, sakadāgāmiphalasacchikiriyāya paṭipanno; anāgāmī, anāgāmiphalasacchikiriyāya paṭipanno; arahā, arahattaphalasacchikiriyāya paṭipanno. | • “Eight persons worthy of offerings: a stream-winner, one practicing for the realization of the fruit of stream-entry, a once-returner, one practicing for the realization of the fruit of once-returning, a non-returner, one practicing for the realization of the fruit of non-returning, an arahant, one practicing for the realization of arahantship. |
ужасный перевод... Все комментарии (1) |
| 334."Aṭṭha kusītavatthūni. | • “Eight grounds for laziness: | |
| Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. | There is the case, friends, where a monk has some work to do. | |
| Tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I will have to do this work. But when I have done this work, my body will be tired. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. | |
| Idaṃ paṭhamaṃ kusītavatthu. | This is the first ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. | “Then there is the case where a monk has done some work. | |
| Tassa evaṃ hoti – 'ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho pana me karontassa kāyo kilanto, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I have done some work. Now that I have done work, my body is tired. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati - pe - idaṃ dutiyaṃ kusītavatthu. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. | “Then there is the case where a monk has to go on a journey. | |
| Tassa evaṃ hoti – 'maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantassa kāyo kilamissati, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I will have to go on this journey. But when I have gone on the journey, my body will be tired. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati… idaṃ tatiyaṃ kusītavatthu. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. | “Then there is the case where a monk has gone on a journey. | |
| Tassa evaṃ hoti – 'ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho pana me gacchantassa kāyo kilanto, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I have gone on a journey. Now that I have gone on a journey, my body is tired. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati… idaṃ catutthaṃ kusītavatthu. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. | “Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. | |
| Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo kilanto akammañño, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is tired & unsuitable for work. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati… idaṃ pañcamaṃ kusītavatthu. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. | “Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. | |
| Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo garuko akammañño, māsācitaṃ maññe, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is heavy & unsuitable for work—stuffed with beans, as it were. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ kusītavatthu. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. | “Then there is the case where a monk comes down with a slight illness. | |
| Tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho; atthi kappo nipajjituṃ, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down. [Why don’t I lie down?]’ | |
| So nipajjati na vīriyaṃ ārabhati… idaṃ sattamaṃ kusītavatthu. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for laziness. | |
| "Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito [gilānavuṭṭhito (saddanīti) a. ni. 6.16 nakulapitusuttaṭīkā passitabbā] hoti aciravuṭṭhito gelaññā. | “Then there is the case where a monk has recovered from his illness, not long after his recovery. | |
| Tassa evaṃ hoti – 'ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī'ti! | The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. This body of mine is weak & unsuitable for work. Why don’t I lie down?’ | |
| So nipajjati na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. | So he lies down. He doesn’t make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. | |
| Idaṃ aṭṭhamaṃ kusītavatthu. | This is the eighth ground for laziness. | |
| 335."Aṭṭha ārambhavatthūni. | • “Eight grounds for the arousal of energy: | |
| Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti. | There is the case, friends, where a monk has some work to do. | |
| Tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya, asacchikatassa sacchikiriyāyā'ti! | The thought occurs to him: ‘I will have to do this work. But when I am doing this work, it will not be easy to attend to the Buddha’s message. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ | |
| So vīriyaṃ ārabhati appattassa pattiyā, anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. | So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. | |
| Idaṃ paṭhamaṃ ārambhavatthu. | This is the first ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhunā kammaṃ kataṃ hoti. | “Then there is the case where a monk has done some work. | |
| Tassa evaṃ hoti – 'ahaṃ kho kammaṃ akāsiṃ, kammaṃ kho panāhaṃ karonto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ dutiyaṃ ārambhavatthu. | The thought occurs to him: ‘I have done some work. While I was doing work, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the second ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhunā maggo gantabbo hoti. | “Then there is the case where a monk has to go on a journey. | |
