| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
Питание Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 90.Sādhāvusoti kho - pe - āgato imaṃ saddhammanti evaṃ āyasmato sāriputtassa kusalākusalamukhena catusaccadesanaṃ sutvā taṃ āyasmato sāriputtassa bhāsitaṃ "sādhāvuso"ti iminā vacanena te bhikkhū abhinanditvā imasseva vacanassa samuṭṭhāpakena cittena anumoditvā vacasā sampaṭicchitvā cetasā sampiyāyitvāti vuttaṃ hoti. | 9. Saying, "Good, friend,". .. (etc.). .. " and has arrived at this true Dhamma": Thus, having heard the Venerable Sariputta's exposition of the four truths under the heading of the wholesome and the unwholesome, the bhikkhus delighted in his words with the statement, "Good, friend," and rejoiced with the mind that aroused that statement; what is meant is that they agreed by word and approved by mind. | |
| Idāni yasmā thero nānappakārena catusaccadesanaṃ desetuṃ paṭibalo, yathāha "sāriputto, bhikkhave, pahoti cattāri ariyasaccāni vitthārena ācikkhituṃ desetu"nti yasmā vā uttarimpi desetukāmova hutvā "ettāvatāpi kho"ti avaca, tasmā aparenapi nayena saccadesanaṃ sotukāmā te bhikkhū āyasmantaṃ sāriputtaṃ uttariṃ pañhaṃ apucchiṃsu. | Now, because the Elder was competent to give an exposition on the four truths in diverse ways — as (the Blessed One) said: "Bhikkhus, Sariputta is able to propound, to teach, the Four Noble Truths in detail" (M.141/iii, 248); or because he had said "in that way too," being desirous of giving a further exposition, the bhikkhus, being desirous of hearing the teaching of the four truths by another method, asked him a further question. | |
| Tena sayameva pucchitvā vissajjitapañhato uttariṃ siyā kho panāvuso, aññopi pariyāyo bhaveyya aññampi kāraṇanti iminā nayena aññaṃ atirekaṃ pañhaṃ pucchiṃsu, purimapañhassa vā uparibhāge pucchiṃsūti vuttaṃ hoti. | By asking "But, friend, might there be another way? Would there be another case? " they asked another question additional to that question asked and answered (already) by the Venerable Sariputta himself. Or what is meant is that they asked a question subsequent to the previous one. | |
| Atha nesaṃ byākaramāno thero siyā, āvusotiādimāha. | Then, answering them, the Elder said, "There might be, friends," and so on. | |
| Tatthāyaṃ anuttānapadavaṇṇanā, āhāranti paccayaṃ. | 10. Herein, this is the elucidation of the terms that are not clear. Nutriment (ahara) is a condition (paccaya). | |
| Paccayo hi āharati attano phalaṃ, tasmā "āhāro"ti vuccati. | For a condition nourishes its own fruit, therefore it is called nutriment. [21] |
Comm. NT: The verb aharati normally means "to bring," but here it is rendered as "nourish" to underscore its connection with ahara, nutriment. Все комментарии (1) |
| Bhūtānaṃvā sattānantiādīsu bhūtāti sañjātā, nibbattā. | 11. Of beings that already have come to be (bhutanam va sattanam), etc.: Here come to be (bhuta) means come to birth, reborn; | |
| Sambhavesīnanti ye sambhavaṃ jātiṃ nibbattiṃ esanti gavesanti. | seeking a new existence (sambhavesinam) means those who seek, search for, existence, birth, production. | |
| Tattha catūsu yonīsu aṇḍajajalābujā sattā yāva aṇḍakosaṃ vatthikosañca na bhindanti, tāva sambhavesino nāma. | Therein, among the four kinds of generation,[22] beings born from eggs and from the womb are said to be "seeking a new existence" as long as they have not broken out of the eggshell or the placenta. |
Comm. NT: On the four yoni or modes of generation, see M.12/i, 73. Все комментарии (1) |
