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МН 113 Палийский оригинал

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105.Evaṃ me sutaṃ – ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. 1. THUS HAVE I HEARD. On one occasion the Blessed One was living at SavatthI in Jeta's Grove, Anathapindika's Park.
Tatra kho bhagavā bhikkhū āmantesi – "bhikkhavo"ti. There he addressed the bhikkhus thus: "Bhikkhus."
"Bhadante"ti te bhikkhū bhagavato paccassosuṃ. - "Venerable sir," they replied.
Bhagavā etadavoca – "sappurisadhammañca vo, bhikkhave, desessāmi asappurisadhammañca. The Blessed One said this: 2. "Bhikkhus, I shall teach you the character of a true man and the character of an untrue man.1064
Taṃ suṇātha, sādhukaṃ manasi karotha; bhāsissāmī"ti. Listen and attend closely to what I shall say."
"Evaṃ, bhante"ti kho te bhikkhū bhagavato paccassosuṃ. - "Yes, venerable sir," the bhikkhus replied.
Bhagavā etadavoca – The Blessed One said this:
"Katamo ca, bhikkhave, asappurisadhammo? 3. "Bhikkhus, what is the character of an untrue man?
Idha, bhikkhave, asappuriso uccākulā pabbajito hoti. Here an untrue man who has gone forth from an aristocratic family
So iti paṭisañcikkhati – 'ahaṃ khomhi uccākulā pabbajito, ime panaññe bhikkhū na uccākulā pabbajitā'ti. considers thus: "I have gone forth from an aristocratic family; but these other bhikkhus have not gone forth from aristocratic families.'
So tāya uccākulīnatāya attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of his aristocratic family.
Ayaṃ [ayampi (sī. pī.)], bhikkhave, asappurisadhammo. This is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho uccākulīnatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. "But a true man considers thus: 'It is not because of one's aristocratic family that states of greed, hatred, or delusion are destroyed.
No cepi uccākulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti. Even though someone may not have gone forth from an aristocratic family, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.'
So paṭipadaṃyeva antaraṃ karitvā tāya uccākulīnatāya nevattānukkaṃseti na paraṃ vambheti. So, putting the practice of the way first, he neither lauds himself nor disparages others because of his aristocratic family.
Ayaṃ, bhikkhave, sappurisadhammo. This is the character of a true man.
"Puna caparaṃ, bhikkhave, asappuriso mahākulā pabbajito hoti - pe - [yathā uccākulavāre tathā vitthāretabbaṃ] mahābhogakulā pabbajito hoti - pe - uḷārabhogakulā pabbajito hoti. 4-6. "Moreover, an untrue man who has gone forth from a great family...from a wealthy family...from an influential family
So iti paṭisañcikkhati – 'ahaṃ khomhi uḷārabhogakulā pabbajito, ime panaññe bhikkhū na uḷārabhogakulā pabbajitā'ti. considers thus: 'I have gone forth from an influential family; but these other bhikkhus have not gone forth from influential families.'
So tāya uḷārabhogatāya attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of his influential family.
Ayampi, bhikkhave, asappurisadhammo. This too is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho uḷārabhogatāya lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. "But a true man considers thus: 'It is not because of one's influential family that states of greed, hatred, or delusion are destroyed.
No cepi uḷārabhogakulā pabbajito hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti. Even though someone may not have gone forth from an influential family, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.'
So paṭipadaṃyeva antaraṃ karitvā tāya uḷārabhogatāya nevattānukkaṃseti, na paraṃ vambheti. So, putting the practice of the way first, he neither lauds himself nor disparages others because of his influential family.
Ayampi, bhikkhave, sappurisadhammo. This too is the character of a true man.
106."Puna caparaṃ, bhikkhave, asappuriso ñāto hoti yasassī. 7. "Moreover, an untrue man who is well known and famous
So iti paṭisañcikkhati – 'ahaṃ khomhi ñāto yasassī, ime panaññe bhikkhū appaññātā appesakkhā'ti. considers thus: 'I am well known and famous; but these other bhikkhus are unknown and of no account.'
So tena ñattena [ñātena (sī. ka.), ñātattena (syā. kaṃ. pī.)] attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of his renown.
