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| 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. |
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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. |