| Aṇḍakosaṃ vatthikosañca bhinditvā bahi nikkhantā bhūtā nāma. | When they have broken out of the eggshell or the placenta and emerged outside, they are said to have "come to be." | |
| Saṃsedajā opapātikā ca paṭhamacittakkhaṇe sambhavesino nāma. | The moisture-born and the spontaneously born are said to be "seeking a new existence" at the first moment of consciousness; | |
| Dutiyacittakkhaṇato pabhuti bhūtā nāma. | from the second moment of consciousness onwards they are said to have "come to be." | |
| Yena yena vā iriyāpathena jāyanti, yāva te tato aññaṃ na pāpuṇanti, tāva sambhavesino nāma. | Or alternatively, those that yet seek to be as long as they do not reach any posture other than that in which they were born, |
Этих двух строк у дост. Нянамоли не было, добавил из комм. к СНп 1.8 Все комментарии (1) |
| Tato paraṃ bhūtā nāma. | while after that they are called those that are. | |
| Atha vā bhūtāti jātā abhinibbattā, ye bhūtāyeva na puna bhavissantīti saṅkhyaṃ gacchanti, tesaṃ khīṇāsavānametaṃ adhivacanaṃ. | Or alternatively, "come to be" is born, reproduced; this is a term for those who have destroyed the cankers (arahants), who are reckoned thus: "They have come to be only, but they will not come to be again." | |
| Sambhavamesantīti sambhavesino. | "Seeking a new existence" means they seek a new existence; | |
| Appahīnabhavasaṃyojanattā āyatimpi sambhavaṃ esantānaṃ sekkhaputhujjanānametaṃ adhivacanaṃ. | this is a term for worldlings and disciples in higher training who seek a new existence in the future too, because they have not abandoned the fetter of being. | |
| Evaṃ sabbathāpi imehi dvīhi padehi sabbasatte pariyādiyati. | Thus by these two terms he includes all beings in all ways. | |
| Vāsaddo cettha sampiṇḍanattho, tasmā bhūtānañca sambhavesīnañcāti ayamattho veditabbo. | ||
| Ṭhitiyāti ṭhitatthaṃ. | For the maintenance (thitiya); for the purpose of maintaining. | |
| Anuggahāyāti anuggahatthaṃ upakāratthaṃ. | For the support (anuggahaya): for the purpose of supporting, for the purpose of helping. | |
| Vacanabhedo cesa, attho pana dvinnampi padānaṃ ekoyeva. | This is merely a difference of words, but the meaning of the two terms is one only. | |
| Atha vā ṭhitiyāti tassa tassa sattassa uppannadhammānaṃ anuppabandhavasena avicchedāya. | Or alternatively, "for the maintenance" is for the non-interruption of this or that being by means of the serial connection of arisen states. | |
| Anuggahāyāti anuppannānaṃ uppādāya. | "For the support" is for the arising of unarisen (states). | |
| Ubhopi cetāni bhūtānaṃ ṭhitiyā ceva anuggahāya ca. | And both these expressions should be regarded as applicable in both cases thus: | |
| Sambhavesīnaṃ vā ṭhitiyā ceva anuggahāya cāti evaṃ ubhayattha daṭṭhabbāni. | "For the maintenance and support of those that have come to be, and for the maintenance and support of those seeking a new existence." | |
| Kabaḷīkāro āhāroti kabaḷaṃ katvā ajjhoharitabbato kabaḷīkāro āhāro, odanakummāsādivatthukāya ojāyetaṃ adhivacanaṃ. | The Four Kinds of Nutriment Physical food as nutriment (lit. "food made into a ball") (kabalinkaro aharo) is nutriment that can be swallowed after making it into a ball; this is a term for the nutritive essence which has as its basis boiled rice, junket, etc.[23] |
Comm. NT: According to the Abhidhamma, the nutriment proper is the material phenomenon called nutritive essence (oja), while the solid food ingested i... Все комментарии (1) |
| Oḷāriko vā sukhumo vāti vatthuoḷārikatāya oḷāriko, vatthusukhumatāya sukhumo. | Gross or subtle (olariko va sukhumo va): it is gross because of the grossness of the basis, and subtle because of the subtlety of the basis. | |