| Tassa evaṃ hoti – 'maggo kho me gantabbo bhavissati, maggaṃ kho pana me gacchantena na sukaraṃ buddhānaṃ sāsanaṃ manasi kātuṃ. | The thought occurs to him: ‘I will have to go on this journey. But when I am going on the journey, it will not be easy to attend to the Buddha’s message. | |
| Handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ tatiyaṃ ārambhavatthu. | Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the third ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhunā maggo gato hoti. | “Then there is the case where a monk has gone on a journey. | |
| Tassa evaṃ hoti – 'ahaṃ kho maggaṃ agamāsiṃ, maggaṃ kho panāhaṃ gacchanto nāsakkhiṃ buddhānaṃ sāsanaṃ manasi kātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ catutthaṃ ārambhavatthu. | The thought occurs to him: ‘I have gone on a journey. While I was going on the journey, I couldn’t attend to the Buddha’s message. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fourth ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto na labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. | “Then there is the case where a monk, having gone for alms in a village or town, does not get as much coarse or refined food as he would like for his fill. | |
| Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto nālatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo lahuko kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ pañcamaṃ ārambhavatthu. | The thought occurs to him: ‘I, having gone for alms in a village or town, have not gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the fifth ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhu gāmaṃ vā nigamaṃ vā piṇḍāya caranto labhati lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ. | “Then there is the case where a monk, having gone for alms in a village or town, gets as much coarse or refined food as he would like for his fill. | |
| Tassa evaṃ hoti – 'ahaṃ kho gāmaṃ vā nigamaṃ vā piṇḍāya caranto alatthaṃ lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṃ pāripūriṃ, tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ chaṭṭhaṃ ārambhavatthu. | The thought occurs to him: ‘I, having gone for alms in a village or town, have gotten as much coarse or refined food as I would like for my fill. This body of mine is light & suitable for work. Why don’t I make an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the sixth ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhuno uppanno hoti appamattako ābādho. | “Then there is the case where a monk comes down with a slight illness. | |
| Tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho pavaḍḍheyya, handāhaṃ vīriyaṃ ārabhāmi - pe - so vīriyaṃ ārabhati… idaṃ sattamaṃ ārambhavatthu. | The thought occurs to him: ‘I have come down with a slight illness. Now, there’s the possibility that it could get worse. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. This is the seventh ground for the arousal of energy. | |
| "Puna caparaṃ, āvuso, bhikkhu gilānā vuṭṭhito hoti aciravuṭṭhito gelaññā. | “Then there is the case where a monk has recovered from his illness, not long after his recovery. | |
| Tassa evaṃ hoti – 'ahaṃ kho gilānā vuṭṭhito aciravuṭṭhito gelaññā, ṭhānaṃ kho panetaṃ vijjati yaṃ me ābādho paccudāvatteyya, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā"ti! | The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. Now, there’s the possibility that the illness could come back. Why don’t I make an effort beforehand for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized?’ | |
| So vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. | So he makes an effort for the attaining of the as-yet-unattained, the reaching of the as-yet-unreached, the realization of the as-yet-unrealized. | |
| Idaṃ aṭṭhamaṃ ārambhavatthu. | This is the eighth ground for the arousal of energy. | |
| 336."Aṭṭha dānavatthūni. | • “Eight grounds for giving: | |
| Āsajja dānaṃ deti, bhayā dānaṃ deti, 'adāsi me'ti dānaṃ deti, 'dassati me'ti dānaṃ deti, 'sāhu dāna'nti dānaṃ deti, 'ahaṃ pacāmi, ime na pacanti, nārahāmi pacanto apacantānaṃ dānaṃ na dātu'nti dānaṃ deti, 'idaṃ me dānaṃ dadato kalyāṇo kittisaddo abbhuggacchatī'ti dānaṃ deti. | One gives a gift on impulse. One gives a gift from fear. One gives a gift (thinking,) ‘He/she gave to me.’ One gives a gift (thinking,) ‘He/she will give to me.’ One gives a gift (thinking,) ‘I am cooking. These are not cooking. It’s not right, when one is cooking, not to give to those who are not cooking.’ One gives a gift (thinking,) ‘When this gift has been given, my admirable reputation will spread about.’ | |
| Cittālaṅkāra-cittaparikkhāratthaṃ dānaṃ deti. | One gives a gift as an ornament for the mind, as a support for the mind. | |
| 337."Aṭṭha dānūpapattiyo. | • “Eight rebirths from giving: | |
| Idhāvuso, ekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. | There is the case, friends, where a certain individual gives a gift to a contemplative or a brahman—food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, lighting— | |
| So yaṃ deti taṃ paccāsīsati [paccāsiṃsati (sī. syā. kaṃ. pī.)]. | and he expects a return for what he gave. | |
| So passati khattiyamahāsālaṃ vā brāhmaṇamahāsālaṃ vā gahapatimahāsālaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ. | He sees a prosperous noble warrior, a prosperous brahman, or a prosperous householder going about endowed & provided with the five strings of sensuality. | |
| Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā khattiyamahāsālānaṃ vā brāhmaṇamahāsālānaṃ vā gahapatimahāsālānaṃ vā sahabyataṃ upapajjeyya'nti! | The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among prosperous noble warriors, prosperous brahmans, or prosperous householders!’ | |
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. | He fixes on that thought, determines on that thought, develops that thought. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there. | |
| Tañca kho sīlavato vadāmi no dussīlassa. | But I say this of a virtuous person, not of an unvirtuous one. | |
| Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. | A virtuous person’s act of directing awareness succeeds through purity. | |
| "Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ - pe - seyyāvasathapadīpeyyaṃ. | “And further, a certain person gives a gift to a contemplative or a brahman… | |
| So yaṃ deti taṃ paccāsīsati. | [and he expects a return for what he gave. ] | |
| Tassa sutaṃ hoti – 'cātumahārājikā [cātummahārājikā (sī. syā. pī.)] devā dīghāyukā vaṇṇavanto sukhabahulā"ti. | He hears, ‘The Devas of the Four Great Kings are long-lived, beautiful, & replete with pleasure.’ | |
| Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā cātumahārājikānaṃ devānaṃ sahabyataṃ upapajjeyya"nti! | The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among the Devas of the Four Great Kings!’ | |
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. | He fixes on that thought, determines on that thought, develops that thought. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there. | |
| Tañca kho sīlavato vadāmi no dussīlassa. | But I say this of a virtuous person, not of an unvirtuous one. | |
| Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. | A virtuous person’s act of directing awareness succeeds through purity. | |
| "Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ - pe - seyyāvasathapadīpeyyaṃ. | “And further, a certain person gives a gift to a contemplative or a brahman… | |
| So yaṃ deti taṃ paccāsīsati. | [and he expects a return for what he gave. ] | |
| Tassa sutaṃ hoti – 'tāvatiṃsā devā - pe - yāmā devā - pe - tusitā devā - pe - nimmānaratī devā - pe - paranimmitavasavattī devā dīghāyukā vaṇṇavanto sukhabahulā'ti. | He hears, ‘The Devas of the Thirty-three… the Devas of the Hours… the Contented Devas… the Devas Who Delight in Creation… the Devas Who Wield Power Over the Creations of Others are long-lived, beautiful, & replete with pleasure.’ | |
| Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā paranimmitavasavattīnaṃ devānaṃ sahabyataṃ upapajjeyya"nti! | The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among the Devas Who Wield Power Over the Creations of Others!’ He fixes on that thought, determines on that thought, develops that thought. | |
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. | And that thought, released on a low level and not developed to anything higher, leads to rebirth right there. | |
| Tañca kho sīlavato vadāmi no dussīlassa. | But I say this of a virtuous person, not of an unvirtuous one. | |
| Ijjhatāvuso, sīlavato cetopaṇidhi visuddhattā. | A virtuous person’s act of directing awareness succeeds through purity. | |
| "Puna caparaṃ, āvuso, idhekacco dānaṃ deti samaṇassa vā brāhmaṇassa vā annaṃ pānaṃ vatthaṃ yānaṃ mālāgandhavilepanaṃ seyyāvasathapadīpeyyaṃ. | “And further, a certain person gives a gift to a contemplative or a brahman—food, drink, cloth, sandals, garlands, scents, ointments, beds, dwellings, lighting— | |
| So yaṃ deti taṃ paccāsīsati. | and he expects a return for what he gave. | |
| Tassa sutaṃ hoti – 'brahmakāyikā devā dīghāyukā vaṇṇavanto sukhabahulā'ti. | He hears, ‘The Devas of Brahmā’s Retinue are long-lived, beautiful, & replete with pleasure.’ | |
| Tassa evaṃ hoti – 'aho vatāhaṃ kāyassa bhedā paraṃ maraṇā brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjeyya'nti! | The thought occurs to him, ‘O that—with the breakup of the body, after death—I may be reborn among the Devas of Brahmā’s Retinue!’ | |
| So taṃ cittaṃ dahati, taṃ cittaṃ adhiṭṭhāti, taṃ cittaṃ bhāveti, tassa taṃ cittaṃ hīne vimuttaṃ uttari abhāvitaṃ tatrūpapattiyā saṃvattati. | He fixes on that thought, determines on that thought, develops that thought. And that thought, released on a low level and not developed to anything higher, leads to rebirth right there. | |
| Tañca kho sīlavato vadāmi no dussīlassa; vītarāgassa no sarāgassa. | But I say this of a virtuous person, not of an unvirtuous one, of one devoid of passion, not of one with passion. | |
| Ijjhatāvuso, sīlavato cetopaṇidhi vītarāgattā. | A virtuous person’s act of directing awareness succeeds through purity. | |
| "Aṭṭha parisā – khattiyaparisā, brāhmaṇaparisā, gahapatiparisā, samaṇaparisā, cātumahārājikaparisā, tāvatiṃsaparisā, māraparisā, brahmaparisā. | • “Eight assemblies: a noble warrior assembly, a brahman assembly, a householder assembly, a contemplative assembly, a Four Great Kings assembly, a (Devas of the) Thirty-three assembly, a Māra assembly, a Brahmā assembly. | |
| "Aṭṭha lokadhammā – lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañca. | • “Eight worldly conditions: gain, loss, status, disgrace, censure, praise, pleasure, pain. |
"мирских дел" - мда...
