| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
ДН 34 Наставление о развёртывании десяток Палийский оригинал
| пали | Thanissaro bhikkhu - english | Комментарии |
| 350.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā campāyaṃ viharati gaggarāya pokkharaṇiyā tīre mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi. | I have heard that on one occasion the Blessed One was staying near Campā on the banks of the Gaggarā Lake with a large community of monks, approximately 500 monks in all. | |
| Tatra kho āyasmā sāriputto bhikkhū āmantesi – "āvuso bhikkhave"ti! | There, Ven. Sāriputta addressed the monks, “Friend monks!” | |
| "Āvuso"ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ. | “Yes, friend,” the monks responded to him. | |
| Āyasmā sāriputto etadavoca – | Ven. Sāriputta said, | |
| "Dasuttaraṃ pavakkhāmi, dhammaṃ nibbānapattiyā; | “I will teach the Dhamma progressing by tens, for attaining unbinding, | |
| Dukkhassantakiriyāya, sabbaganthappamocanaṃ". | for putting an end to suffering & stress, for releasing from all ties. | |
|
Eko dhammo Таблица Палийский оригинал |
||
| 351."Eko, āvuso, dhammo bahukāro, eko dhammo bhāvetabbo, eko dhammo pariññeyyo, eko dhammo pahātabbo, eko dhammo hānabhāgiyo, eko dhammo visesabhāgiyo, eko dhammo duppaṭivijjho, eko dhammo uppādetabbo, eko dhammo abhiññeyyo, eko dhammo sacchikātabbo. | “One dhamma, friends, is very helpful. One dhamma should be developed. One dhamma should be comprehended. One dhamma should be abandoned. One dhamma is on the side of decline. One dhamma is on the side of distinction. One dhamma is hard to penetrate. One dhamma should be made to arise. One dhamma should be directly known. One dhamma should be realized. | |
| (Ka) "katamo eko dhammo bahukāro? | • “Which one dhamma is very helpful? | |
| Appamādo kusalesu dhammesu. | Heedfulness with regard to skillful qualities: | |
| Ayaṃ eko dhammo bahukāro. | This one dhamma is very helpful. | |
| (Kha) "katamo eko dhammo bhāvetabbo? | • “Which one dhamma should be developed? | |
| Kāyagatāsati sātasahagatā. | Mindfulness immersed in the body connected with joy: | |
| Ayaṃ eko dhammo bhāvetabbo. | This one dhamma should be developed. | |
| (Ga) "katamo eko dhammo pariññeyyo? | • “Which one dhamma should be comprehended? | |
| Phasso sāsavo upādāniyo. | Contact accompanied by effluents & subject to clinging: | |
| Ayaṃ eko dhammo pariññeyyo. | This one dhamma should be comprehended. | |
| (Gha) "katamo eko dhammo pahātabbo? | • “Which one dhamma should be abandoned? | |
| Asmimāno. | The conceit ‘I am’: | |
| Ayaṃ eko dhammo pahātabbo. | This one dhamma should be abandoned. | |
| (ṅa) "katamo eko dhammo hānabhāgiyo? | • “Which one dhamma is on the side of decline? | |
| Ayoniso manasikāro. | Inappropriate attention: | |
| Ayaṃ eko dhammo hānabhāgiyo. | This one dhamma is on the side of decline. | |
| (Ca) "katamo eko dhammo visesabhāgiyo? | • “Which one dhamma is on the side of distinction? | |
| Yoniso manasikāro. | Appropriate attention: | |
| Ayaṃ eko dhammo visesabhāgiyo. | This one dhamma is on the side of distinction. | |
| (Cha) "katamo eko dhammo duppaṭivijjho? | • “Which one dhamma is hard to penetrate? | |
| Ānantariko cetosamādhi. | Unmediated concentration of awareness: | |
| Ayaṃ eko dhammo duppaṭivijjho. | This one dhamma is hard to penetrate. | |
| (Ja) "katamo eko dhammo uppādetabbo? | • “Which one dhamma should be made to arise? | |
| Akuppaṃ ñāṇaṃ. | Knowledge of the unprovoked [or: unprovoked knowledge]: | |
| Ayaṃ eko dhammo uppādetabbo. | This one dhamma should be made to arise. | |
| (Jha) "katamo eko dhammo abhiññeyyo? | • “Which one dhamma should be directly known? | |
| Sabbe sattā āhāraṭṭhitikā. | All beings are maintained by nutriment: | |
| Ayaṃ eko dhammo abhiññeyyo. | This one dhamma should be directly known. | |
| (Ña) "katamo eko dhammo sacchikātabbo? | • “Which one dhamma should be realized? | |
| Akuppā cetovimutti. | Unprovoked release of awareness: | |
| Ayaṃ eko dhammo sacchikātabbo. | This one dhamma should be realized. | |
| "Iti ime dasa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These ten dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Dve dhammā Таблица Палийский оригинал |
||
| 352."Dve dhammā bahukārā, dve dhammā bhāvetabbā, dve dhammā pariññeyyā, dve dhammā pahātabbā, dve dhammā hānabhāgiyā, dve dhammā visesabhāgiyā, dve dhammā duppaṭivijjhā, dve dhammā uppādetabbā, dve dhammā abhiññeyyā, dve dhammā sacchikātabbā. | “Two dhammas, friends, are very helpful. Two dhammas should be developed. Two dhammas should be comprehended. Two dhammas should be abandoned. Two dhammas are on the side of decline. Two dhammas are on the side of distinction. Two dhammas are hard to penetrate. Two dhammas should be made to arise. Two dhammas should be directly known. Two dhammas should be realized. | |
| (Ka) "katame dve dhammā bahukārā? | • “Which two dhammas are very helpful? | |
| Sati ca sampajaññañca. | Mindfulness & alertness: | |
| Ime dve dhammā bahukārā. | These two dhammas are very helpful. | |
| (Kha) "katame dve dhammā bhāvetabbā? | • “Which two dhammas should be developed? | |
| Samatho ca vipassanā ca. | Tranquility & insight: | |
| Ime dve dhammā bhāvetabbā. | These two dhammas should be developed. | |
| (Ga) "katame dve dhammā pariññeyyā? | • “Which two dhammas should be comprehended? | |
| Nāmañca rūpañca. | Name & form: | |
| Ime dve dhammā pariññeyyā. | These two dhammas should be comprehended. | |
| (Gha) "katame dve dhammā pahātabbā? | • “Which two dhammas should be abandoned? | |
| Avijjā ca bhavataṇhā ca. | Ignorance & craving for becoming: | |
| Ime dve dhammā pahātabbā. | These two dhammas should be abandoned. | |
| (ṅa) "katame dve dhammā hānabhāgiyā? | • “Which two dhammas are on the side of decline? | |
| Dovacassatā ca pāpamittatā ca. | Being hard to instruct & evil friendship: | |
| Ime dve dhammā hānabhāgiyā. | These two dhammas are on the side of decline. | |
| (Ca) "katame dve dhammā visesabhāgiyā? | • “Which two dhammas are on the side of distinction? | |
| Sovacassatā ca kalyāṇamittatā ca. | Being easy to instruct & admirable friendship: | |
| Ime dve dhammā visesabhāgiyā. | These two dhammas are on the side of distinction. | |
| (Cha) "katame dve dhammā duppaṭivijjhā? | • “Which two dhammas are hard to penetrate? | |
| Yo ca hetu yo ca paccayo sattānaṃ saṃkilesāya, yo ca hetu yo ca paccayo sattānaṃ visuddhiyā. | The cause & condition for the defilement of beings and the cause & condition for the purification of beings: | |
| Ime dve dhammā duppaṭivijjhā. | These two dhammas are hard to penetrate. | |
| (Ja) "katame dve dhammā uppādetabbā? | • “Which two dhammas should be made to arise? | |
| Dve ñāṇāni – khaye ñāṇaṃ, anuppāde ñāṇaṃ. | Two knowledges: knowledge of the ending (of the effluents) & knowledge of (their) non-recurrence. | |
| Ime dve dhammā uppādetabbā. | These two dhammas should be made to arise. | |
| (Jha) "katame dve dhammā abhiññeyyā? | • “Which two dhammas should be directly known? | |
| Dve dhātuyo – saṅkhatā ca dhātu asaṅkhatā ca dhātu. | Two properties: the fabricated property & the unfabricated property. | |
| Ime dve dhammā abhiññeyyā. | These two dhammas should be directly known. | |
| (Ña) "katame dve dhammā sacchikātabbā? | • “Which two dhammas should be realized? | |
| Vijjā ca vimutti ca. | Clear knowing & release: | |
| Ime dve dhammā sacchikātabbā. | These two dhammas should be realized. | |
| "Iti ime vīsati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These twenty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Tayo dhammā Таблица Палийский оригинал |
||
| 353."Tayo dhammā bahukārā, tayo dhammā bhāvetabbā - pe - tayo dhammā sacchikātabbā. | “Three dhammas, friends, are very helpful. Three dhammas should be developed. Three dhammas should be comprehended. Three dhammas should be abandoned. Three dhammas are on the side of decline. Three dhammas are on the side of distinction. Three dhammas are hard to penetrate. Three dhammas should be made to arise. Three dhammas should be directly known. Three dhammas should be realized. | |
| (Ka) "katame tayo dhammā bahukārā? | • “Which three dhammas are very helpful? | |
| Sappurisasaṃsevo, saddhammassavanaṃ, dhammānudhammappaṭipatti. | Associating with people of integrity, listening to the True Dhamma, practicing the Dhamma in accordance with the Dhamma: | |
| Ime tayo dhammā bahukārā. | These three dhammas are very helpful. | |
| (Kha) "katame tayo dhammā bhāvetabbā? | • “Which three dhammas should be developed? | |
| Tayo samādhī – savitakko savicāro samādhi, avitakko vicāramatto samādhi, avitakko avicāro samādhi. | Three concentrations: concentration with directed thought & evaluation, concentration without directed thought & with a modicum of evaluation, concentration without directed thought & evaluation. | |
| Ime tayo dhammā bhāvetabbā. | These three dhammas should be developed. | |
| (Ga) "katame tayo dhammā pariññeyyā? | • “Which three dhammas should be comprehended? | |
| Tisso vedanā – sukhā vedanā, dukkhā vedanā, adukkhamasukhā vedanā. | Three feelings: a feeling of pleasure, a feeling of pain, a feeling of neither pleasure nor pain. | |
| Ime tayo dhammā pariññeyyā. | These three dhammas should be comprehended. | |
| (Gha) "katame tayo dhammā pahātabbā? | • “Which three dhammas should be abandoned? | |
| Tisso taṇhā – kāmataṇhā, bhavataṇhā, vibhavataṇhā. | Three cravings: craving for sensuality, craving for becoming, craving for non-becoming. | |
| Ime tayo dhammā pahātabbā. | These three dhammas should be abandoned. | |
| (ṅa) "katame tayo dhammā hānabhāgiyā? | • “Which three dhammas are on the side of decline? | |
| Tīṇi akusalamūlāni – lobho akusalamūlaṃ, doso akusalamūlaṃ, moho akusalamūlaṃ. | Three roots of what is unskillful: greed as a root of what is unskillful, aversion as a root of what is unskillful, delusion as a root of what is unskillful. | |
| Ime tayo dhammā hānabhāgiyā. | These three dhammas are on the side of decline. | |
| (Ca) "katame tayo dhammā visesabhāgiyā? | • “Which three dhammas are on the side of distinction? | |
| Tīṇi kusalamūlāni – alobho kusalamūlaṃ, adoso kusalamūlaṃ, amoho kusalamūlaṃ. | Three roots of what is skillful: lack of greed as a root of what is skillful, lack of aversion as a root of what is skillful, lack of delusion as a root of what is skillful. | |
| Ime tayo dhammā visesabhāgiyā. | These three dhammas are on the side of distinction. | |
| (Cha) "katame tayo dhammā duppaṭivijjhā? | • “Which three dhammas are hard to penetrate? | |
| Tisso nissaraṇiyā dhātuyo – kāmānametaṃ nissaraṇaṃ yadidaṃ nekkhammaṃ, rūpānametaṃ nissaraṇaṃ yadidaṃ arūpaṃ, yaṃ kho pana kiñci bhūtaṃ saṅkhataṃ paṭiccasamuppannaṃ, nirodho tassa nissaraṇaṃ. | Three properties for escape: This is the escape from sensuality: renunciation. This is the escape from form: the formless. As for whatever has come into being, is fabricated, & is dependently co-arisen, the escape from that is cessation. | |
| Ime tayo dhammā duppaṭivijjhā. | These three dhammas are hard to penetrate. | |
| (Ja) "katame tayo dhammā uppādetabbā? | • “Which three dhammas should be made to arise? | |
| Tīṇi ñāṇāni – atītaṃse ñāṇaṃ, anāgataṃse ñāṇaṃ, paccuppannaṃse ñāṇaṃ. | Three knowledges: knowledge of the past, knowledge of the future, & knowledge of the present. | |
| Ime tayo dhammā uppādetabbā. | These three dhammas should be made to arise. | |
| (Jha) "katame tayo dhammā abhiññeyyā? | • “Which three dhammas should be directly known? | |
| Tisso dhātuyo – kāmadhātu, rūpadhātu, arūpadhātu. | Three properties: the property of sensuality, the property of form, the property of the formless. | |
| Ime tayo dhammā abhiññeyyā. | These three dhammas should be directly known. | |
| (Ña) "katame tayo dhammā sacchikātabbā? | • “Which three dhammas should be realized? | |
| Tisso vijjā – pubbenivāsānussatiñāṇaṃ vijjā, sattānaṃ cutūpapāte ñāṇaṃ vijjā, āsavānaṃ khaye ñāṇaṃ vijjā. | Three forms of clear knowing: the clear knowing of the knowledge of previous lifetimes, the clear knowing of the knowledge of the passing away & arising of beings, the clear knowing of the knowledge of the ending of the effluents. | |
| Ime tayo dhammā sacchikātabbā. | These three dhammas should be realized. | |
| "Iti ime tiṃsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These thirty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Cattāro dhammā Таблица Палийский оригинал |
||
| 354."Cattāro dhammā bahukārā, cattāro dhammā bhāvetabbā - pe - cattāro dhammā sacchikātabbā. | “Four dhammas, friends, are very helpful. Four dhammas should be developed. Four dhammas should be comprehended. Four dhammas should be abandoned. Four dhammas are on the side of decline. Four dhammas are on the side of distinction. Four dhammas are hard to penetrate. Four dhammas should be made to arise. Four dhammas should be directly known. Four dhammas should be realized. | |
| (Ka) "katame cattāro dhammā bahukārā? | • “Which four dhammas are very helpful? | |
| Cattāri cakkāni – patirūpadesavāso, sappurisūpanissayo [sappurisupassayo (syā. kaṃ.)], attasammāpaṇidhi, pubbe ca katapuññatā. | Four wheels: living in a civilized land, associating with people of integrity, directing oneself rightly, & having done merit in the past. | |
| Ime cattāro dhammā bahukārā. | These four dhammas are very helpful. | |
| (Kha) "katame cattāro dhammā bhāvetabbā? | • “Which four dhammas should be developed? | |
| Cattāro satipaṭṭhānā – idhāvuso, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. | Four establishings of mindfulness: 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. | |
| Vedanāsu - pe - citte… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṃ. | • He remains focused on feelings in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. • He remains focused on the mind in & of itself—ardent, alert, & mindful—subduing greed & distress with reference to the world. • He remains focused on mental qualities in & of themselves—ardent, alert, & mindful—subduing greed & distress with reference to the world. | |
| Ime cattāro dhammā bhāvetabbā. | These four dhammas should be developed. | |
| (Ga) "katame cattāro dhammā pariññeyyā? | • “Which four dhammas should be comprehended? | |
| Cattāro āhārā – kabaḷīkāro [kavaḷīkāro (syā. kaṃ.)] āhāro oḷāriko vā sukhumo vā, phasso dutiyo, manosañcetanā tatiyā, viññāṇaṃ catutthaṃ. | Four nutriments: physical food, gross or refined; contact as the second; intellectual intention the third; and consciousness the fourth. | |
| Ime cattāro dhammā pariññeyyā. | These four dhammas should be comprehended. | |
| (Gha) "katame cattāro dhammā pahātabbā? | • “Which four dhammas should be abandoned? | |
| Cattāro oghā – kāmogho, bhavogho, diṭṭhogho, avijjogho. | Four floods: the flood of sensuality, the flood of becoming, the flood of views, the flood of ignorance. | |
| Ime cattāro dhammā pahātabbā. | These four dhammas should be abandoned. | |
| (ṅa) "katame cattāro dhammā hānabhāgiyā? | • “Which four dhammas are on the side of decline? | |
| Cattāro yogā – kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo. | Four yokes: the yoke of sensuality, the yoke of becoming, the yoke of views, the yoke of ignorance. | |
| Ime cattāro dhammā hānabhāgiyā. | These four dhammas are on the side of decline. | |
| (Ca) "katame cattāro dhammā visesabhāgiyā? | • “Which four dhammas are on the side of distinction? | |
| Cattāro visaññogā – kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo. | 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. | |
| Ime cattāro dhammā visesabhāgiyā. | These four dhammas are on the side of distinction. | |
| (Cha) "katame cattāro dhammā duppaṭivijjhā? | • “Which four dhammas are hard to penetrate? | |