| Sabhāvena pana sukhumarūpapariyāpannattā kabaḷīkāro āhāro sukhumova hoti. | But because physical nutriment is included in subtle materiality, by way of its individual essence it is subtle only.[24] | |
| Sāpi cassa vatthuto oḷārikatā sukhumatā ca upādāyupādāya veditabbā. | And also that grossness and subtlety should be understood relatively in respect of the basis. | |
| Kumbhīlānañhi āhāraṃ upādāya morānaṃ āhāro sukhumo. | The nutriment of peacocks is subtle compared with the nutriment of crocodiles. | |
| Kumbhīlā kira pāsāṇe gilanti. | Crocodiles, they say, swallow stones, . | |
| Te ca nesaṃ kucchippattāva vilīyanti. | and these dissolve on reaching their stomachs | |
| Morā sappavicchikādipāṇe khādanti. | Peacocks eat such animals as snakes, scorpions, etc. | |
| Morānaṃ pana āhāraṃ upādāya taracchānaṃ āhāro sukhumo. | But the nutriment of hyenas is subtle compared with the nutriment of peacocks . | |
| Te kira tivassachaḍḍitāni visāṇāni ceva aṭṭhīni ca khādanti. | These, they say, eat horns and bones thrown away three years before, | |
| Tāni ca nesaṃ kheḷena temitamatteneva kandamūlaṃ viya mudukāni honti. | and these become soft as yams as soon as they are moistened with their saliva. | |
| Taracchānampi āhāraṃ upādāya hatthīnaṃ āhāro sukhumo. | Also, the nutriment of elephants is subtle compared with the nutriment of hyenas. | |
| Tepi nānārukkhasākhāyo khādanti. | For these eat the branches of various trees, etc. | |
| Hatthīnaṃ āhārato gavayagokaṇṇamigādīnaṃ āhāro sukhumo. | The nutriment of the gayal buffalo, the antelope, the deer, etc., is subtler than the nutriment of elephants. | |
| Te kira nissārāni nānārukkhapaṇṇādīni khādanti. | These, they say, eat the sapless leaves of various kinds of trees, etc. | |
| Tesampi āhārato gunnaṃ āhāro sukhumo. | The nutriment of cows is subtler than their nutriment; | |
| Te allasukkhatiṇāni khādanti. | they eat fresh and dried grass. | |
| Tesaṃ āhārato sasānaṃ āhāro sukhumo. | The nutriment of hares is subtler than their nutriment; | |
| Sasānaṃ āhārato sakuṇānaṃ āhāro sukhumo. | that of birds is subtler than that of hares; | |
| Sakuṇānaṃ āhārato paccantavāsīnaṃ āhāro sukhumo. | that of barbarians is subtler than that of birds; | |
| Paccantavāsīnaṃ āhārato gāmabhojakānaṃ āhāro sukhumo. | that of village headmen is subtler than that of barbarians; | |
| Gāmabhojakānaṃ āhārato rājarājamahāmattānaṃ āhāro sukhumo. | that of kings and kings' ministers is subtler than village headmens'; | |
| Tesampi āhārato cakkavattino āhāro sukhumo. | that of a Wheel-turning Monarch is subtler than their nutriment. | |
| Cakkavattino āhārato bhummadevānaṃ āhāro sukhumo. | The earth deities' nutriment is subtler than that of a Wheel-turning Monarch. | |
| Bhummadevānaṃ āhārato cātumahārājikānaṃ āhāro sukhumo. | The nutriment of the deities of the Four Great Kings is subtler than that of the earth deities. | |
| Evaṃ yāva paranimmitavasavattīnaṃ āhāro vitthāretabbo, tesaṃ āhāro sukhumotveva niṭṭhaṃ patto. | Thus nutriment should be elaborated up to that of the deities who wield power over others' creations.[25] But saying, "Their nutriment is subtle," the end is reached. | |
| Ettha ca oḷārike vatthusmiṃ ojā parittā hoti dubbalā, sukhume balavatī. | And here, in a basis that is gross, the nutritive essence is limited and weak; in one that is subtle, it is strong. | |
| Tathā hi ekapattapūrampi yāguṃ pīvato muhutteneva jighacchito hoti, yaṃkañcideva khāditukāmo. | Thus one who has drunk even a full bowl of gruel is soon hungry again and desirous of eating anything; | |