Ayampi, bhikkhave, asappurisadhammo. This too is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho ñattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. "But a true man considers thus: 'It is not because of one's renown that states of greed, hatred, or delusion are destroyed.
No cepi ñāto hoti yasassī; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti. Even though someone may not be well known and famous, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.'
So paṭipadaṃyeva antaraṃ karitvā tena ñattena nevattānukkaṃseti, na paraṃ vambheti. So, putting the practice of the way first, he neither lauds himself nor disparages others because of his renown.
Ayampi, bhikkhave, sappurisadhammo. This too is the character of a true man.
"Puna caparaṃ, bhikkhave, asappuriso lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ. 8. "Moreover, an untrue man who gains robes, almsfood, resting places, and requisites of medicine
So iti paṭisañcikkhati – 'ahaṃ khomhi lābhī cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ, ime panaññe bhikkhū na lābhino cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārāna'nti. considers thus: 'I gain robes, almsfood, resting places, and requisites of medicine; but these other bhikkhus do not gain these things.'
So tena lābhena attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of gain.
Ayampi, bhikkhave, asappurisadhammo. This too is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho lābhena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. "But a true man considers thus: 'It is not because of gain that states of greed, hatred, or delusion are destroyed.
No cepi lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti. Even though someone has no gain, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.'
So paṭipadaṃyeva antaraṃ karitvā tena lābhena nevattānukkaṃseti, na paraṃ vambheti. So, putting the practice of the way first, he neither lauds himself nor disparages others because of gain.
Ayampi, bhikkhave, sappurisadhammo. This too is the character of a true man.
"Puna caparaṃ, bhikkhave, asappuriso bahussuto hoti. 9-20. "Moreover, an untrue man who is learned...
So iti paṭisañcikkhati – 'ahaṃ khomhi bahussuto, ime panaññe bhikkhū na bahussutā'ti.
So tena bāhusaccena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho bāhusaccena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi bahussuto hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena bāhusaccena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso vinayadharo hoti. who is expert in the Discipline
So iti paṭisañcikkhati – 'ahaṃ khomhi vinayadharo, ime panaññe bhikkhū na vinayadharā'ti.
So tena vinayadharattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho vinayadharattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi vinayadharo hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena vinayadharattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso dhammakathiko hoti. who is a preacher of the Dhamma
So iti paṭisañcikkhati – 'ahaṃ khomhi dhammakathiko, ime panaññe bhikkhū na dhammakathikā'ti.
So tena dhammakathikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho dhammakathikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi dhammakathiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena dhammakathikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
107."Puna caparaṃ, bhikkhave, asappuriso āraññiko hoti. who is a forest dweller
So iti paṭisañcikkhati – 'ahaṃ khomhi āraññiko ime panaññe bhikkhū na āraññikā'ti.
So tena āraññikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho āraññikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi āraññiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena āraññikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso paṃsukūliko hoti. who is a refuse-rag wearer
So iti paṭisañcikkhati – 'ahaṃ khomhi paṃsukūliko, ime panaññe bhikkhū na paṃsukūlikā'ti.
So tena paṃsukūlikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho paṃsukūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi paṃsukūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena paṃsukūlikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso piṇḍapātiko hoti. an alms-food eater
So iti paṭisañcikkhati – 'ahaṃ khomhi piṇḍapātiko, ime panaññe bhikkhū na piṇḍapātikā'ti.
So tena piṇḍapātikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho piṇḍapātikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi piṇḍapātiko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena piṇḍapātikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso rukkhamūliko hoti. a tree-root dweller
So iti paṭisañcikkhati – 'ahaṃ khomhi rukkhamūliko, ime panaññe bhikkhū na rukkhamūlikā'ti.
So tena rukkhamūlikattena attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho rukkhamūlikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti.
No cepi rukkhamūliko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti.
So paṭipadaṃyeva antaraṃ karitvā tena rukkhamūlikattena nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso sosāniko hoti - pe - abbhokāsiko hoti… nesajjiko hoti… yathāsanthatiko hoti… ekāsaniko hoti. a charnel-ground dweller... an open-air dweller ... a continual sitter ... an any-bed user ... a one-session eater
So iti paṭisañcikkhati – 'ahaṃ khomhi ekāsaniko, ime panaññe bhikkhū na ekāsanikā'ti. considers thus: 'I am a one-session eater; but these other bhikkhus are not one-session eaters.'1065
So tena ekāsanikattena attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of his being a one-session eater.