| Cattāro samādhī – hānabhāgiyo samādhi, ṭhitibhāgiyo samādhi, visesabhāgiyo samādhi, nibbedhabhāgiyo samādhi. | Four concentrations: concentration that has a share in decline, concentration that has a share in stability, concentration that has a share in distinction, concentration that has a share in penetration. | |
| Ime cattāro dhammā duppaṭivijjhā. | These four dhammas are hard to penetrate. | |
| (Ja) "katame cattāro dhammā uppādetabbā? | • “Which four dhammas should be made to arise? | |
| Cattāri ñāṇāni – dhamme ñāṇaṃ, anvaye ñāṇaṃ, pariye ñāṇaṃ, sammutiyā ñāṇaṃ. | Four knowledges: knowledge with regard to the Dhamma, knowledge with regard to inference, knowledge with regard to encompassing (the minds of others), knowledge of conventions. | |
| Ime cattāro dhammā uppādetabbā. | These four dhammas should be made to arise. | |
| (Jha) "katame cattāro dhammā abhiññeyyā? | • “Which four dhammas should be directly known? | |
| Cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayaṃ [dukkhasamudayo (syā. kaṃ.)] ariyasaccaṃ, dukkhanirodhaṃ [dukkhanirodho (syā. kaṃ.)] ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccaṃ. | Four noble truths: the noble truth of stress, the noble truth of the origination of stress, the noble truth of the cessation of stress, the noble truth of the path of practice leading to the cessation of stress. | |
| Ime cattāro dhammā abhiññeyyā. | These four dhammas should be directly known. | |
| (Ña) "katame cattāro dhammā sacchikātabbā? | • “Which four dhammas should be realized? | |
| Cattāri sāmaññaphalāni – sotāpattiphalaṃ, sakadāgāmiphalaṃ, anāgāmiphalaṃ, arahattaphalaṃ. | 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. | |
| Ime cattāro dhammā sacchikātabbā. | These four dhammas should be realized. | |
| "Iti ime cattārīsadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These forty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Pañca dhammā Таблица Палийский оригинал |
||
| 355."Pañca dhammā bahukārā - pe - pañca dhammā sacchikātabbā. | “Five dhammas, friends, are very helpful. Five dhammas should be developed. Five dhammas should be comprehended. Five dhammas should be abandoned. Five dhammas are on the side of decline. Five dhammas are on the side of distinction. Five dhammas are hard to penetrate. Five dhammas should be made to arise. Five dhammas should be directly known. Five dhammas should be realized. | |
| (Ka) "katame pañca dhammā bahukārā? | • “Which five dhammas are very helpful? | |
| Pañca padhāniyaṅgāni – idhāvuso, bhikkhu saddho hoti, saddahati tathāgatassa bodhiṃ – 'itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā'ti. | Five factors for exertion: There is the case, friends, where a monk has conviction, is convinced of the Tathāgata’s awakening: ‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ | |
| Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhānakkhamāya. | “He is free from illness & discomfort, endowed with good digestion—not too cold, not too hot, of moderate strength—fit for exertion. | |
| Asaṭho hoti amāyāvī yathābhūtamattānaṃ āvīkattā satthari vā viññūsu vā sabrahmacārīsu. | “He is neither fraudulent nor deceitful. He declares himself to the Teacher or to his observant companions in the holy life in line with what he actually is. | |
| Āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | “He keeps his persistence aroused for abandoning unskillful qualities & taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. | |
| Paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | “He is discerning, endowed with discernment leading to the arising of the goal—noble, penetrating, leading to the right ending of stress. | |
| Ime pañca dhammā bahukārā. | “These five dhammas are very helpful. | |
| (Kha) "katame pañca dhammā bhāvetabbā? | • “Which five dhammas should be developed? | |
| Pañcaṅgiko sammāsamādhi – pītipharaṇatā, sukhapharaṇatā, cetopharaṇatā, ālokapharaṇatā, paccavekkhaṇanimittaṃ [paccavekkhaṇānimittaṃ (syā. kaṃ.)]. | Five-factored right concentration: suffusion with rapture, suffusion with pleasure, suffusion with awareness, suffusion with light, the theme of reflection. | |
| Ime pañca dhammā bhāvetabbā. | These five dhammas should be developed. | |
| (Ga) "katame pañca dhammā pariññeyyā? | • “Which five dhammas should be comprehended? | |
| Pañcupādānakkhandhā [seyyathīdaṃ (sī. syā. kaṃ. pī.)] – rūpupādānakkhandho, vedanupādānakkhandho, saññupādānakkhandho, saṅkhārupādānakkhandho viññāṇupādānakkhandho. | Five clinging-aggregates: the form clinging-aggregate, the feeling clinging-aggregate, the perception clinging-aggregate, the fabrication clinging-aggregate, the consciousness clinging-aggregate. | |
| Ime pañca dhammā pariññeyyā. | These five dhammas should be comprehended. | |
| (Gha) "katame pañca dhammā pahātabbā? | • “Which five dhammas should be abandoned? | |
| Pañca nīvaraṇāni – kāmacchandanīvaraṇaṃ, byāpādanīvaraṇaṃ, thinamiddhanīvaraṇaṃ, uddhaccakukuccanīvaraṇaṃ, vicikicchānīvaraṇaṃ. | Five hindrances: the hindrance of sensual desire, the hindrance of ill will, the hindrance of sloth & drowsiness, the hindrance of restlessness & anxiety, the hindrance of uncertainty. | |
| Ime pañca dhammā pahātabbā. | These five dhammas should be abandoned. | |
| (ṅa) "katame pañca dhammā hānabhāgiyā? | • “Which five dhammas are on the side of decline? | |
| Pañca cetokhilā – idhāvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati. | Five mental blockages: 1. There is the case, friends, where a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him. | |
| Yo so, āvuso, bhikkhu satthari kaṅkhati vicikicchati nādhimuccati na sampasīdati, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | When a monk is doubtful, uncertain, indecisive about the Teacher and is not confident in him, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. | |
| Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, | |
| Ayaṃ paṭhamo cetokhilo. | that is the first mental blockage. | |
| Puna caparaṃ, āvuso, bhikkhu dhamme kaṅkhati vicikicchati - pe - saṅghe kaṅkhati vicikicchati - pe - sikkhāya kaṅkhati vicikicchati - pe - sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, yo so, āvuso, bhikkhu sabrahmacārīsu kupito hoti anattamano āhatacitto khilajāto, tassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | 2. “There is the case where a monk is doubtful, uncertain, indecisive about the Dhamma… 3. about the Saṅgha… 4. about the training… 5. “There is the case where a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile. When a monk is angered & unhappy with his fellows in the holy life, his mind rigid & hostile, then his mind doesn’t tend toward ardency, commitment, perseverance, or exertion. | |
| Yassa cittaṃ na namati ātappāya anuyogāya sātaccāya padhānāya. | When one’s mind doesn’t tend toward ardency, commitment, perseverance, or exertion, | |
| Ayaṃ pañcamo cetokhilo. | that is the fifth mental blockage. | |
| Ime pañca dhammā hānabhāgiyā. | “These five dhammas are on the side of decline. | |
| (Ca) "katame pañca dhammā visesabhāgiyā? | • “Which five dhammas are on the side of distinction? | |
| Pañcindriyāni – saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ. | Five faculties: the faculty of conviction, the faculty of persistence, the faculty of mindfulness, the faculty of concentration, the faculty of discernment. | |
| Ime pañca dhammā visesabhāgiyā. | These five dhammas are on the side of distinction. | |
| (Cha) "katame pañca dhammā duppaṭivijjhā? | • “Which five dhammas are hard to penetrate? | |
| Pañca nissaraṇiyā dhātuyo – idhāvuso, bhikkhuno kāme manasikaroto kāmesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | Five properties leading to escape: There is the case, friends, where the mind of a monk, when attending to sensuality, doesn’t leap up at sensuality, doesn’t grow confident, steadfast, or released in sensuality. | |
| Nekkhammaṃ kho panassa manasikaroto nekkhamme cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to renunciation, his mind leaps up at renunciation, grows confident, steadfast, & released in renunciation. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ kāmehi. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from sensuality, | |
| Ye ca kāmapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on sensuality, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ kāmānaṃ nissaraṇaṃ. | This is expounded as the escape from sensuality. | |
| "Puna caparaṃ, āvuso, bhikkhuno byāpādaṃ manasikaroto byāpāde cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to ill will, doesn’t leap up at ill will, doesn’t grow confident, steadfast, or released in ill will. | |
| Abyāpādaṃ kho panassa manasikaroto abyāpāde cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to non-ill will, his mind leaps up at non-ill will, grows confident, steadfast, & released in non-ill will. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ byāpādena. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from ill will, | |
| Ye ca byāpādapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on ill will, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ byāpādassa nissaraṇaṃ. | This is expounded as the escape from ill will. | |
| "Puna caparaṃ, āvuso, bhikkhuno vihesaṃ manasikaroto vihesāya cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to harmfulness, doesn’t leap up at harmfulness, doesn’t grow confident, steadfast, or released in harmfulness. | |
| Avihesaṃ kho panassa manasikaroto avihesāya cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to harmlessness, his mind leaps up at harmlessness, grows confident, steadfast, & released in harmlessness. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ vihesāya. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from harmfulness, | |
| Ye ca vihesāpaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on harmfulness, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ vihesāya nissaraṇaṃ. | This is expounded as the escape from harmfulness. | |
| "Puna caparaṃ, āvuso, bhikkhuno rūpe manasikaroto rūpesu cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to forms, doesn’t leap up at forms, doesn’t grow confident, steadfast, or released in forms. | |
| Arūpaṃ kho panassa manasikaroto arūpe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to the formless, his mind leaps up at the formless, grows confident, steadfast, & released in the formless. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ rūpehi. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from forms, | |
| Ye ca rūpapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on forms, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ rūpānaṃ nissaraṇaṃ. | This is expounded as the escape from forms. | |
| "Puna caparaṃ, āvuso, bhikkhuno sakkāyaṃ manasikaroto sakkāye cittaṃ na pakkhandati na pasīdati na santiṭṭhati na vimuccati. | “And further, there is the case where the mind of a monk, when attending to self-identification, doesn’t leap up at self-identification, doesn’t grow confident, steadfast, or released in self-identification. | |
| Sakkāyanirodhaṃ kho panassa manasikaroto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati vimuccati. | But when attending to the cessation of self-identification, his mind leaps up at the cessation of self-identification, grows confident, steadfast, & released in the cessation of self-identification. | |
| Tassa taṃ cittaṃ sugataṃ subhāvitaṃ suvuṭṭhitaṃ suvimuttaṃ visaṃyuttaṃ sakkāyena. | When his mind is rightly-gone, rightly developed, has rightly risen above, gained release, & become disjoined from self-identification, | |
| Ye ca sakkāyapaccayā uppajjanti āsavā vighātā pariḷāhā, mutto so tehi. | then whatever effluents, torments, & fevers there are that arise in dependence on self-identification, he is released from them. | |
| Na so taṃ vedanaṃ vedeti. | He doesn’t experience that feeling. | |
| Idamakkhātaṃ sakkāyassa nissaraṇaṃ. | This is expounded as the escape from self-identification. | |
| Ime pañca dhammā duppaṭivijjhā. | “These five dhammas are hard to penetrate. | |
| (Ja) "katame pañca dhammā uppādetabbā? | • “Which five dhammas should be made to arise? | |
| Pañca ñāṇiko sammāsamādhi – 'ayaṃ samādhi paccuppannasukho ceva āyatiñca sukhavipāko'ti paccattaṃyeva ñāṇaṃ uppajjati. | Right concentration with knowledges: The knowledge arises right within oneself that ‘This concentration is blissful in the present & will result in bliss in the future.’ | |
| 'Ayaṃ samādhi ariyo nirāmiso'ti paccattaññeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘This concentration is noble & not connected with the baits of the flesh.’ | |
| 'Ayaṃ samādhi akāpurisasevito'ti paccattaṃyeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘This concentration is not obtained by base people.’ | |
| 'Ayaṃ samādhi santo paṇīto paṭippassaddhaladdho ekodibhāvādhigato, na sasaṅkhāraniggayhavāritagato'ti [na ca sasaṅkhāraniggayha vāritavatoti (sī. syā. kaṃ. pī.), na sasaṅkhāraniggayhavārivāvato (ka.), na sasaṅkhāraniggayhavāriyādhigato (?)] paccattaṃyeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘This concentration is peaceful, exquisite, the acquiring of calm, the attainment of unification, not kept in place by the fabrications of forceful restraint.’ | |
| 'So kho panāhaṃ imaṃ samādhiṃ satova samāpajjāmi sato vuṭṭhahāmī'ti paccattaṃyeva ñāṇaṃ uppajjati. | “The knowledge arises right within oneself that ‘I enter into this concentration mindfully, & mindfully I emerge from it.’ | |
| Ime pañca dhammā uppādetabbā. | “These five dhammas should be made to arise. | |
| (Jha) "katame pañca dhammā abhiññeyyā? | • “Which five dhammas should be directly known? | |
| Pañca vimuttāyatanāni – idhāvuso, bhikkhuno satthā dhammaṃ deseti aññataro vā garuṭṭhāniyo sabrahmacārī. | Five openings to release: “There is the case, friends, where the Teacher or a fellow person leading the holy life teaches the Dhamma to a monk. | |
| Yathā yathā, āvuso, bhikkhuno satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, tathā tathā so [bhikkhu (syā. kaṃ.)] tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | And in whatever way the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ paṭhamaṃ vimuttāyatanaṃ. | This is the first opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk. But the monk teaches the Dhamma to others in detail, as he has heard it, as he has learned it. And in whatever way he teaches the Dhamma to others in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ dutiyaṃ vimuttāyatanaṃ. | This is the second opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk, nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it. | |
| Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. | But he recites the Dhamma in detail, as he has heard it, as he has learned it. | |
| Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | In whatever way he recites the Dhamma in detail, as he has heard it, as he has learned it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ tatiyaṃ vimuttāyatanaṃ. | This is the third opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it. | |
| Api ca kho, yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati. | But in his awareness he directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it; he evaluates it, & mentally examines it. | |
| Yathā yathā, āvuso, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca. | In whatever way he, in his awareness, directs his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluates it, & mentally examines it, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. |
В оригинале здесь было dhammappaṭisaṃvedino, исправил на dhammapaṭisaṃvedino (с одной p), как написано выше.