| Sappiṃ pana pasaṭamattaṃ pivitvā divasaṃ abhottukāmo hoti. | but after drinking even a small amount of ghee, he will not want to eat for the whole day. | |
| Tattha vatthu parissamaṃ vinodeti, na pana sakkoti pāletuṃ. | Therein, it is the basis that dispels fatigue, but it is unable to preserve; | |
| Ojā pāleti, na sakkoti parissamaṃ vinodetuṃ. | but the nutritive essence preserves, though it cannot dispel fatigue. | |
| Dve pana ekato hutvā parissamañceva vinodenti pālenti cāti. | But when the two are combined they both dispel fatigue and preserve. | |
| Phassodutiyoti cakkhusamphassādi chabbidhopi phasso. | Contact as the second (phasso dutiyo): The sixfold contact beginning with eye-contact | |
| Etesu catūsu āhāresu dutiyo āhāroti veditabbo. | should be understood as the second of these four kinds of nutriment. | |
| Desanānayo eva cesa. | And this is the method of the teaching itself; | |
| Tasmā iminā nāma kāraṇena dutiyo vā tatiyo vāti idamettha na gavesitabbaṃ. | therefore it should not be inquired into here, saying "For this reason it is the second, or the third." | |
| Manosañcetanāti cetanā eva vuccati. | Mental volition (manosancetana): volition (cetana) itself is stated. | |
| Viññāṇanti yaṃkiñci cittaṃ. | Consciousness (viññanam): any kind of consciousness whatever. | |
| Etthāha, yadi paccayaṭṭho āhāraṭṭho, atha kasmā aññesupi sattānaṃ paccayesu vijjamānesu imeyeva cattāro vuttāti? | It may be asked here: "If the meaning of condition is the meaning of nutriment, then, when other conditions also exist for beings, why are only these four stated?" | |
| Vuccate, ajjhattikasantatiyā visesapaccayattā. | It should be said in reply: "It is because they are the special conditions for personal continuity." | |
| Visesapaccayo hi kabaḷīkārāhārabhakkhānaṃ sattānaṃ rūpakāyassa kabaḷīkāro āhāro. | For physical nutriment is the special condition for the material body of beings that eat physical nutriment; | |
| Nāmakāye vedanāya phasso, viññāṇassa manosañcetanā, nāmarūpassa viññāṇaṃ. | as regards the group of mental constituents, contact is (the special condition) for feeling, mental volition for consciousness, and consciousness for mentality-materiality. | |
| Yathāha – | As it is said: | |
| "Seyyathāpi, bhikkhave, ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhati, anāhāro no tiṭṭhati. | "Just as, bhikkhus, this body has nutriment for its maintenance, is maintained in dependence on nutriment, and without nutriment is not maintained" (S.46:2/v,64); | |
| Tathā phassapaccayā vedanā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpa"nti. | and likewise: "With contact as condition, feeling;... with formations as condition, consciousness;. .. with consciousness as condition, mentality-materiality" (S.12:1/ii,1, etc.). | |
| Ko panettha āhāro, kiṃ āharatīti? | What is this nutriment, and what does it nourish? | |
| Kabaḷīkārāhāro ojaṭṭhamakarūpāni āharati. | Physical nutriment nourishes the materiality with nutritive essence as eighth;[26] |
Comm. NT: This is the simplest kind of material group (rupakalapa) recognized by the Abhidhamma theory of matter. It consists of the four primary elem... Все комментарии (1) |
| Phassāhāro tisso vedanā, manosañcetanāhāro tayo bhave, viññāṇāhāro paṭisandhināmarūpanti. | contact as nutriment nourishes the three feelings; mental volition as nutriment nourishes the three kinds of being; consciousness as nutriment nourishes the mentality-materiality of rebirth-linking. | |