Ayampi, bhikkhave, asappurisadhammo. This too is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'na kho ekāsanikattena lobhadhammā vā parikkhayaṃ gacchanti, dosadhammā vā parikkhayaṃ gacchanti, mohadhammā vā parikkhayaṃ gacchanti. "But an untrue man considers thus: 'It is not because of being a one-session eater that states of greed, hatred, or delusion are destroyed. Да, в оригинале Sappuriso. Для этого и сводим.
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No cepi ekāsaniko hoti; so ca hoti dhammānudhammappaṭipanno sāmīcippaṭipanno anudhammacārī, so tattha pujjo, so tattha pāsaṃso'ti. Even though someone may not be a one-session eater, yet if he has entered upon the way that accords with the Dhamma, entered upon the proper way, and conducts himself according to the Dhamma, he should be honoured for that, he should be praised for that.'
So paṭipadaṃyeva antaraṃ karitvā tena ekāsanikattena nevattānukkaṃseti, na paraṃ vambheti. So, putting the practice of the way first, he neither lauds himself nor disparages others because of his being a one-session eater.
Ayampi, bhikkhave, sappurisadhammo. This too is the character of a true man.
108."Puna caparaṃ, bhikkhave, asappuriso vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati. 21. "Moreover, quite secluded from sensual pleasures, secluded from unwholesome states, an untrue man enters upon and abides in the first jhana, which is accompanied by applied and sustained thought, with rapture and pleasure born of seclusion.
So iti paṭisañcikkhati – 'ahaṃ khomhi paṭhamajjhānasamāpattiyā lābhī, ime panaññe bhikkhū paṭhamajjhānasamāpattiyā na lābhino'ti. He considers thus: 'I have gained the attainment of the first jhana; but these other bhikkhus have not gained the attainment of the first jhana.'
So tāya paṭhamajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of his attainment of the first jhana.
Ayampi, bhikkhave, asappurisadhammo. This too is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'paṭhamajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā. "But a true man considers thus: 'Non-identification even with the attainment of the first jhana has been declared by the Blessed One;
Yena yena hi maññanti tato taṃ hoti aññathā'ti. for in whatever way they conceive, the fact is ever other than that.'1066
So atammayataññeva antaraṃ karitvā tāya paṭhamajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. So, putting non-identification first, he neither lauds himself nor disparages others because of his attainment of the first jhana.
Ayampi, bhikkhave, sappurisadhammo. This too is the character of a true man.
"Puna caparaṃ, bhikkhave, asappuriso vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ - pe - tatiyaṃ jhānaṃ… catutthaṃ jhānaṃ upasampajja viharati. 22-24. "Moreover, with the stilling of applied and sustained thought, an untrue man enters upon and abides in the second jhana...With the fading away as well of rapture...he enters upon and abides in the third jhana...With the abandoning of pleasure and pain...he enters upon and abides in the fourth jhana
So iti paṭisañcikkhati – 'ahaṃ khomhi catutthajjhānasamāpattiyā lābhī, ime panaññe bhikkhū catutthajjhānasamāpattiyā na lābhino'ti.
So tāya catutthajjhānasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'catutthajjhānasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā'ti.
So atammayataññeva antaraṃ karitvā tāya catutthajjhānasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharati. 25 "Moreover, with the complete surmounting of perceptions of form, with the disappearance of perceptions of sensory impact, with non-attention to perceptions of diversity, aware that 'space is infinite,' an untrue man enters upon and abides in the base of infinite space
So iti paṭisañcikkhati – 'ahaṃ khomhi ākāsānañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākāsānañcāyatanasamāpattiyā na lābhino'ti.
So tāya ākāsānañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'ākāsānañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā'ti.