Хотя учитывая что atthappaṭisaṃvedino на... Все комментарии (1) |
| Idaṃ catutthaṃ vimuttāyatanaṃ. | This is the fourth opening to release. | |
| "Puna caparaṃ, āvuso, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati; api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya. | “And further, it’s not that the Teacher or a fellow person leading the holy life teaches the Dhamma to the monk; nor does the monk teach the Dhamma to others in detail, as he has heard it, as he has learned it; nor does he recite the Dhamma in detail, as he has heard it, as he has learned it; nor does he, in his awareness, direct his thoughts to the Dhamma in detail, as he has heard it, as he has learned it, evaluate it, or mentally examine it. But he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment. | |
| Yathā yathā, āvuso, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthappaṭisaṃvedī ca hoti dhammappaṭisaṃvedī ca. | In whatever way he has well grasped a certain theme of concentration, has attended to it well, sustained it well, has penetrated it well with discernment, in just that way the monk, with regard to that Dhamma, is sensitive to the meaning, is sensitive to the Dhamma. | |
| Tassa atthappaṭisaṃvedino dhammapaṭisaṃvedino pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati. | In him—sensitive to the meaning, sensitive to the Dhamma—joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. | |
| Idaṃ pañcamaṃ vimuttāyatanaṃ. | This is the fifth opening to release. | |
| Ime pañca dhammā abhiññeyyā. | “These five dhammas should be directly known. | |
| (Ña) "katame pañca dhammā sacchikātabbā? | • “Which five dhammas should be realized? | |
| Pañca dhammakkhandhā – sīlakkhandho, samādhikkhandho, paññākkhandho, vimuttikkhandho, vimuttiñāṇadassanakkhandho. | Five dhamma aggregates: the aggregate of virtue, the aggregate of concentration, the aggregate of discernment, the aggregate of release, the aggregate of knowledge & vision of release. | |
| Ime pañca dhammā sacchikātabbā. | These five dhammas should be realized. | |
| "Iti ime paññāsa dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These fifty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Cha dhammā Таблица Палийский оригинал |
||
| 356."Cha dhammā bahukārā - pe - cha dhammā sacchikātabbā. | “Six dhammas, friends, are very helpful. Six dhammas should be developed. Six dhammas should be comprehended. Six dhammas should be abandoned. Six dhammas are on the side of decline. Six dhammas are on the side of distinction. Six dhammas are hard to penetrate. Six dhammas should be made to arise. Six dhammas should be directly known. Six dhammas should be realized. | |
| (Ka) "katame cha dhammā bahukārā? | • “Which six dhammas are very helpful? | |
| Cha sāraṇīyā dhammā. | Six conditions conducive to amiability: | |
| Idhāvuso, bhikkhuno mettaṃ kāyakammaṃ paccupaṭṭhitaṃ hoti sabrahmacārīsu āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. | There is the case, friends, where a monk is set on bodily acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. | |
| "Puna caparaṃ, āvuso, bhikkhuno mettaṃ vacīkammaṃ - pe - ekībhāvāya saṃvattati. | “And further, the monk is set on verbal acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. | |
| "Puna caparaṃ, āvuso, bhikkhuno mettaṃ manokammaṃ - pe - ekībhāvāya saṃvattati. | “And further, the monk is set on mental acts of goodwill with regard to his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. | |
| "Puna caparaṃ, āvuso, bhikkhu ye te lābhā dhammikā dhammaladdhā antamaso pattapariyāpannamattampi, tathārūpehi lābhehi appaṭivibhattabhogī hoti sīlavantehi sabrahmacārīhi sādhāraṇabhogī, ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati. | “And further, whatever righteous gains the monk may obtain in a righteous way—even if only the alms in his bowl—he does not consume them alone. He consumes them after sharing them in common with his virtuous companions in the holy life. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. | |
| "Puna caparaṃ, āvuso, bhikkhu, yāni tāni sīlāni akhaṇḍāni acchiddāni asabalāni akammāsāni bhujissāni viññuppasatthāni aparāmaṭṭhāni samādhisaṃvattanikāni, tathārūpesu sīlesu sīlasāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo - pe - ekībhāvāya saṃvattati. | “And further—with reference to the virtues that are untorn, unbroken, unspotted, unsplattered, liberating, praised by the observant, ungrasped at, leading to concentration—the monk dwells with his virtue in tune with that of his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. | |
| "Puna caparaṃ, āvuso, bhikkhu yāyaṃ diṭṭhi ariyā niyyānikā niyyāti takkarassa sammā dukkhakkhayāya, tathārūpāya diṭṭhiyā diṭṭhi sāmaññagato viharati sabrahmacārīhi āvi ceva raho ca, ayampi dhammo sāraṇīyo piyakaraṇo garukaraṇo, saṅgahāya avivādāya sāmaggiyā ekībhāvāya saṃvattati. | “And further—with reference to the view that is noble, leading outward, that leads those who act in accordance with it to the right ending of suffering & stress—the monk dwells with his view in tune with that of his companions in the holy life, to their faces & behind their backs. This, too, is a condition that is conducive to amiability, that engenders feelings of endearment, engenders feelings of respect, leading to a sense of fellowship, a lack of disputes, harmony, & a state of unity. | |
| Ime cha dhammā bahukārā. | “These six dhammas are very helpful. | |
| (Kha) "katame cha dhammā bhāvetabbā? | • “Which six dhammas should be developed? | |
| Cha anussatiṭṭhānāni – buddhānussati, dhammānussati, saṅghānussati, sīlānussati, cāgānussati, devatānussati. | Six objects of recollection: recollection of the Buddha, recollection of the Dhamma, recollection of the Saṅgha, recollection of virtue, recollection of generosity, recollection of the devas. | |
| Ime cha dhammā bhāvetabbā. | These six dhammas should be developed. | |
| (Ga) "katame cha dhammā pariññeyyā? | • “Which six dhammas should be comprehended? | |
| Cha ajjhattikāni āyatanāni – cakkhāyatanaṃ, sotāyatanaṃ, ghānāyatanaṃ, jivhāyatanaṃ, kāyāyatanaṃ, manāyatanaṃ. | Six internal sense media: the eye as a sense medium, the ear as a sense medium, the nose as a sense medium, the tongue as a sense medium, the body as a sense medium, the intellect as a sense medium. | |
| Ime cha dhammā pariññeyyā. | These six dhammas should be comprehended. | |
| (Gha) "katame cha dhammā pahātabbā? | • “Which six dhammas should be abandoned? | |
| Cha taṇhākāyā – rūpataṇhā, saddataṇhā, gandhataṇhā, rasataṇhā, phoṭṭhabbataṇhā, dhammataṇhā. | Six classes of craving: craving for forms, craving for sounds, craving for aromas, craving for flavors, craving for tactile sensations, craving for ideas. | |
| Ime cha dhammā pahātabbā. | These six dhammas should be abandoned. | |
| (ṅa) "katame cha dhammā hānabhāgiyā? | • “Which six dhammas are on the side of decline? | |
| Cha agāravā – idhāvuso, bhikkhu satthari agāravo viharati appatisso. | Six types of disrespect: There is the case, friends, where a monk dwells without respect or deference for the Teacher… | |
| Dhamme - pe - saṅghe… sikkhāya… appamāde… paṭisanthāre agāravo viharati appatisso. | for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners. | |
| Ime cha dhammā hānabhāgiyā. | These six dhammas are on the side of decline. | |
| (Ca) "katame cha dhammā visesabhāgiyā? | • “Which six dhammas are on the side of distinction? | |
| Cha gāravā – idhāvuso, bhikkhu satthari sagāravo viharati sappatisso dhamme - pe - saṅghe… sikkhāya… appamāde… paṭisanthāre sagāravo viharati sappatisso. | Six types of respect: There is the case, friends, where a monk dwells with respect & deference for the Teacher… for the Dhamma… for the Saṅgha… for the training… for heedfulness… for welcoming manners. | |
| Ime cha dhammā visesabhāgiyā. | These six dhammas are on the side of distinction. | |
| (Cha) "katame cha dhammā duppaṭivijjhā? | • “Which six dhammas are hard to penetrate? | |
| Cha nissaraṇiyā dhātuyo – idhāvuso, bhikkhu evaṃ vadeyya – 'mettā hi kho me, cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā, atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatī'ti. | Six properties that are means of escape: There is the case, friends, where a monk might say, ‘Although goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, still ill will keeps overpowering my mind.’ | |
| So 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi. | He should be told, ‘Don’t say that. You shouldn’t speak in that way. | |
| Na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. | Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. | |
| Aṭṭhānametaṃ āvuso anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya. | It’s impossible, there is no way that—when goodwill has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release— | |
| Atha ca panassa byāpādo cittaṃ pariyādāya ṭhassatīti, netaṃ ṭhānaṃ vijjati. | ill will would still keep overpowering the mind. That possibility doesn’t exist, | |
| Nissaraṇaṃ hetaṃ, āvuso, byāpādassa, yadidaṃ mettācetovimuttī'ti. | for this is the escape from ill will: goodwill as an awareness-release.’ | |
| "Idha panāvuso, bhikkhu evaṃ vadeyya – 'karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā. | “And further, there is the case where a monk might say, ‘Although compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, | |
| Atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatī'ti. | still harmfulness keeps overpowering my mind.’ | |
| So – 'mā hevaṃ' tissa vacanīyo, 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi - pe - nissaraṇaṃ hetaṃ, āvuso, vihesāya, yadidaṃ karuṇācetovimuttī'ti. | He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when compassion has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—harmfulness would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from harmfulness: compassion as an awareness-release.’ | |
| "Idha panāvuso, bhikkhu evaṃ vadeyya – 'muditā hi kho me cetovimutti bhāvitā - pe - atha ca pana me arati cittaṃ pariyādāya tiṭṭhatī'ti. | “And further, there is the case where a monk might say, ‘Although empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, still resentment keeps overpowering my mind.’ | |
| So – 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca - pe - nissaraṇaṃ hetaṃ, āvuso aratiyā, yadidaṃ muditācetovimuttī'ti. | He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when empathetic joy has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—resentment would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from resentment: empathetic joy as an awareness-release.’ | |
| "Idha panāvuso, bhikkhu evaṃ vadeyya – 'upekkhā hi kho me cetovimutti bhāvitā - pe - atha ca pana me rāgo cittaṃ pariyādāya tiṭṭhatī'ti. | “And further, there is the case where a monk might say, ‘Although equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, still passion keeps overpowering my mind.’ | |
| So – 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca - pe - nissaraṇaṃ hetaṃ, āvuso, rāgassa yadidaṃ upekkhācetovimuttī'ti. | He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when equanimity has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—passion would still keep overpowering the mind. That possibility doesn’t exist, for this is the escape from passion: equanimity as an awareness-release.’ | |
| "Idha panāvuso, bhikkhu evaṃ vadeyya – 'animittā hi kho me cetovimutti bhāvitā - pe - atha ca pana me nimittānusāri viññāṇaṃ hotī'ti. | “And further, there is the case where a monk might say, ‘Although the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken by me as my awareness-release, still my consciousness follows the drift of signs.’ | |
| So – 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca - pe - nissaraṇaṃ hetaṃ, āvuso, sabbanimittānaṃ yadidaṃ animittā cetovimuttī'ti. | He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. It’s impossible, there is no way that—when the signless has been developed, pursued, handed the reins, taken as a basis, steadied, consolidated, & well undertaken as an awareness-release—consciousness would follow the drift of signs. That possibility doesn’t exist, for this is the escape from all signs: the signless as an awareness-release.’ | |
| "Idha panāvuso, bhikkhu evaṃ vadeyya – 'asmīti kho me vigataṃ, ayamahamasmīti na samanupassāmi, atha ca pana me vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya tiṭṭhatī'ti. | “And further, there is the case where a monk might say, ‘Although “I am” is gone, and I do not assume that “I am this,” still the arrow of uncertainty & perplexity keeps overpowering my mind.’ | |
| So – 'mā hevaṃ' tissa vacanīyo 'māyasmā evaṃ avaca, mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyya. | He should be told, ‘Don’t say that. You shouldn’t speak in that way. Don’t misrepresent the Blessed One, for it’s not right to misrepresent the Blessed One, and the Blessed One wouldn’t say that. | |
| Aṭṭhānametaṃ, āvuso, anavakāso yaṃ asmīti vigate ayamahamasmīti asamanupassato. | It’s impossible, there is no way that—when “I am” is gone, and “I am this” is not assumed— | |
| Atha ca panassa vicikicchākathaṃkathāsallaṃ cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjati. | the arrow of uncertainty & perplexity would keep overpowering the mind. That possibility doesn’t exist, | |
| Nissaraṇaṃ hetaṃ, āvuso, vicikicchākathaṃkathāsallassa, yadidaṃ asmimānasamugghāṭo'ti. | for this is the escape from the arrow of uncertainty & perplexity: the uprooting of the conceit, “I am”.’ | |