| Kathaṃ? | How? | |
| Kabaḷīkārāhāro tāva mukhe ṭhapitamattoyeva aṭṭha rūpāni samuṭṭhāpeti. | As soon as it is placed in the mouth, physical food as nutriment brings into being the eight kinds of materiality (aforesaid). | |
| Dantavicuṇṇitaṃ pana ajjhohariyamānaṃ ekekaṃ sitthaṃ aṭṭhaṭṭha rūpāni samuṭṭhāpetiyeva. | Then each lump of cooked rice ground by the teeth, on being swallowed, brings into being unit after unit of the eight kinds of materiality. | |
| Evaṃ ojaṭṭhamakarūpāni āharati. | Thus it nourishes the materiality with nutritive essence as eighth. | |
| Phassāhāro pana sukhavedaniyo phasso uppajjamāno sukhavedanaṃ āharati, tathā dukkhavedaniyo dukkhaṃ, adukkhamasukhavedaniyo adukkhamasukhanti evaṃ sabbathāpi phassāhāro tisso vedanā āharati. | But with contact as nutriment, when contact productive of pleasant feeling arises it nourishes pleasant feeling; contact productive of painful feeling nourishes painful feeling; contact productive of neither-painful-nor-pleasant feeling nourishes neither-painful-nor-pleasant feeling. Thus in all ways contact as nutriment nourishes the three kinds of feeling. | |
| Manosañcetanāhāro kāmabhavūpagaṃ kammaṃ kāmabhavaṃ āharati, rūpārūpabhavūpagāni taṃ taṃ bhavaṃ. | In the case of mental volition as nutriment, kamma leading to sense-sphere being nourishes sense-sphere being; kamma leading to fine-material and immaterial being nourishes its respective kind of being. | |
| Evaṃ sabbathāpi manosañcetanāhāro tayo bhave āharati. | Thus in all ways mental volition as nutriment nourishes the three kinds of being. | |
| Viññāṇāhāro pana ye ca paṭisandhikkhaṇe taṃsampayuttakā tayo khandhā, yāni ca tisantativasena tiṃsarūpāni uppajjanti, sahajātādipaccayanayena tāni āharatīti vuccati. | But with consciousness as nutriment, it is said that it nourishes, by way of conascence condition, etc., the three (immaterial) aggregates associated with itself at the moment of rebirth-linking and the thirty kinds of materiality that arise by way of triple continuity. | |
| Evaṃ viññāṇāhāro paṭisandhināmarūpaṃ āharatīti. | Thus consciousness nourishes the mentality-materiality of rebirth-linking. [27] |
Comm. NT: Conascence condition (sahajatapaccaya) is the condition whereby the conditioning state contributes to the arising or maintenance of another ... Все комментарии (1) |
| Ettha ca manosañcetanāhāro tayo bhave āharatīti sāsavā kusalākusalacetanāva vuttā. | And here, by the words "mental volition as nutriment nourishes the three kinds of being," only the wholesome and unwholesome volition accompanied by taints is meant; | |
| Viññāṇaṃ paṭisandhināmarūpaṃ āharatīti paṭisandhiviññāṇameva vuttaṃ. | by the words "consciousness nourishes the mentality-materiality of rebirth-linking," only rebirth-linking consciousness is meant. | |
| Avisesena pana taṃsampayuttataṃsamuṭṭhānadhammānaṃ āharaṇato pete āhārāti veditabbā. | However, these are to be understood indiscriminately as nutriments as well because they nourish the states that are associated with them and originated by them. | |
| Etesu catūsu āhāresu kabaḷīkārāhāro upatthambhento āhārakiccaṃ sādheti. | [The Four Functions] As regards these four kinds of nutriment, physical food as nutriment accomplishes the function of nutriment by sustaining, | |
| Phasso phusantoyeva, manosañcetanā āyūhamānāva. | contact by contacting (touching), mental volition by accumulating, | |
| Viññāṇaṃ vijānantameva. | consciousness by cognizing. | |
| Kathaṃ? | How? | |