мой перевод "данности мира" (они существуют пока существует мир) Все комментарии (1) |
| 338."Aṭṭha abhibhāyatanāni. | • “Eight dimensions of (mental) mastery: | |
| Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | One percipient of form internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ paṭhamaṃ abhibhāyatanaṃ. | This is the first dimension of (mental) mastery. | |
| "Ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti – evaṃsaññī hoti. | “One percipient of form internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ dutiyaṃ abhibhāyatanaṃ. | This is the second dimension of (mental) mastery. | |
| "Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | “One percipient of the formless internally sees forms externally as limited, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ tatiyaṃ abhibhāyatanaṃ. | This is the third dimension of (mental) mastery. | |
| "Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati appamāṇāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | “One percipient of the formless internally sees forms externally as immeasurable, beautiful & ugly. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ catutthaṃ abhibhāyatanaṃ. | This is the fourth dimension of (mental) mastery. | |
| "Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni. | “One percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. | |
| Seyyathāpi nāma umāpupphaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ. | Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, | |
| Evameva [evamevaṃ (ka.)] ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | in the same way one percipient of the formless internally sees forms externally as blue, blue in their color, blue in their features, blue in their glow. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ pañcamaṃ abhibhāyatanaṃ. | This is the fifth dimension of (mental) mastery. | |
| "Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni. | “One percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. | |
| Seyyathāpi nāma kaṇikārapupphaṃ [kaṇṇikārapupphaṃ (syā. kaṃ.)] pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. | Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, | |
| Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | in the same way one percipient of the formless internally sees forms externally as yellow, yellow in their color, yellow in their features, yellow in their glow. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ chaṭṭhaṃ abhibhāyatanaṃ. | This is the sixth dimension of (mental) mastery. | |
| "Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni. | “One percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. | |
| Seyyathāpi nāma bandhujīvakapupphaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ lohitakaṃ lohitakavaṇṇaṃ lohitakanidassanaṃ lohitakanibhāsaṃ. | Just as a bandha-jīvaka-flower is red, red in its color, red in its features, red in its glow, or just as Vārāṇasī muslin, smooth on both sides, is red, red in its color, red in its features, red in its glow, | |
| Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | in the same way one percipient of the formless internally sees forms externally as red, red in their color, red in their features, red in their glow. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ sattamaṃ abhibhāyatanaṃ. | This is the seventh dimension of (mental) mastery. | |
| "Ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni. | “One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. | |
| Seyyathāpi nāma osadhitārakā odātā odātavaṇṇā odātanidassanā odātanibhāsā, seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ odātaṃ odātavaṇṇaṃ odātanidassanaṃ odātanibhāsaṃ. | Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, | |
| Evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’ | |
| Idaṃ aṭṭhamaṃ abhibhāyatanaṃ. | This is the eighth dimension of (mental) mastery. | |
| 339."Aṭṭha vimokkhā. | • “Eight emancipations: | |
| Rūpī rūpāni passati. | Possessed of form, one sees forms. | |
| Ayaṃ paṭhamo vimokkho. | This is the first emancipation. | |
| "Ajjhattaṃ arūpasaññī bahiddhā rūpāni passati. | “Not percipient of form internally, one sees forms externally. | |
| Ayaṃ dutiyo vimokkho. | This is the second emancipation. | |
| "Subhanteva adhimutto hoti. | “One is intent only on the beautiful. | |
| Ayaṃ tatiyo vimokkho. | This is the third emancipation. | |
| "Sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharati. | “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,’ one enters & remains in the dimension of the infinitude of space. | |
| Ayaṃ catuttho vimokkho. | This is the fourth emancipation. | |
| "Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati. | “With the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ one enters & remains in the dimension of the infinitude of consciousness. | |
| Ayaṃ pañcamo vimokkho. | This is the fifth emancipation. | |
| "Sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati. | “With the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ one enters & remains in the dimension of nothingness. | |
| Ayaṃ chaṭṭho vimokkho. | This is the sixth emancipation. | |
| "Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. | “With the complete transcending of the dimension of nothingness, one enters & remains in the dimension of neither perception nor non-perception. | |
| Ayaṃ sattamo vimokkho. | This is the seventh emancipation. | |
| "Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayita nirodhaṃ upasampajja viharati. | “With the complete transcending of the dimension of neither perception nor non-perception, one enters & remains in the cessation of perception and feeling. | |
| Ayaṃ aṭṭhamo vimokkho. | This is the eighth emancipation. | |
| "Ime kho, āvuso, tena bhagavatā jānatā passatā arahatā sammāsambuddhena aṭṭha dhammā sammadakkhātā; tattha sabbeheva saṅgāyitabbaṃ - pe - atthāya hitāya sukhāya devamanussānaṃ. | “These, friends, are the eight 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. |