| Ime cha dhammā duppaṭivijjhā. | “These six dhammas are hard to penetrate. | |
| (Ja) "katame cha dhammā uppādetabbā? | • “Which six dhammas should be made to arise? | |
| Cha satatavihārā. | Six persevering dwellings: | |
| Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. | There is the case, friends, where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert. | |
| Sotena saddaṃ sutvā - pe - ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. | On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On sensing a tactile sensation via the body… On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert. | |
| Ime cha dhammā uppādetabbā. | These six dhammas should be made to arise. | |
| (Jha) "katame cha dhammā abhiññeyyā? | • “Which six dhammas should be directly known? | |
| Cha anuttariyāni – dassanānuttariyaṃ, savanānuttariyaṃ, lābhānuttariyaṃ, sikkhānuttariyaṃ, pāricariyānuttariyaṃ, anussatānuttariyaṃ. | Six things that are unsurpassed: unsurpassed vision, unsurpassed hearing, unsurpassed gains, unsurpassed trainings, unsurpassed service, unsurpassed objects of recollection. |
мда, сравните
https://tipitaka.theravada.su/p/18014 Все комментарии (1) |
| Ime cha dhammā abhiññeyyā. | These six dhammas should be directly known. | |
| (Ña) "katame cha dhammā sacchikātabbā? | • “Which six dhammas should be realized? | |
| Cha abhiññā – idhāvuso, bhikkhu anekavihitaṃ iddhividhaṃ paccanubhoti – ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti. | Six direct knowledges: There is the case, friends, where a monk wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. | |
| Āvibhāvaṃ tirobhāvaṃ. | He appears. He vanishes. | |
| Tirokuṭṭaṃ tiropākāraṃ tiropabbataṃ asajjamāno gacchati seyyathāpi ākāse. | He goes unimpeded through walls, ramparts, and mountains as if through space. | |
| Pathaviyāpi ummujjanimujjaṃ karoti seyyathāpi udake. | He dives in and out of the earth as if it were water. | |
| Udakepi abhijjamāne gacchati seyyathāpi pathaviyaṃ. | He walks on water without sinking as if it were dry land. | |
| Ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo. | Sitting cross-legged he flies through the air like a winged bird. | |
| Imepi candimasūriye evaṃmahiddhike evaṃmahānubhāve pāṇinā parāmasati parimajjati. | With his hand he touches and strokes even the sun and moon, so mighty and powerful. | |
| Yāva brahmalokāpi kāyena vasaṃ vatteti. | He exercises influence with his body even as far as the Brahmā worlds. | |
| "Dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca, ye dūre santike ca. | “He hears—by means of the divine ear-element, purified & surpassing the human—both kinds of sounds: divine & human, whether near or far. | |
| "Parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajānāti [jānāti (syā. kaṃ.)], sarāgaṃ vā cittaṃ sarāgaṃ cittanti pajānāti - pe - avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānāti. | “He discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. | |
| "So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ ekampi jātiṃ - pe - iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati. | He discerns a mind with passion as ‘a mind with passion,’ and a mind without passion as ‘a mind without passion.’ He discerns a mind with aversion as ‘a mind with aversion,’ and a mind without aversion as ‘a mind without aversion.’ He discerns a mind with delusion as ‘a mind with delusion,’ and a mind without delusion as ‘a mind without delusion.’ He discerns a restricted mind as ‘a restricted mind,’ and a scattered mind as ‘a scattered mind.’ He discerns an enlarged mind as ‘an enlarged mind,’ and an unenlarged mind as ‘an unenlarged mind.’ He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ and an unsurpassed mind as ‘an unsurpassed mind.’ He discerns a concentrated mind as ‘a concentrated mind,’ and an unconcentrated mind as ‘an unconcentrated mind.’ He discerns a released mind as ‘a released mind,’ and an unreleased mind as ‘an unreleased mind.’ | |
| "Dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate yathākammūpage satte pajānāti - pe - | “He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details. “He sees—by means of the divine eye, purified and surpassing the human—beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, & mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, & mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified & surpassing the human—he sees beings passing away & re-appearing, and he discerns how they are inferior & superior, beautiful & ugly, fortunate & unfortunate in accordance with their kamma. | |
| "Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati. | “Through the ending of the effluents, he enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here-&-now. | |
| Ime cha dhammā sacchikātabbā. | “These six dhammas should be realized. | |
| "Iti ime saṭṭhi dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These sixty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Satta dhammā Таблица Палийский оригинал |
||
| 357."Satta dhammā bahukārā - pe - satta dhammā sacchikātabbā. | “Seven dhammas, friends, are very helpful. Seven dhammas should be developed. Seven dhammas should be comprehended. Seven dhammas should be abandoned. Seven dhammas are on the side of decline. Seven dhammas are on the side of distinction. Seven dhammas are hard to penetrate. Seven dhammas should be made to arise. Seven dhammas should be directly known. Seven dhammas should be realized. | |
| (Ka) "katame satta dhammā bahukārā? | • “Which seven dhammas are very helpful? | |
| Satta ariyadhanāni – saddhādhanaṃ, sīladhanaṃ, hiridhanaṃ, ottappadhanaṃ, sutadhanaṃ, cāgadhanaṃ, paññādhanaṃ. | Seven noble treasures: the treasure of conviction, the treasure of virtue, the treasure of a sense of shame, the treasure of a sense of compunction, the treasure of listening, the treasure of generosity, the treasure of discernment. | |
| Ime satta dhammā bahukārā. | These seven dhammas are very helpful. | |
| (Kha) "katame satta dhammā bhāvetabbā? | • “Which seven dhammas should be developed? | |
| Satta sambojjhaṅgā – satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo. | Seven factors for awakening: mindfulness as a factor for awakening, analysis of qualities as a factor for awakening, persistence as a factor for awakening, rapture as a factor for awakening, calm as a factor for awakening, concentration as a factor for awakening, equanimity as a factor for awakening. | |
| Ime satta dhammā bhāvetabbā. | These seven dhammas should be developed. | |
| (Ga) "katame satta dhammā pariññeyyā? | • “Which seven dhammas should be comprehended? | |
| Satta viññāṇaṭṭhitiyo – santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. | Seven stations of consciousness: Friends, there are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, & some beings in the lower realms. | |
| Ayaṃ paṭhamā viññāṇaṭṭhiti. | This is the first station of consciousness. | |
| "Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. | “There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna). | |
| Ayaṃ dutiyā viññāṇaṭṭhiti. | This is the second station of consciousness. | |
| "Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. | “There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas. | |
| Ayaṃ tatiyā viññāṇaṭṭhiti. | This is the third station of consciousness. | |
| "Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. | “There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas. | |
| Ayaṃ catutthī viññāṇaṭṭhiti. | This is the fourth station of consciousness. | |
| "Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā - pe - 'ananto ākāso'ti ākāsānañcāyatanūpagā. | “There are beings who, 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,’ arrive at the dimension of the infinitude of space. | |
| Ayaṃ pañcamī viññāṇaṭṭhiti. | This is the fifth station of consciousness. | |
| "Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanūpagā. | “There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. | |
| Ayaṃ chaṭṭhī viññāṇaṭṭhiti. | This is the sixth station of consciousness. | |
| "Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. | “There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness. | |
| Ayaṃ sattamī viññāṇaṭṭhiti. | This is the seventh station of consciousness. | |
| Ime satta dhammā pariññeyyā. | “These seven dhammas should be comprehended. | |
| (Gha) "katame satta dhammā pahātabbā? | • “Which seven dhammas should be abandoned? | |
| Sattānusayā – kāmarāgānusayo, paṭighānusayo, diṭṭhānusayo, vicikicchānusayo, mānānusayo, bhavarāgānusayo, avijjānusayo. | Seven obsessions: the obsession of sensual passion, the obsession of resistance, the obsession of views, the obsession of uncertainty, the obsession of conceit, the obsession of passion for becoming, the obsession of ignorance. | |
| Ime satta dhammā pahātabbā. | These seven dhammas should be abandoned. | |
| (ṅa) "katame satta dhammā hānabhāgiyā? | • “Which seven dhammas are on the side of decline? | |
| Satta asaddhammā – idhāvuso, bhikkhu assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. | Seven untrue dhammas: There is the case, friends, where a monk is without conviction, without a sense of shame, without compunction, without learning, lazy, one of muddled truth, & undiscerning. | |
| Ime satta dhammā hānabhāgiyā. | These seven dhammas are on the side of decline. | |
| (Ca) "katame satta dhammā visesabhāgiyā? | • “Which seven dhammas are on the side of distinction? | |
| Satta saddhammā – idhāvuso, bhikkhu saddho hoti, hirimā [hiriko (syā. kaṃ.)] hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, upaṭṭhitassati hoti, paññavā hoti. | Seven true dhammas: There is the case, friends, where a monk has conviction, a sense of shame, compunction, learning, and is one of aroused persistence, established mindfulness, & discerning. | |
| Ime satta dhammā visesabhāgiyā. | These seven dhammas are on the side of distinction. | |
| (Cha) "katame satta dhammā duppaṭivijjhā? | • “Which seven dhammas are hard to penetrate? | |
| Satta sappurisadhammā – idhāvuso, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaññū ca. | Seven qualities of a person of integrity: There is the case, friends, where a monk is one with a sense of Dhamma, a sense of meaning, a sense of himself, a sense of moderation, a sense of time, a sense of social gatherings, & a sense of distinctions among individuals. | |
| Ime satta dhammā duppaṭivijjhā. | These seven dhammas are hard to penetrate. | |
| (Ja) "katame satta dhammā uppādetabbā? | • “Which seven dhammas should be made to arise? | |
| Satta saññā – aniccasaññā, anattasaññā, asubhasaññā, ādīnavasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. | Seven perceptions: the perception of inconstancy, the perception of not-self, the perception of unattractiveness, the perception of drawbacks, the perception of abandoning, the perception of dispassion, the perception of cessation. | |
| Ime satta dhammā uppādetabbā. | These seven dhammas should be made to arise. | |
| (Jha) "katame satta dhammā abhiññeyyā? | • “Which seven dhammas should be directly known? | |
| Satta niddasavatthūni – idhāvuso, bhikkhu sikkhāsamādāne tibbacchando hoti, āyatiñca sikkhāsamādāne avigatapemo. | Seven grounds for praise: There is the case, friends, where a monk has keen desire to undertake the training & has not discarded his love for undertaking the training in the future. | |
| Dhammanisantiyā tibbacchando hoti, āyatiñca dhammanisantiyā avigatapemo. | He has keen desire to attend carefully to the Dhamma… | |
| Icchāvinaye tibbacchando hoti, āyatiñca icchāvinaye avigatapemo. | to subdue his wants… | |
| Paṭisallāne tibbacchando hoti, āyatiñca paṭisallāne avigatapemo. | to find solitude… | |
| Vīriyāramme tibbacchando hoti, āyatiñca vīriyāramme avigatapemo. | to arouse persistence… | |
| Satinepakke tibbacchando hoti, āyatiñca satinepakke avigatapemo. | to be mindful & adept… | |
| Diṭṭhipaṭivedhe tibbacchando hoti, āyatiñca diṭṭhipaṭivedhe avigatapemo. | to penetrate (right) view & has not discarded his love for penetrating (right) view in the future. | |
| Ime satta dhammā abhiññeyyā. | These seven dhammas should be directly known. | |
| (Ña) "katame satta dhammā sacchikātabbā? | • “Which seven dhammas should be realized? | |
| Satta khīṇāsavabalāni – idhāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. | Seven strengths of one whose effluents are ended: There is the case, friends, where—for a monk whose effluents are ended—the inconstancy of all fabrications is well seen, as it has come to be, with right discernment. | |
| Yaṃpāvuso, khīṇāsavassa bhikkhuno aniccato sabbe saṅkhārā yathābhūtaṃ sammappaññāya sudiṭṭhā honti, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 'khīṇā me āsavā'ti. | The fact that—for a monk whose effluents are ended—the inconstancy of all fabrications is well seen, as it has come to be, with right discernment is a strength of a monk whose effluents are ended by which he knows, ‘My effluents are ended.’ | |
| "Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno aṅgārakāsūpamā kāmā yathābhūtaṃ sammappaññāya sudiṭṭhā honti. | “And further, for a monk whose effluents are ended, sensuality is well seen, as it has come to be, with right discernment, as being like a pit of burning embers… | |
| Yaṃpāvuso - pe - 'khīṇā me āsavā'ti. | […] | |