| Kabaḷīkārāhāro hi upatthambhentoyeva kāyaṭṭhapanena sattānaṃ ṭhitiyā hoti. | Physical food as nutriment, by sustaining, is for the maintenance of beings by maintaining the body. | |
| Kammajanitopi hi ayaṃ kāyo kabaḷīkārāhārena upatthambhito dasapi vassāni vassasatampi yāva āyuparimāṇaṃ tiṭṭhati. | For this body, though generated by kamma, is sustained by physical food and stands for ten years or a hundred years up to the end of the life-span. | |
| Yathā kiṃ? | Like what? | |
| Yathā mātuyā janitopi dārako dhātiyā thaññādīni pāyetvā posiyamānova ciraṃ tiṭṭhati, yathā cupatthambhena upatthambhitagehaṃ. | Like a child which, though given birth by the mother, is nurtured by the milk, etc., given to him to drink by the wet-nurse and thus lives long. Also, as a house is supported by a prop. | |
| Vuttampi cetaṃ – | This too has been said (untraced): | |
| "Yathā mahārāja gehe patante aññena dārunā upatthambhenti, aññena dārunā upatthambhitaṃ santaṃ evaṃ taṃ gehaṃ na patati, evameva kho mahārāja ayaṃ kāyo āhāraṭṭhitiko, āhāraṃ paṭicca tiṭṭhatī"ti. | "Great king, just as, when a house is collapsing, they prop it up with other timber, and that house, being propped up by other timber, does not collapse, so too this body is supported by nutriment, persists in dependence upon nutriment." | |
| Evaṃ kabaḷīkāro āhāro upatthambhento āhārakiccaṃ sādheti. | Thus physical food as nutriment accomplishes the function of nutriment by sustaining. | |
| Evaṃ sādhentopi ca kabaḷīkāro āhāro dvinnaṃ rūpasantatīnaṃ paccayo hoti āhārasamuṭṭhānassa ca upādinnassa ca. | Accomplishing it thus, physical food as nutriment becomes a condition for two material continuities, namely, for that originated by nutriment and that kammically acquired.[28] |
Comm. NT: Kammically acquired materiality (upadinnarupa) is matter that is born of kamma. It includes the physical sense faculties, the life faculty, ... Все комментарии (1) |
| Kammajānaṃ anupālako hutvā paccayo hoti. | It is a condition for the kamma-born materiality by becoming its preserver. | |
| Āhārasamuṭṭhānānaṃ janako hutvā paccayo hoti. | It is a condition for that originated by nutriment by becoming its producer. | |
| Phasso pana sukhādivatthubhūtaṃ ārammaṇaṃ phusantoyeva sukhādivedanāpavattanena sattānaṃ ṭhitiyā hoti. | Then contact, by contacting the object which is the basis for pleasure, etc., is "for the maintenance of beings" by causing the occurrence of pleasant feeling, etc. | |
| Manosañcetanā kusalākusalakammavasena āyūhamānāyeva bhavamūlanipphādanato sattānaṃ ṭhitiyā hoti. | Mental volition, accumulating by way of wholesome and unwholesome kamma, is "for the maintenance of beings" because it provides the root of existence. | |
| Viññāṇaṃ vijānantameva nāmarūpappavattanena sattānaṃ ṭhitiyā hoti. | Consciousness, by cognizing, is "for the maintenance of beings" by causing the occurrence of mentality-materiality. | |
| Evaṃ upatthambhanādivasena āhārakiccaṃ sādhayamānesu panetesu cattāri bhayāni daṭṭhabbāni. | [The Four Dangers] Now, while these are accomplishing their function of nutriment by sustaining, etc., four dangers are to be seen: | |
| Seyyathidaṃ, kabaḷīkārāhāre nikantiyeva bhayaṃ, phasse upagamanameva, manosañcetanāya āyūhanameva, viññāṇe abhinipātoyeva bhayanti. | the danger of desire in the case of physical food as nutriment; the danger of approach in the case of contact; (the danger) of accumulating in the case of mental volition; and (the danger) of launching [into a new existence here or there by way of taking rebirth-linking] in the case of consciousness. | |
| Kiṃ kāraṇā? | What are the reasons (for this)? | |