So atammayataññeva antaraṃ karitvā tāya ākāsānañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso sabbaso ākāsānañcāyatanaṃ samatikkamma 'anantaṃ viññāṇa'nti viññāṇañcāyatanaṃ upasampajja viharati. 26 "Moreover, by completely surmounting the base of infinite space, aware that 'consciousness is infinite,' an untrue man enters upon and abides in the base of infinite consciousness
So iti paṭisañcikkhati – 'ahaṃ khomhi viññāṇañcāyatanasamāpattiyā lābhī, ime panaññe bhikkhū viññāṇañcāyatanasamāpattiyā na lābhino'ti.
So tāya viññāṇañcāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'viññāṇañcāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā'ti.
So atammayataññeva antaraṃ karitvā tāya viññāṇañcāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso sabbaso viññāṇañcāyatanaṃ samatikkamma 'natthi kiñcī'ti ākiñcaññāyatanaṃ upasampajja viharati. 27 "Moreover, by completely surmounting the base of infinite consciousness, aware that 'there is nothing,' an untrue man enters upon and abides in the base of nothingness
So iti paṭisañcikkhati – 'ahaṃ khomhi ākiñcaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū ākiñcaññāyatanasamāpattiyā na lābhino'ti.
So tāya ākiñcaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti.
Ayampi, bhikkhave, asappurisadhammo.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'ākiñcaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā.
Yena yena hi maññanti tato taṃ hoti aññathā'ti.
So atammayataññeva antaraṃ karitvā tāya ākiñcaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti.
Ayampi, bhikkhave, sappurisadhammo.
"Puna caparaṃ, bhikkhave, asappuriso sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati. 28 "Moreover, by completely surmounting the base of nothingness, an untrue man enters upon and abides in the base of neither-perception-nor-non-perception.
So iti paṭisañcikkhati – 'ahaṃ khomhi nevasaññānāsaññāyatanasamāpattiyā lābhī, ime panaññe bhikkhū nevasaññānāsaññāyatanasamāpattiyā na lābhino'ti. He considers thus: 'I have gained the attainment of the base of neither-perception-nor-non-perception; but these other bhikkhus have not gamed the attainment of the base of neither-perception-nor-non-perception.'
So tāya nevasaññānāsaññāyatanasamāpattiyā attānukkaṃseti, paraṃ vambheti. So he lauds himself and disparages others because of his attainment of the base of neither-perception-nor-non-perception.
Ayampi, bhikkhave, asappurisadhammo. This too is the character of an untrue man.
Sappuriso ca kho, bhikkhave, iti paṭisañcikkhati – 'nevasaññānāsaññāyatanasamāpattiyāpi kho atammayatā vuttā bhagavatā. "But a true man considers thus: 'Non-identification even with the attainment of the base of neither-perception-nor-non- perception has been declared by the Blessed One;
Yena yena hi maññanti tato taṃ hoti aññathā'ti. for in whatever way they conceive, the fact is ever other than that.'
So atammayataññeva antaraṃ karitvā tāya nevasaññānāsaññāyatanasamāpattiyā nevattānukkaṃseti, na paraṃ vambheti. So, putting non-identification first, he neither lauds himself nor disparages others because of his attainment of the base of neither- perception-nor-non-perception.
Ayampi, bhikkhave, sappurisadhammo. This too is the character of a true man.
"Puna caparaṃ, bhikkhave, sappuriso sabbaso nevasaññānāsaññāyatanaṃ samatikkamma saññāvedayitanirodhaṃ upasampajja viharati. 29. "Moreover, by completely surmounting the base of neither- perception-nor-non-perception, a true man enters upon and abides in the cessation of perception and feeling.1067
Paññāya cassa disvā āsavā [ekacce āsavā (ka.)] parikkhīṇā honti. And his taints are destroyed by his seeing with wisdom.
Ayaṃ [ayaṃ kho (syā. kaṃ.)], bhikkhave, bhikkhu na kiñci maññati, na kuhiñci maññati, na kenaci maññatī"ti. This bhikkhu does not conceive anything, he does not conceive in regard to anything, he does not conceive in any way."
Idamavoca bhagavā. 1068 That is what the Blessed One said.
Attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. The bhikkhus were satisfied and delighted in the Blessed One's words.
Sappurisasuttaṃ niṭṭhitaṃ tatiyaṃ.
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