| "Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāraṃ vivekaṭṭhaṃ nekkhammābhirataṃ byantībhūtaṃ sabbaso āsavaṭṭhāniyehi dhammehi. | “And further, the heart of a monk whose effluents are ended is bent on seclusion, inclines to seclusion, slopes toward seclusion, delights in renunciation, and is entirely done with the things that would act as causes for the effluents.… | |
| Yaṃpāvuso - pe - 'khīṇā me āsavā'ti. | […] | |
| "Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno cattāro satipaṭṭhānā bhāvitā honti subhāvitā. | “And further, for a monk whose effluents are ended, the four establishings of mindfulness are developed, well developed.… | |
| Yaṃpāvuso - pe - 'khīṇā me āsavā'ti. | […] | |
| "Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno pañcindriyāni bhāvitāni honti subhāvitāni. | “And further, for a monk whose effluents are ended, the five faculties are developed, well developed.… | |
| Yaṃpāvuso - pe - 'khīṇā me āsavā'ti. | […] | |
| "Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno satta bojjhaṅgā bhāvitā honti subhāvitā. | “And further, for a monk whose effluents are ended, the seven factors for awakening are developed, well developed.… | |
| Yaṃpāvuso - pe - 'khīṇā me āsavā'ti. | […] | |
| "Puna caparaṃ, āvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito. | “And further, for a monk whose effluents are ended, the noble eightfold path is developed, well developed. | |
| Yaṃpāvuso, khīṇāsavassa bhikkhuno ariyo aṭṭhaṅgiko maggo bhāvito hoti subhāvito, idampi khīṇāsavassa bhikkhuno balaṃ hoti, yaṃ balaṃ āgamma khīṇāsavo bhikkhu āsavānaṃ khayaṃ paṭijānāti – 'khīṇā me āsavā'ti. | The fact that—for a monk whose effluents are ended—the noble eightfold path is developed, well developed, is a strength of a monk whose effluents are ended by which he knows, ‘My effluents are ended.’ | |
| Ime satta dhammā sacchikātabbā. | “These seven dhammas should be realized. | |
| "Itime sattati dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These seventy dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
| Paṭhamabhāṇavāro niṭṭhito. | ||
|
Aṭṭha dhammā Таблица Палийский оригинал |
||
| 358."Aṭṭha dhammā bahukārā - pe - aṭṭha dhammā sacchikātabbā. | “Eight dhammas, friends, are very helpful. Eight dhammas should be developed. Eight dhammas should be comprehended. Eight dhammas should be abandoned. Eight dhammas are on the side of decline. Eight dhammas are on the side of distinction. Eight dhammas are hard to penetrate. Eight dhammas should be made to arise. Eight dhammas should be directly known. Eight dhammas should be realized. | |
| (Ka) "katame aṭṭha dhammā bahukārā? | • “Which eight dhammas are very helpful? | |
| Aṭṭha hetū aṭṭha paccayā ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattanti. | Eight causes, eight requisite conditions lead to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. | |
| Katame aṭṭha? | Which eight? | |
| Idhāvuso, bhikkhu satthāraṃ [satthāraṃ vā (syā. ka.)] upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. | “There is the case, friends, where a monk lives in apprenticeship to the Teacher or to a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect. | |
| Ayaṃ paṭhamo hetu paṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya. | This, monks, is the first cause, the first requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, | |
| Paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | and to the increase, plenitude, development, & culmination of that which has already been acquired. | |
| "Taṃ kho pana satthāraṃ upanissāya viharati aññataraṃ vā garuṭṭhāniyaṃ sabrahmacāriṃ, yatthassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti pemañca gāravo ca. | “As he lives in apprenticeship under the Teacher or under a respectable companion in the holy life in whom he has established a strong sense of shame & compunction, love, & respect, | |
| Te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati – 'idaṃ, bhante, kathaṃ? | he approaches him at the appropriate times to quiz & cross-question him: ‘What, venerable sir, | |
| Imassa ko attho'ti? | is the meaning of this statement?’ | |
| Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānī [anuttānikatañca uttāniṃ (ka.)] karonti, anekavihitesu ca kaṅkhāṭṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti. | He [the Teacher or the respectable companion in the holy life] reveals what is hidden, makes plain what is obscure, and dispels perplexity in many kinds of perplexing things. | |
| Ayaṃ dutiyo hetu dutiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya, vepullāya bhāvanāya pāripūriyā saṃvattati. | This is the second cause, the second requisite condition… | |
| "Taṃ kho pana dhammaṃ sutvā dvayena vūpakāsena sampādeti – kāyavūpakāsena ca cittavūpakāsena ca. | “Having heard the Dhamma, he [the student] achieves a twofold seclusion: seclusion in body & seclusion in mind. | |
| Ayaṃ tatiyo hetu tatiyo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | This is the third cause, the third requisite condition… | |
| "Puna caparaṃ, āvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu. | “He is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. | |
| Ayaṃ catuttho hetu catuttho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | This is the fourth cause, the fourth requisite condition… | |
| "Puna caparaṃ, āvuso, bhikkhu bahussuto hoti sutadharo sutasannicayo. | “He has heard much, has retained what he has heard, has stored what he has heard. | |
| Ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthā sabyañjanā kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā diṭṭhiyā suppaṭividdhā. | Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning & expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well penetrated in terms of his views. | |
| Ayaṃ pañcamo hetu pañcamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | This is the fifth cause, the fifth requisite condition… | |
| "Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati akusalānaṃ dhammānaṃ pahānāya, kusalānaṃ dhammānaṃ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. | “He keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. | |
| Ayaṃ chaṭṭho hetu chaṭṭho paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | This is the sixth cause, the sixth requisite condition… | |
| "Puna caparaṃ, āvuso, bhikkhu satimā hoti paramena satinepakkena samannāgato. | [blank] | |
| Cirakatampi cirabhāsitampi saritā anussaritā. | [blank] | |
| Ayaṃ sattamo hetu sattamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | This is the seventh cause, the seventh requisite condition… | |
| "Puna caparaṃ, āvuso, bhikkhu pañcasu upādānakkhandhesu, udayabbayānupassī viharati – 'iti rūpaṃ iti rūpassa samudayo iti rūpassa atthaṅgamo; iti vedanā iti vedanāya samudayo iti vedanāya atthaṅgamo; iti saññā iti saññāya samudayo iti saññāya atthaṅgamo; iti saṅkhārā iti saṅkhārānaṃ samudayo iti saṅkhārānaṃ atthaṅgamo; iti viññāṇaṃ iti viññāṇassa samudayo iti viññāṇassa atthaṅgamo'ti. | “He remains focused on arising & passing away with regard to the five aggregates: ‘Such is form, such its origination, such its disappearance. Such is feeling… Such is perception… Such are fabrications… Such is consciousness, such its origination, such its disappearance.’ | |
| Ayaṃ aṭṭhamo hetu aṭṭhamo paccayo ādibrahmacariyikāya paññāya appaṭiladdhāya paṭilābhāya, paṭiladdhāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattati. | This, monks, is the eighth cause, the eighth requisite condition that leads to the acquiring of the as-yet-unacquired discernment that is basic to the holy life, and to the increase, plenitude, development, & culmination of that which has already been acquired. | |
| Ime aṭṭha dhammā bahukārā. | “These eight dhammas are very helpful. | |
| (Kha) "katame aṭṭha dhammā bhāvetabbā? | • “Which eight dhammas should be developed? | |
| Ariyo aṭṭhaṅgiko maggo seyyathidaṃ – sammādiṭṭhi, sammāsaṅkappo, sammāvācā, sammākammanto, sammāājīvo, sammāvāyāmo, sammāsati, sammāsamādhi. | The noble eightfold path, i.e., right view, right resolve, right speech, right action, right livelihood, right effort, right mindfulness, right concentration. | |
| Ime aṭṭha dhammā bhāvetabbā. | These eight dhammas should be developed. | |
| (Ga) "katame aṭṭha dhammā pariññeyyā? | • “Which eight dhammas should be comprehended? | |
| 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. | |
| Ime aṭṭha dhammā pariññeyyā. | These eight dhammas should be comprehended. | |
| (Gha) "katame aṭṭha dhammā pahātabbā? | • “Which eight dhammas should be abandoned? | |
| 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. | |
| Ime aṭṭha dhammā pahātabbā. | These eight dhammas should be abandoned. | |
| (ṅa) "katame aṭṭha dhammā hānabhāgiyā? | • “Which eight dhammas are on the side of decline? | |
| Aṭṭha kusītavatthūni. | Eight grounds for laziness: | |
| Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontassa kāyo kilamissati, handāhaṃ nipajjāmī'ti. | There is the case, friends, where a monk has some work to do. 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 - pe - 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 - pe - 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 - pe - idaṃ pañcamaṃ kusītavatthu. | 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 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 - pe - 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, tassa evaṃ hoti – 'uppanno kho me ayaṃ appamattako ābādho atthi kappo nipajjituṃ, handāhaṃ nipajjāmī'ti. | “Then there is the case where a monk comes down with a slight illness. The thought occurs to him: ‘I have come down with a slight illness. There’s a need to lie down.’ | |
| So nipajjati - pe - 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 gilānāvuṭṭhito 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 gilānāvuṭṭhito aciravuṭṭhito gelaññā. | The thought occurs to him: ‘I have recovered from my illness. It’s not long after my recovery. | |
| Tassa me kāyo dubbalo akammañño, handāhaṃ nipajjāmī'ti. | This body of mine is weak & unsuitable for work. Why don’t I lie down?’ | |
| So nipajjati - pe - idaṃ aṭṭhamaṃ 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 eighth ground for laziness. | |
| Ime aṭṭha dhammā hānabhāgiyā. | “These eight dhammas are on the side of decline. | |
| (Ca) "katame aṭṭha dhammā visesabhāgiyā? | • “Which eight dhammas are on the side of distinction? | |
| Aṭṭha ārambhavatthūni. | Eight grounds for the arousal of energy: | |
| Idhāvuso, bhikkhunā kammaṃ kātabbaṃ hoti, tassa evaṃ hoti – 'kammaṃ kho me kātabbaṃ bhavissati, kammaṃ kho pana me karontena na sukaraṃ buddhānaṃ sāsanaṃ manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāyā'ti. | There is the case, friends, where a monk has some work to do. 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 manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - 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 manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ tatiyaṃ ārambhavatthu. | 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. 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 manasikātuṃ, handāhaṃ vīriyaṃ ārabhāmi - pe - 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 - 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. | 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. | |
| Tassa me kāyo balavā kammañño, handāhaṃ vīriyaṃ ārabhāmi - pe - idaṃ chaṭṭhaṃ ārambhavatthu. | 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 - 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. | |
| Ime aṭṭha dhammā visesabhāgiyā. | “These eight dhammas are on the side of distinction. | |
| (Cha) "katame aṭṭha dhammā duppaṭivijjhā? | • “Which eight dhammas are hard to penetrate? | |
| Aṭṭha akkhaṇā asamayā brahmacariyavāsāya. | Eight inopportune, untimely situations for leading the holy life: | |
| Idhāvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito. | There is the case, friends, where a Tathāgata appears in the world, worthy & rightly self-awakened. The Dhamma is taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone. | |
| Ayañca puggalo nirayaṃ upapanno hoti. | But this person is reborn in hell. | |
| Ayaṃ paṭhamo akkhaṇo asamayo brahmacariyavāsāya. | This is the first inopportune, untimely situation for leading the holy life. | |
| "Puna caparaṃ, āvuso, tathāgato ca loke uppanno hoti arahaṃ sammāsambuddho, dhammo ca desiyati opasamiko parinibbāniko sambodhagāmī sugatappavedito, ayañca puggalo tiracchānayoniṃ upapanno hoti. | “And further, there is the case where a Tathāgata appears in the world… but this person is reborn in an animal womb… | |
| Ayaṃ dutiyo akkhaṇo asamayo brahmacariyavāsāya. | […] | |
| "Puna caparaṃ - pe - pettivisayaṃ upapanno hoti. | in the realm of the hungry ghosts… | |
| Ayaṃ tatiyo akkhaṇo asamayo brahmacariyavāsāya. | […] | |
| "Puna caparaṃ - pe - aññataraṃ dīghāyukaṃ devanikāyaṃ upapanno hoti. | in a certain host of long-lived devas… or | |
| Ayaṃ catuttho akkhaṇo asamayo brahmacariyavāsāya. | […] | |
| "Puna caparaṃ - pe - paccantimesu janapadesu paccājāto hoti milakkhesu aviññātāresu, yattha natthi gati bhikkhūnaṃ bhikkhunīnaṃ upāsakānaṃ upāsikānaṃ. | he is born in a border region among ignorant barbarians where there is no opening for monks, nuns, male lay followers, or female lay followers to go.… | |
| Ayaṃ pañcamo akkhaṇo asamayo brahmacariyavāsāya. | […] | |