| Kabaḷīkārāhāre hi nikantiṃ katvā sītādīnaṃ purekkhatā sattā āhāratthāya muddāgaṇanādikammāni karontā anappakaṃ dukkhaṃ nigacchanti. | Because, having aroused desire for physical food, beings face cold, etc., to undertake such work as checking, accounting, etc., and incur not a little suffering. | |
| Ekacce ca imasmiṃ sāsane pabbajitvāpi vejjakammādikāya anesanāya āhāraṃ pariyesantā diṭṭhepi dhamme gārayhā honti. | And some who have gone forth in this dispensation seek nutriment through such improper means as the practice of medicine, etc., and they are to be censured here and now, | |
| Samparāyepi tassa saṅghāṭipi ādittā sampajjalitātiādinā lakkhaṇasaṃyutte vuttanayena samaṇapetā honti. | and hereafter they become "recluse ghosts" in the manner described thus in the Lakkhana Samyutta: "And his outer robe was burning, blazing," etc.[29] |
Comm. NT: The Lakkhana Samyutta (S.19/ii, 254-62) describes the torments experienced by beings in the realm of the petas or "afflicted spirits." Все комментарии (1) |
| Imināva tāva kāraṇena kabaḷīkārāhāre nikantiyeva bhayanti veditabbā. | For this reason, desire itself is to be understood as the danger in physical food as nutriment. | |
| Phassaṃ upagacchantāpi phassassādino paresaṃ rakkhitagopitesu dārādīsu bhaṇḍesu aparajjhanti. | Those who approach contact, who find gratification in contact, commit crimes in respect of others' guarded and protected belongings, such as their wives, etc. | |
| Te saha bhaṇḍena bhaṇḍasāmikā gahetvā khaṇḍākhaṇḍikaṃ vā chinditvā saṅkārakūṭesu chaḍḍenti. | When the owners of the goods catch them with their belongings, they cut them into pieces or throw them onto a rubbish heap, | |
| Rañño vā niyyātenti. | or hand them over to the king; | |
| Tato ne rājā vividhā kammakāraṇā kārāpeti. | and then the king has various tortures inflicted upon them. | |
| Kāyassa ca bhedā duggati nesaṃ pāṭikaṅkhā hoti. | And with the breakup of the body, after death, a bad destination is to be expected for them. | |
| Iti phassassādamūlakaṃ diṭṭhadhammikampi samparāyikampi bhayaṃ sabbamāgatameva hoti. | Thus this entire danger — that pertaining to the here and now and that pertaining to the afterlife — has come about rooted in contact. | |
| Iminā kāraṇena phassāhāre upagamanameva bhayanti veditabbaṃ. | For this reason, approach is to be understood as the danger in the case of the nutriment contact. | |
| Kusalākusalakammāyūhaneneva pana tammūlakaṃ tīsu bhavesu bhayaṃ sabbamāgataṃyeva hoti. | The entire danger in the three realms of existence has come about by the accumulation of wholesome and unwholesome kamma and is rooted in that (accumulation). | |
| Iminā kāraṇena manosañcetanāhāre āyūhanameva bhayanti veditabbaṃ. | For this reason, accumulation is to be understood as the danger in the nutriment mental volition. | |
| Paṭisandhiviññāṇañca yasmiṃ yasmiṃ ṭhāne abhinipatati, tasmiṃ tasmiṃ ṭhāne paṭisandhināmarūpaṃ gahetvāva nibbattati, tasmiñca nibbatte sabbabhayāni nibbattāniyeva honti, tammūlakattāti, iminā kāraṇena viññāṇāhāre abhinipātoyeva bhayanti veditabbo. | And in whatever place rebirth-linking consciousness launches (the new existence), in that same place it is reborn by seizing the rebirth-linking mentality-materiality. When it is produced, all dangers are produced, for they are all rooted in it. For this reason, launching is to be understood as the danger in the nutriment consciousness. | |