| "Puna caparaṃ - pe - ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti micchādiṭṭhiko viparītadassano – 'natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ, natthi sukatadukkaṭānaṃ kammānaṃ phalaṃ vipāko, natthi ayaṃ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī'ti. | “Or he is born in the Middle Country [the middle Ganges Valley] but he has wrong views & skewed vision: ‘There is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father; there are no spontaneously reborn beings; there are no contemplatives or brahmans who, faring rightly & practicing rightly, proclaim this world & the next after having directly known & realized it for themselves.’ … | |
| Ayaṃ chaṭṭho akkhaṇo asamayo brahmacariyavāsāya. | […] | |
| "Puna caparaṃ - pe - ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti duppañño jaḷo eḷamūgo, nappaṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. | “Or he is born in the Middle Country but he is undiscerning, dull, drooling, incapable of knowing the meaning of what is well-said or ill-said. | |
| Ayaṃ sattamo akkhaṇo asamayo brahmacariyavāsāya. | This is the seventh inopportune, untimely situation for leading the holy life. | |
| "Puna caparaṃ - pe - ayañca puggalo majjhimesu janapadesu paccājāto hoti, so ca hoti paññavā ajaḷo aneḷamūgo, paṭibalo subhāsitadubbhāsitānamatthamaññātuṃ. | “And further, a Tathāgata does not appear in the world, worthy & rightly self-awakened. The Dhamma is not taught that leads to stilling, to total unbinding, to self-awakening as declared by One Well-gone. This person is born in the Middle Country and is discerning, not dull, not drooling, capable of knowing the meaning of what is well-said or ill-said. | |
| Ayaṃ aṭṭhamo akkhaṇo asamayo brahmacariyavāsāya. | This is the eighth inopportune, untimely situation for leading the holy life. | |
| Ime aṭṭha dhammā duppaṭivijjhā. | “These eight dhammas are hard to penetrate. | |
| (Ja) "katame aṭṭha dhammā uppādetabbā? | • “Which eight dhammas should be made to arise? | |
| Aṭṭha mahāpurisavitakkā – appicchassāyaṃ dhammo, nāyaṃ dhammo mahicchassa. | Eight thoughts of a great person: ‘This Dhamma is for one who is modest, not for one who is self-aggrandizing. | |
| Santuṭṭhassāyaṃ dhammo, nāyaṃ dhammo asantuṭṭhassa. | This Dhamma is for one who is content, not for one who is discontent. | |
| Pavivittassāyaṃ dhammo, nāyaṃ dhammo saṅgaṇikārāmassa. | This Dhamma is for one who is reclusive, not for one who is entangled. | |
| Āraddhavīriyassāyaṃ dhammo, nāyaṃ dhammo kusītassa. | This Dhamma is for one whose persistence is aroused, not for one who is lazy. | |
| Upaṭṭhitasatissāyaṃ dhammo, nāyaṃ dhammo muṭṭhassatissa. | This Dhamma is for one whose mindfulness is established, not for one whose mindfulness is confused. | |
| Samāhitassāyaṃ dhammo, nāyaṃ dhammo asamāhitassa. | This Dhamma is for one whose mind is concentrated, not for one whose mind is unconcentrated. | |
| Paññavato [paññāvato (sī. pī.)] ayaṃ dhammo, nāyaṃ dhammo duppaññassa. | This Dhamma is for one endowed with discernment, not for one whose discernment is weak. | |
| Nippapañcassāyaṃ dhammo, nāyaṃ dhammo papañcārāmassāti [nippapañcārāmassa ayaṃ dhammo nippapañcaratino, nāyaṃ dhammo papañcārāmassa papañcaratinoti (sī. syā. pī.) aṅguttarepi tatheva dissati. aṭṭhakathāṭīkā pana oloketabbā] ime aṭṭha dhammā uppādetabbā. | This Dhamma is for one who enjoys non-objectification, who delights in non-objectification, not for one who enjoys & delights in objectification.’ “These eight dhammas should be made to arise. | |
| (Jha) "katame aṭṭha dhammā abhiññeyyā? | • “Which eight dhammas should be directly known? | |
| Aṭṭha abhibhāyatanāni – ajjhattaṃ rūpasaññī eko bahiddhā rūpāni passati parittāni suvaṇṇadubbaṇṇāni, 'tāni abhibhuyya jānāmi passāmī'ti – evaṃsaññī hoti. | Eight dimensions of (mental) mastery: 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. | Just as a flax-flower is blue, blue in its color, blue in its features, blue in its glow, | |
| Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ nīlaṃ nīlavaṇṇaṃ nīlanidassanaṃ nīlanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati nīlāni nīlavaṇṇāni nīlanidassanāni nīlanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | or just as Vārāṇasī muslin, smooth on both sides, is blue, blue in its color, blue in its features, blue in its glow, 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 pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ. | Just as a kaṇṇikāra-flower is yellow, yellow in its color, yellow in its features, yellow in its glow, | |
| Seyyathā vā pana taṃ vatthaṃ bārāṇaseyyakaṃ ubhatobhāgavimaṭṭhaṃ pītaṃ pītavaṇṇaṃ pītanidassanaṃ pītanibhāsaṃ, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati pītāni pītavaṇṇāni pītanidassanāni pītanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | or just as Vārāṇasī muslin, smooth on both sides, is yellow, yellow in its color, yellow in its features, yellow in its glow, 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, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati lohitakāni lohitakavaṇṇāni lohitakanidassanāni lohitakanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | 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, 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, evameva ajjhattaṃ arūpasaññī eko bahiddhā rūpāni passati odātāni odātavaṇṇāni odātanidassanāni odātanibhāsāni, 'tāni abhibhuyya jānāmi passāmī'ti evaṃsaññī hoti. | 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, 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. | |
| Ime aṭṭha dhammā abhiññeyyā. | “These eight dhammas should be directly known. | |
| (Ña) "katame aṭṭha dhammā sacchikātabbā? | • “Which eight dhammas should be realized? | |
| Aṭṭha vimokkhā – rūpī rūpāni passati. | Eight emancipations: Possessed of form, one sees forms. | |
| Ayaṃ paṭhamo vimokkho. | This is the first emancipation. | |
| "Ajjhattaṃ arūpasaññī eko 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 saññāvedayitanirodhaṃ 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 aṭṭha dhammā sacchikātabbā. | “These eight dhammas should be realized. | |
| "Iti ime asīti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These eighty dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Nava dhammā Таблица Палийский оригинал |
||
| 359."Nava dhammā bahukārā - pe - nava dhammā sacchikātabbā. | “Nine dhammas, friends, are very helpful. Nine dhammas should be developed. Nine dhammas should be comprehended. Nine dhammas should be abandoned. Nine dhammas are on the side of decline. Nine dhammas are on the side of distinction. Nine dhammas are hard to penetrate. Nine dhammas should be made to arise. Nine dhammas should be directly known. Nine dhammas should be realized. | |
| (Ka) "katame nava dhammā bahukārā? | • “Which nine dhammas are very helpful? | |
| Nava yonisomanasikāramūlakā dhammā, yonisomanasikaroto pāmojjaṃ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṃ vedeti, sukhino cittaṃ samādhiyati, samāhite citte yathābhūtaṃ jānāti passati, yathābhūtaṃ jānaṃ passaṃ nibbindati, nibbindaṃ virajjati, virāgā vimuccati. | Nine dhammas rooted in appropriate attention: In one who is appropriately attentive, joy is born. When one is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated. When the mind is concentrated, one knows & sees what has come to be. Knowing & seeing what has come to be, one is disenchanted. Disenchanted, one becomes dispassionate. From dispassion, one is released. | |
| Ime nava dhammā bahukārā. | “These nine dhammas are very helpful. | |
| (Kha) "katame nava dhammā bhāvetabbā? | • “Which nine dhammas should be developed? | |
| Nava pārisuddhipadhāniyaṅgāni – sīlavisuddhi pārisuddhipadhāniyaṅgaṃ, cittavisuddhi pārisuddhipadhāniyaṅgaṃ, diṭṭhivisuddhi pārisuddhipadhāniyaṅgaṃ, kaṅkhāvitaraṇavisuddhi pārisuddhipadhāniyaṅgaṃ, maggāmaggañāṇadassana – visuddhi pārisuddhipadhāniyaṅgaṃ, paṭipadāñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, ñāṇadassanavisuddhi pārisuddhipadhāniyaṅgaṃ, paññāvisuddhi pārisuddhipadhāniyaṅgaṃ, vimuttivisuddhi pārisuddhipadhāniyaṅgaṃ. | Nine factors of exertion for full purity: the purity-of-virtue factor of exertion for full purity, the purity-of-mind [concentration] factor of exertion for full purity, the purity-of-view factor of exertion for full purity, the purity-of-overcoming-doubt factor of exertion for full purity, the purity-of-knowledge-&-vision-of-what-is-&-is-not the-path factor of exertion for full purity, the purity-of-knowledge-&-vision-of-the-way factor of exertion for full purity, the purity-of-knowledge-&-vision factor of exertion for full purity, the purity-of-discernment factor of exertion for full purity, the purity-of-release factor of exertion for full purity. | |
| Ime nava dhammā bhāvetabbā. | “These nine dhammas should be developed. | |
| (Ga) "katame nava dhammā pariññeyyā? | • “Which nine dhammas should be comprehended? | |
| Nava sattāvāsā – santāvuso, sattā nānattakāyā nānattasaññino, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. | Nine abodes for beings: There are beings with multiplicity of body & multiplicity of perception, such as human beings, some devas, and some beings in the lower realms. | |
| Ayaṃ paṭhamo sattāvāso. | This is the first abode for beings. | |
| "Santāvuso, sattā nānattakāyā ekattasaññino, seyyathāpi devā brahmakāyikā paṭhamābhinibbattā. | “There are beings with multiplicity of body & singularity of perception, such as the devas of Brahmā’s retinue generated by the first (jhāna). | |
| Ayaṃ dutiyo sattāvāso. | This is the second abode for beings. | |
| "Santāvuso, sattā ekattakāyā nānattasaññino, seyyathāpi devā ābhassarā. | “There are beings with singularity of body & multiplicity of perception, such as the Radiant Devas. | |
| Ayaṃ tatiyo sattāvāso. | This is the third abode for beings. | |
| "Santāvuso, sattā ekattakāyā ekattasaññino, seyyathāpi devā subhakiṇhā. | “There are beings with singularity of body & singularity of perception, such as the Beautiful Black Devas. | |
| Ayaṃ catuttho sattāvāso. | This is the fourth abode for beings. | |
| "Santāvuso, sattā asaññino appaṭisaṃvedino, seyyathāpi devā asaññasattā. | “There are beings who are non-percipient, insensitive, such as the Non-percipient-being Devas. | |
| Ayaṃ pañcamo sattāvāso. | This is the fifth abode for beings. | |
| "Santāvuso, sattā sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanūpagā. | “There are beings who, 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,’ arrive at the dimension of the infinitude of space. | |
| Ayaṃ chaṭṭho sattāvāso. | This is the sixth abode for beings. | |
| "Santāvuso, sattā sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanūpagā. | “There are beings who, with the complete transcending of the dimension of the infinitude of space, (perceiving,) ‘Infinite consciousness,’ arrive at the dimension of the infinitude of consciousness. | |
| Ayaṃ sattamo sattāvāso. | This is the seventh abode for beings. | |
| "Santāvuso, sattā sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanūpagā. | “There are beings who, with the complete transcending of the dimension of the infinitude of consciousness, (perceiving,) ‘There is nothing,’ arrive at the dimension of nothingness. | |
| Ayaṃ aṭṭhamo sattāvāso. | This is the eighth abode for beings. | |
| "Santāvuso, sattā sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanūpagā. | “There are beings who, with the complete transcending of the dimension of nothingness, arrive at the dimension of neither perception nor non-perception. | |
| Ayaṃ navamo sattāvāso. | This is the ninth abode for beings. | |
| Ime nava dhammā pariññeyyā. | “These nine dhammas should be comprehended. | |
| (Gha) "katame nava dhammā pahātabbā? | • “Which nine dhammas should be abandoned? | |
| Nava taṇhāmūlakā dhammā – taṇhaṃ paṭicca pariyesanā, pariyesanaṃ paṭicca lābho, lābhaṃ paṭicca vinicchayo, vinicchayaṃ paṭicca chandarāgo, chandarāgaṃ paṭicca ajjhosānaṃ, ajjhosānaṃ paṭicca pariggaho, pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho, ārakkhādhikaraṇaṃ [ārakkhādhikaraṇaṃ paṭicca (syā. pī. ka.)] daṇḍādānasatthādānakalahaviggahavivādatuvaṃtuvaṃpesuññamusāvādā aneke pāpakā akusalā dhammā sambhavanti. | Nine dhammas rooted in craving: seeking is dependent on craving; acquisition is dependent on seeking; ascertainment is dependent on acquisition; desire & passion is dependent on ascertainment; attachment is dependent on desire & passion; possessiveness is dependent on attachment; stinginess is dependent on possessiveness; defensiveness is dependent on stinginess; and because of defensiveness, dependent on defensiveness, various evil, unskillful phenomena come into play: the taking up of sticks & knives; conflicts, quarrels, & disputes; accusations, divisive speech, & lies. | |
| Ime nava dhammā pahātabbā. | “These nine dhammas should be abandoned. | |
| (ṅa) "katame nava dhammā hānabhāgiyā? | • “Which nine dhammas are on the side of decline? | |
| Nava āghātavatthūni – 'anatthaṃ me acarī'ti āghātaṃ bandhati, 'anatthaṃ me caratī'ti āghātaṃ bandhati, 'anatthaṃ me carissatī'ti āghātaṃ bandhati; 'piyassa me manāpassa anatthaṃ acarī'ti āghātaṃ bandhati - pe - 'anatthaṃ caratī'ti āghātaṃ bandhati - pe - 'anatthaṃ carissatī'ti āghātaṃ bandhati; 'appiyassa me amanāpassa atthaṃ acarī'ti āghātaṃ bandhati - pe - 'atthaṃ caratī'ti āghātaṃ bandhati - pe - 'atthaṃ carissatī'ti āghātaṃ bandhati. | Nine grounds for hatred: “(Thinking,) ‘He has done me harm,’ one binds hatred. ‘He is doing me harm,’ one binds hatred. ‘He is going to do me harm,’ one binds hatred. ‘He has done harm to people who are dear & pleasing to me,’ one binds hatred. ‘He is doing harm to people who are dear & pleasing to me,’ one binds hatred. ‘He is going to do harm to people who are dear & pleasing to me,’ one binds hatred. ‘He has aided people who are not dear or pleasing to me,’ one binds hatred. ‘He is aiding people who are not dear or pleasing to me,’ one binds hatred. ‘He is going to aid people who are not dear or pleasing to me,’ one binds hatred. | |
| Ime nava dhammā hānabhāgiyā. | “These nine dhammas are on the side of decline. | |
| (Ca) "katame nava dhammā visesabhāgiyā? | • “Which nine dhammas are on the side of distinction? | |
| Nava āghātapaṭivinayā – 'anatthaṃ me acari, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'anatthaṃ me carati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'anatthaṃ me carissati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'piyassa me manāpassa anatthaṃ acari - pe - anatthaṃ carati - pe - anatthaṃ carissati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti; 'appiyassa me amanāpassa atthaṃ acari - pe - atthaṃ carati - pe - atthaṃ carissati, taṃ kutettha labbhā'ti āghātaṃ paṭivineti. | Nine ways of subduing hatred: (Thinking,) ‘He has done me harm. But what should I expect?’ one subdues hatred. ‘He is doing me harm. But what should I expect?’ one subdues hatred. ‘He is going to do me harm. But what should I expect?’ one subdues hatred. ‘He has done harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘He is doing harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘He is going to do harm to people who are dear & pleasing to me. But what should I expect?’ one subdues hatred. ‘He has aided people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. ‘He is aiding people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. ‘He is going to aid people who are not dear or pleasing to me. But what should I expect?’ one subdues hatred. | |
| Ime nava dhammā visesabhāgiyā. | “These nine dhammas are on the side of distinction. | |
| (Cha) "katame nava dhammā duppaṭivijjhā? | • “Which nine dhammas are hard to penetrate? | |
| Nava nānattā – dhātunānattaṃ paṭicca uppajjati phassanānattaṃ, phassanānattaṃ paṭicca uppajjati vedanānānattaṃ, vedanānānattaṃ paṭicca uppajjati saññānānattaṃ, saññānānattaṃ paṭicca uppajjati saṅkappanānattaṃ, saṅkappanānattaṃ paṭicca uppajjati chandanānattaṃ, chandanānattaṃ paṭicca uppajjati pariḷāhanānattaṃ, pariḷāhanānattaṃ paṭicca uppajjati pariyesanānānattaṃ, pariyesanānānattaṃ paṭicca uppajjati lābhanānattaṃ. | Nine multiplicities: Dependent on a multiplicity of properties, there arises a multiplicity of contacts. Dependent on a multiplicity of contacts, there arises a multiplicity of feelings. Dependent on a multiplicity of feelings, there arises a multiplicity of perceptions. Dependent on a multiplicity of perceptions, there arises a multiplicity of resolves. Dependent on a multiplicity of resolves, there arises a multiplicity of desires. Dependent on a multiplicity of desires, there arises a multiplicity of fevers. Dependent on a multiplicity of fevers, there arises a multiplicity of searches. Dependent on a multiplicity of searches, there arises a multiplicity of gains. | |
| Ime nava dhammā duppaṭivijjhā. | “These nine dhammas are hard to penetrate. | |
| (Ja) "katame nava dhammā uppādetabbā? | • “Which nine dhammas should be made to arise? | |
| Nava saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā [anabhiratasaññā (syā. ka.)], aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā. | Nine perceptions: the perception of unattractiveness, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion. | |
| Ime nava dhammā uppādetabbā. | These nine dhammas should be made to arise. | |
| (Jha) "katame nava dhammā abhiññeyyā? | • “Which nine dhammas should be directly known? | |
| Nava anupubbavihārā – idhāvuso, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. | Nine step-by-step dwellings: 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. | |
| Vitakkavicārānaṃ vūpasamā - pe - dutiyaṃ jhānaṃ upasampajja viharati. | “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. | |
| Pītiyā ca virāgā - pe - tatiyaṃ jhānaṃ upasampajja viharati. | “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, he has a pleasant abiding.’ | |
| Sukhassa ca pahānā - pe - catutthaṃ jhānaṃ upasampajja viharati. | “With the abandoning of pleasure & pain—as with the earlier disappearance of joy & distress—he enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. | |
| Sabbaso rūpasaññānaṃ samatikkamā - pe - 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,’ he enters & remains in the dimension of the infinitude of space. | |
| Sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati. | “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. | |
| 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,’ he enters & remains in the dimension of nothingness. | |
| Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. | “With the complete transcending of the dimension of nothingness, he enters & remains in the dimension of neither perception nor non-perception. | |
| Sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. | “With the complete transcending of the dimension of neither perception nor non-perception, he enters & remains in the cessation of perception & feeling. | |
| Ime nava dhammā abhiññeyyā. | “These nine dhammas should be directly known. | |
| (Ña) "katame nava dhammā sacchikātabbā? | • “Which nine dhammas should be realized? | |
| Nava anupubbanirodhā – paṭhamaṃ jhānaṃ samāpannassa kāmasaññā niruddhā hoti, dutiyaṃ jhānaṃ samāpannassa vitakkavicārā niruddhā honti, tatiyaṃ jhānaṃ samāpannassa pīti niruddhā hoti, catutthaṃ jhānaṃ samāpannassa assāsapassāssā niruddhā honti, ākāsānañcāyatanaṃ samāpannassa rūpasaññā niruddhā hoti, viññāṇañcāyatanaṃ samāpannassa ākāsānañcāyatanasaññā niruddhā hoti, ākiñcaññāyatanaṃ samāpannassa viññāṇañcāyatanasaññā niruddhā hoti, nevasaññānāsaññāyatanaṃ samāpannassa ākiñcaññāyatanasaññā niruddhā hoti, saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca niruddhā honti. | Nine step-by-step cessations: When one has attained the first jhāna, the perception of sensuality has ceased. When one has attained the second jhāna, directed thoughts & evaluations [verbal fabrications] have ceased. When one has attained the third jhāna, rapture has ceased. When one has attained the fourth jhāna, in-&-out breaths [bodily fabrications] have ceased. When one has attained the dimension of the infinitude of space, the perception of forms has ceased. When one has attained the dimension of the infinitude of consciousness, the perception of the dimension of the infinitude of space has ceased. When one has attained the dimension of nothingness, the perception of the dimension of the infinitude of consciousness has ceased. When one has attained the dimension of neither perception nor non-perception, the perception of the dimension of nothingness has ceased. When one has attained the cessation of perception & feeling, perceptions & feelings [mental fabrications] have ceased. | |
| Ime nava dhammā sacchikātabbā. | “These nine dhammas should be realized. | |
| "Iti ime navuti dhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā. | “These ninety dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata. | |
|
Dasa dhammā Таблица Палийский оригинал |
||
| 360."Dasa dhammā bahukārā - pe - dasa dhammā sacchikātabbā. | “Ten dhammas, friends, are very helpful. Ten dhammas should be developed. Ten dhammas should be comprehended. Ten dhammas should be abandoned. Ten dhammas are on the side of decline. Ten dhammas are on the side of distinction. Ten dhammas are hard to penetrate. Ten dhammas should be made to arise. Ten dhammas should be directly known. Ten dhammas should be realized. | |
| (Ka) "katame dasa dhammā bahukārā? | • “Which ten dhammas are very helpful? | |
| Dasa nāthakaraṇādhammā – idhāvuso, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī samādāya sikkhati sikkhāpadesu, yaṃpāvuso, bhikkhu sīlavā hoti - pe - sikkhati sikkhāpadesu. | Ten qualities creating a protector: There is the case, friends, where a monk is virtuous. He dwells restrained in accordance with the Pāṭimokkha, consummate in his behavior & sphere of activity. He trains himself, having undertaken the training rules, seeing danger in the slightest faults. And the fact that he is virtuous… seeing danger in the slightest faults | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu bahussuto - pe - diṭṭhiyā suppaṭividdhā, yaṃpāvuso, bhikkhu bahussuto - pe - ayampi dhammo nāthakaraṇo. | “And further, the monk has heard much, has retained what he has heard, has stored what he has heard. Whatever teachings are admirable in the beginning, admirable in the middle, admirable in the end, that—in their meaning and expression—proclaim the holy life that is entirely perfect, surpassingly pure: Those he has listened to often, retained, discussed, accumulated, examined with his mind, & well penetrated in terms of his views. And the fact that he has heard much… well penetrated in terms of his views is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu kalyāṇamitto hoti kalyāṇasahāyo kalyāṇasampavaṅko. | “And further, the monk has admirable friends, admirable comrades, admirable companions. | |
| Yaṃpāvuso, bhikkhu - pe - kalyāṇasampavaṅko. | And the fact that he has admirable friends, admirable comrades, admirable companions | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu suvaco hoti sovacassakaraṇehi dhammehi samannāgato, khamo padakkhiṇaggāhī anusāsaniṃ. | “And further, the monk is easy to speak to, endowed with qualities that make him easy to speak to, patient, respectful to instruction. | |
| Yaṃpāvuso, bhikkhu - pe - anusāsaniṃ. | And the fact that he is easy to speak to… respectful to instruction | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu yāni tāni sabrahmacārīnaṃ uccāvacāni kiṃkaraṇīyāni tattha dakkho hoti analaso tatrupāyāya vīmaṃsāya samannāgato, alaṃ kātuṃ, alaṃ saṃvidhātuṃ. | “And further, the monk is adept at the various affairs involving his companions in the holy life, is vigorous, quick-witted in the techniques involved in them, is up to doing them or arranging to get them done. | |
| Yaṃpāvuso, bhikkhu - pe - alaṃ saṃvidhātuṃ. | And the fact that he is adept at… doing them or arranging to get them done | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu dhammakāmo hoti piyasamudāhāro abhidhamme abhivinaye uḷārapāmojjo. | “And further, the monk is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya. | |
| Yaṃpāvuso, bhikkhu - pe - uḷārapāmojjo. | And the fact that he is one who desires the Dhamma, endearing in his conversation, greatly rejoicing in the higher Dhamma & higher Vinaya | |
| Ayampi dhammo nāthakaraṇo. | is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu santuṭṭho hoti itarītarehi cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi. | “And further, the monk keeps his persistence aroused for abandoning unskillful qualities and for taking on skillful qualities. He is steadfast, solid in his effort, not shirking his duties with regard to skillful qualities. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that he keeps his persistence aroused… not shirking his duties with regard to skillful qualities is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu āraddhavīriyo viharati - pe - kusalesu dhammesu. | “And further, the monk is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that he is content with any old robe cloth at all, any old alms food, any old lodging, any old medicinal requisites for curing sickness at all is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu satimā hoti, paramena satinepakkena samannāgato, cirakatampi cirabhāsitampi saritā anussaritā. | “And further, the monk is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that he is mindful, endowed with excellent proficiency in mindfulness, remembering & recollecting what was done & said a long time ago is a quality creating a protector. | |
| "Puna caparaṃ, āvuso, bhikkhu paññavā hoti udayatthagāminiyā paññāya samannāgato, ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. | “And further, the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress. | |
| Yaṃpāvuso, bhikkhu - pe - ayampi dhammo nāthakaraṇo. | And the fact that the monk is discerning, endowed with discernment of arising & passing away—noble, penetrating, leading to the right ending of stress is a quality creating a protector. | |
| Ime dasa dhammā bahukārā. | “These ten dhammas are very helpful. | |
| (Kha) "katame dasa dhammā bhāvetabbā? | • “Which ten dhammas should be developed? | |
| Dasa kasiṇāyatanāni – pathavīkasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. | Ten totality-dimensions: One perceives the earth-totality above, below, all-around: non-dual [advayaṁ], immeasurable. | |
| Āpokasiṇameko sañjānāti - pe - tejokasiṇameko sañjānāti… vāyokasiṇameko sañjānāti… nīlakasiṇameko sañjānāti… pītakasiṇameko sañjānāti… lohitakasiṇameko sañjānāti… odātakasiṇameko sañjānāti… ākāsakasiṇameko sañjānāti… viññāṇakasiṇameko sañjānāti uddhaṃ adho tiriyaṃ advayaṃ appamāṇaṃ. | One perceives the water-totality… the fire-totality… the wind-totality… the blue-totality… the yellow-totality… the red-totality… the white-totality… the space-totality… the consciousness-totality above, below, all-around: non-dual, immeasurable. | |
| Ime dasa dhammā bhāvetabbā. | These ten dhammas should be developed. | |
| (Ga) "katame dasa dhammā pariññeyyā? | • “Which ten dhammas should be comprehended? | |
| Dasāyatanāni – cakkhāyatanaṃ, rūpāyatanaṃ, sotāyatanaṃ, saddāyatanaṃ, ghānāyatanaṃ, gandhāyatanaṃ, jivhāyatanaṃ, rasāyatanaṃ, kāyāyatanaṃ, phoṭṭhabbāyatanaṃ. | Ten sense media: the sense medium of the eye, the sense medium of forms; the sense medium of the ear, the sense medium of sounds; the sense medium of the nose, the sense medium of aromas; the sense medium of the tongue, the sense medium of flavors; the sense medium of the body, the sense medium of tactile sensations. | |
| Ime dasa dhammā pariññeyyā. | These ten dhammas should be comprehended. | |
| (Gha) "katame dasa dhammā pahātabbā? | • “Which ten dhammas should be abandoned? | |
| Dasa micchattā – micchādiṭṭhi, micchāsaṅkappo, micchāvācā, micchākammanto, micchāājīvo, micchāvāyāmo, micchāsati, micchāsamādhi, micchāñāṇaṃ, micchāvimutti. | Ten forms of wrongness: wrong view, wrong resolve, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong concentration, wrong knowledge, wrong release. | |
| Ime dasa dhammā pahātabbā. | These ten dhammas should be abandoned. | |
| (ṅa) "katame dasa dhammā hānabhāgiyā? | • “Which ten dhammas are on the side of decline? | |
| Dasa akusalakammapathā – pāṇātipāto, adinnādānaṃ, kāmesumicchācāro, musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo, abhijjhā, byāpādo, micchādiṭṭhi. | Ten unskillful courses of action: taking life, taking what is not given, sexual misconduct, telling lies, divisive speech, harsh speech, idle chatter, greed, ill will, wrong view. | |
| Ime dasa dhammā hānabhāgiyā. | These ten dhammas are on the side of decline. | |
| (Ca) "katame dasa dhammā visesabhāgiyā? | • “Which ten dhammas are on the side of distinction? | |
| Dasa kusalakammapathā – pāṇātipātā veramaṇī, adinnādānā veramaṇī, kāmesumicchācārā veramaṇī, musāvādā veramaṇī, pisuṇāya vācāya veramaṇī, pharusāya vācāya veramaṇī, samphappalāpā veramaṇī, anabhijjhā, abyāpādo, sammādiṭṭhi. | Ten skillful courses of action: refraining from taking life, refraining from taking what is not given, refraining from sexual misconduct, refraining from telling lies, refraining from divisive speech, refraining from harsh speech, refraining from idle chatter, non-greed, non-ill will, right view. | |
| Ime dasa dhammā visesabhāgiyā. | These ten dhammas are on the side of distinction. | |
| (Cha) "katame dasa dhammā duppaṭivijjhā? | • “Which ten dhammas are hard to penetrate? | |
| Dasa ariyavāsā – idhāvuso, bhikkhu pañcaṅgavippahīno hoti, chaḷaṅgasamannāgato, ekārakkho, caturāpasseno, paṇunnapaccekasacco, samavayasaṭṭhesano, anāvilasaṅkappo, passaddhakāyasaṅkhāro, suvimuttacitto, suvimuttapañño. | Ten noble abodes: There is the case, friends, where a monk has abandoned five factors, is endowed with six, guards one, is supported in four, has shaken off idiosyncratic truths, has thoroughly given up searching, is undisturbed in his resolves, is calmed in his bodily-fabrication, is well released in mind, is well released in discernment. | |
| "Kathañcāvuso, bhikkhu pañcaṅgavippahīno hoti? | “And how has a monk abandoned five factors? | |
| Idhāvuso, bhikkhuno kāmacchando pahīno hoti, byāpādo pahīno hoti, thinamiddhaṃ pahīnaṃ hoti, uddhaccakukkuccaṃ pahīnaṃ hoti, vicikicchā pahīnā hoti. | There is the case where a monk’s sensual desire is abandoned. His ill will… His sloth & torpor… His restlessness & anxiety… His uncertainty is abandoned. | |
| Evaṃ kho, āvuso, bhikkhu pañcaṅgavippahīno hoti. | This is how a monk has abandoned five factors. | |
| "Kathañcāvuso, bhikkhu chaḷaṅgasamannāgato hoti? | “And how is a monk endowed with six (factors)? | |
| Idhāvuso, bhikkhu cakkhunā rūpaṃ disvā neva sumano hoti na dummano, upekkhako viharati sato sampajāno. | There is the case where a monk, on seeing a form via the eye, is neither gladdened nor saddened, but remains equanimous, mindful, & alert. | |
| Sotena saddaṃ sutvā - pe - ghānena gandhaṃ ghāyitvā… jivhāya rasaṃ sāyitvā… kāyena phoṭṭhabbaṃ phusitvā… manasā dhammaṃ viññāya neva sumano hoti na dummano, upekkhako viharati sato sampajāno. | On hearing a sound via the ear… On smelling an aroma via the nose… On tasting a flavor via the tongue… On touching a tactile sensation via the body… On cognizing an idea via the intellect, he is neither gladdened nor saddened, but remains equanimous, mindful, & alert. | |
| Evaṃ kho, āvuso, bhikkhu chaḷaṅgasamannāgato hoti. | This is how a monk is endowed with six (factors). | |
| "Kathañcāvuso, bhikkhu ekārakkho hoti? | “And how does a monk guard one (factor)? | |
| Idhāvuso, bhikkhu satārakkhena cetasā samannāgato hoti. | There is the case where a monk is endowed with an awareness guarded by mindfulness. | |
| Evaṃ kho, āvuso, bhikkhu ekārakkho hoti. | This is how a monk guards one (factor). | |
| "Kathañcāvuso, bhikkhu caturāpasseno hoti? | “And how is a monk supported in four (ways)? | |
| Idhāvuso, bhikkhu saṅkhāyekaṃ paṭisevati, saṅkhāyekaṃ adhivāseti, saṅkhāyekaṃ parivajjeti, saṅkhāyekaṃ vinodeti. | There is the case where a monk, carefully reflecting, associates with one thing, acquiesces to another, avoids another, & subdues another. | |
| Evaṃ kho, āvuso, bhikkhu caturāpasseno hoti. | This is how a monk is supported in four (ways). | |
| "Kathañcāvuso, bhikkhu paṇunnapaccekasacco hoti? | “And how has a monk shaken off idiosyncratic truths [pacceka-sacca]? | |
| Idhāvuso, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, sabbāni tāni nunnāni honti paṇunnāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. | There is the case where a monk has shaken off the run-of-the-mill idiosyncratic truths of run-of-the-mill contemplatives & brahmans—in other words, ‘The cosmos is eternal,’ ‘The cosmos is not eternal,’ ‘The cosmos is finite,’ ‘The cosmos is infinite,’ ‘The soul & the body are the same,’ ‘The soul is one thing and the body another,’ ‘After death a Tathāgata exists,’ ‘After death a Tathāgata does not exist,’ ‘After death a Tathāgata both does & does not exist,’ ‘After death a Tathāgata neither does nor does not exist.’ All of these he has thrown off, shaken off, renounced, vomited up, let go, abandoned, relinquished. | |
| Evaṃ kho, āvuso, bhikkhu paṇunnapaccekasacco hoti. | This is how a monk has shaken off idiosyncratic truths. | |
| "Kathañcāvuso, bhikkhu samavayasaṭṭhesano hoti? | “And how has a monk thoroughly given up searching? | |
| Idhāvuso, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. | There is the case where a monk has abandoned his search for sensuality, has abandoned his search for becoming, and has allayed his search for a holy life. | |
| Evaṃ kho, āvuso, bhikkhu samavayasaṭṭhesano hoti. | This is how a monk has thoroughly given up searching. | |
| "Kathañcāvuso, bhikkhu anāvilasaṅkappā hoti? | “And how is a monk undisturbed in his resolves? | |
| Idhāvuso, bhikkhuno kāmasaṅkappo pahīno hoti, byāpādasaṅkappo pahīno hoti, vihiṃsāsaṅkappo pahīno hoti. | There is the case where a monk has abandoned his resolve for sensuality… his resolve for ill-will… his resolve for harmfulness. | |
| Evaṃ kho, āvuso, bhikkhu anāvilasaṅkappo hoti. | This is how a monk is undisturbed in his resolves. | |
| "Kathañcāvuso, bhikkhu passaddhakāyasaṅkhāro hoti? | “And how is a monk calmed in his bodily fabrication? | |
| Idhāvuso, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati. | There is the case where a monk, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—enters & remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. | |
| Evaṃ kho, āvuso, bhikkhu passaddhakāyasaṅkhāro hoti. | This is how a monk is calmed in his bodily fabrication. | |
| "Kathañcāvuso, bhikkhu suvimuttacitto hoti? | “And how is a monk well released in mind? | |
| Idhāvuso, bhikkhuno rāgā cittaṃ vimuttaṃ hoti, dosā cittaṃ vimuttaṃ hoti, mohā cittaṃ vimuttaṃ hoti. | There is the case where a monk’s mind is released from passion, released from aversion, released from delusion. | |
| Evaṃ kho, āvuso, bhikkhu suvimuttacitto hoti. | This is how a monk is well released in mind. | |
| "Kathañcāvuso, bhikkhu suvimuttapañño hoti? | “And how is a monk well released in discernment? | |
| Idhāvuso, bhikkhu 'rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo'ti pajānāti. | There is the case where a monk discerns, ‘Passion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ | |
| 'Doso me pahīno - pe - āyatiṃ anuppādadhammo'ti pajānāti. | He discerns, ‘Aversion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ | |
| 'Moho me pahīno - pe - āyatiṃ anuppādadhammo'ti pajānāti. | He discerns, ‘Delusion is abandoned in me, its root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising.’ | |
| Evaṃ kho, āvuso, bhikkhu suvimuttapañño hoti. | This is how a monk is well released in discernment. | |
| Ime dasa dhammā duppaṭivijjhā. | “These ten dhammas are hard to penetrate. | |
| (Ja) "katame dasa dhammā uppādetabbā? | • “Which ten dhammas should be made to arise? | |
| Dasa saññā – asubhasaññā, maraṇasaññā, āhārepaṭikūlasaññā, sabbalokeanabhiratisaññā, aniccasaññā, anicce dukkhasaññā, dukkhe anattasaññā, pahānasaññā, virāgasaññā, nirodhasaññā. | Ten perceptions: the perception of unattractiveness, the perception of death, the perception of loathsomeness in food, the perception of distaste for every world, the perception of inconstancy, the perception of stress in what is inconstant, the perception of not-self in what is stressful, the perception of abandoning, the perception of dispassion, the perception of cessation. | |
| Ime dasa dhammā uppādetabbā. | These ten dhammas should be made to arise. | |
| (Jha) "katame dasa dhammā abhiññeyyā? | • “Which ten dhammas should be directly known? | |
| Dasa nijjaravatthūni – sammādiṭṭhissa micchādiṭṭhi nijjiṇṇā hoti. | Ten grounds for abolishing: In one of right view, wrong view is abolished. | |
| Ye ca micchādiṭṭhipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. | The many evil, unskillful qualities that come into play with wrong view as their condition are also abolished, while the many skillful qualities that have right view as their condition go to the culmination of their development. | |
| Sammāsaṅkappassa micchāsaṅkappo - pe - sammāvācassa micchāvācā… sammākammantassa micchākammanto… sammāājīvassa micchāājīvo… sammāvāyāmassa micchāvāyāmo… sammāsatissa micchāsati… sammāsamādhissa micchāsamādhi… sammāñāṇassa micchāñāṇaṃ nijjiṇṇaṃ hoti. | In one of right resolve, wrong resolve is abolished.… In one of right speech, wrong speech is abolished.… In one of right action, wrong action is abolished.… In one of right livelihood, wrong livelihood is abolished.… In one of right effort, wrong effort is abolished.… In one of right mindfulness, wrong mindfulness is abolished.… In one of right concentration, wrong concentration is abolished.… In one of right knowledge, wrong knowledge is abolished.… | |
| Sammāvimuttissa micchāvimutti nijjiṇṇā hoti. | In one of right release, wrong release is abolished. | |
| Ye ca micchāvimuttipaccayā aneke pāpakā akusalā dhammā sambhavanti, te cassa nijjiṇṇā honti. | The many evil, unskillful qualities that come into play with wrong release as their condition are also abolished, while the many skillful qualities that have right release as their condition go to the culmination of their development. | |
| Ime dasa dhammā abhiññeyyā. | “These ten dhammas should be directly known. | |
| (Ña) "katame dasa dhammā sacchikātabbā? | • “Which ten dhammas should be realized? | |
| Dasa asekkhā dhammā – asekkhā sammādiṭṭhi, asekkho sammāsaṅkappo, asekkhā sammāvācā, asekkho sammākammanto, asekkho sammāājīvo, asekkho sammāvāyāmo, asekkhā sammāsati, asekkho sammāsamādhi, asekkhaṃ sammāñāṇaṃ, asekkhā sammāvimutti. | Ten qualities of one beyond training: the right view of one beyond training, the right resolve of one beyond training, the right speech of one beyond training, the right action of one beyond training, the right livelihood of one beyond training, the right effort of one beyond training, the right mindfulness of one beyond training, the right concentration of one beyond training, the right knowledge of one beyond training, the right release of one beyond training. | |
| Ime dasa dhammā sacchikātabbā. | These ten dhammas should be realized. | |
| "Iti ime satadhammā bhūtā tacchā tathā avitathā anaññathā sammā tathāgatena abhisambuddhā"ti. | “These one hundred dhammas—true, genuine, real, not unreal, not otherwise—have been rightly awakened to by the Tathāgata.” | |
| Idamavocāyasmā sāriputto. | That is what Ven. Sāriputta said. | |
| Attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. | Gratified, the monks delighted in Ven. Sāriputta’s words. | |
| Dasuttarasuttaṃ niṭṭhitaṃ ekādasamaṃ. | ||
| Pāthikavaggo [pāṭikavaggo (sī. syā. pī.)] niṭṭhito. | ||
| Tassuddānaṃ – | ||
| Pāthiko ca [pāṭikañca (syā. kaṃ.)] udumbaraṃ [pāṭikodumbarīceva (sī. pī.)], cakkavatti aggaññakaṃ; | ||
| Sampasādanapāsādaṃ [sampasādañca pāsādaṃ (sī. syā. kaṃ. pī.)], mahāpurisalakkhaṇaṃ. | ||
| Siṅgālāṭānāṭiyakaṃ, saṅgīti ca dasuttaraṃ; | ||
| Ekādasahi suttehi, pāthikavaggoti vuccati. | ||
| Pāthikavaggapāḷi niṭṭhitā. |
совсем другой текст концовки Все комментарии (1) |
|
| Tīhi vaggehi paṭimaṇḍito sakalo | ||
| Dīghanikāyo samatto. | ||