| Evaṃ sabhayesu pana imesu āhāresu sammāsambuddho kabaḷīkārāhāre nikantipariyādānatthaṃ "seyyathāpi, bhikkhave, dve jāyampatikā"tiādinā (saṃ. ni. 2.63) nayena puttamaṃsūpamaṃ desesi. | [The Four Similes] In regard to these nutriments with their dangers, for the sake of eliminating desire for the nutriment physical food, the Fully Enlightened One taught the simile of son's flesh in the passage beginning thus: "Suppose, bhikkhus, a couple, a man and his wife,. .. " | |
| Phassāhāre nikantipariyādānatthaṃ "seyyathāpi, bhikkhave, gāvī niccammā"tiādinā nayena niccammagāvūpamaṃ desesi. | For the sake of eliminating desire for the nutriment contact, he taught the simile of the flayed cow in the passage beginning thus: "Suppose, bhikkhus, there was a flayed cow..." | |
| Manosañcetanāhāre nikantipariyādānatthaṃ "seyyathāpi, bhikkhave, aṅgārakāsū"tiādinā nayena aṅgārakāsūpamaṃ desesi. | For the sake of eliminating desire for the nutriment mental volition, he taught the simile of the charcoal pit in the passage beginning thus: "Suppose, bhikkhus, there was a charcoal pit. .." | |
| Viññāṇāhāre nikantipariyādānatthaṃ "seyyathāpi, bhikkhave, coraṃ āgucāri"ntiādinā nayena sattisatāhatūpamaṃ desesi. | And for the sake of eliminating desire for the nutriment consciousness, he taught the simile of the man struck with three hundred spears in the passage beginning thus: "Suppose, bhikkhus, there was a thief, a crook. .. "[30] |
Comm. NT: These similes are taken from the Puttamamsa Sutta, the Discourse on Son's Flesh (S.12:63/ii, 97-100). See Nyanaponika Thera, The Four Nutrim... Все комментарии (1) |
| Tatrāyaṃ bhūtamatthaṃ katvā saṅkhepato atthayojanā, dve kira jāyampatikā puttaṃ gahetvā parittena pātheyyena yojanasatikaṃ kantāramaggaṃ paṭipajjiṃsu. | Therein, taking the essential meaning, there follows a brief interpretation of the meaning. A couple, it is said, a man and his wife, took their son and set out on a desert trail a hundred yojanas long,[31] with only limited provisions. |
Comm. NT: A yojana is about seven miles. Все комментарии (1) |
| Tesaṃ paññāsa yojanāni gantvā pātheyyaṃ niṭṭhāsi. | When they had gone fifty yojanas their provisions ran out. | |
| Te khuppipāsāturā viraḷacchāyāyaṃ nisīdiṃsu. | Exhausted by hunger and thirst, they sat down in some scanty shade. | |
| Tato puriso bhariyaṃ āha "bhadde ito samantā paññāsa yojanāni gāmo vā nigamo vā natthi, tasmā yaṃ taṃ purisena kātabbaṃ bahumpi kasigorakkhādikammaṃ, na dāni sakkā taṃ mayā kātuṃ, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī"ti. | Then the man said to his wife: "My dear, for fifty yojanas on all sides there is neither a village nor a town. Therefore, though a man can do many kinds of work, such as plowing, guarding cattle, etc., it is not possible for me to do that. Come, kill me. Eat half of my flesh, and having made the other half into provisions for the journey, cross out of the desert together with our son. " | |
| Sāpi āha "sāmi mayā dāni yaṃ taṃ itthiyā kātabbaṃ bahumpi suttakantanādikammaṃ, taṃ kātuṃ na sakkā, ehi maṃ māretvā upaḍḍhamaṃsaṃ khāditvā upaḍḍhaṃ pātheyyaṃ katvā puttena saddhiṃ kantāraṃ nittharāhī"ti. | The wife said: "Dear husband, though a woman can do many kinds of work, such as spinning thread, etc., it is not possible for me to do that. Come, kill me. Eat half of my flesh, and having made the other half into provisions for the journey, cross out of the desert together with our son. " | |
| Tato so taṃ āha "bhadde mātugāmamaraṇena dvinnaṃ maraṇaṃ paññāyati. | Then the man said: "My dear, the death of the mother would mean the death of two, | |
| Na hi mando kumāro mātaraṃ vinā jīvituṃ sakkoti. | for a young boy cannot live without his mother. | |
| Yadi pana mayaṃ jīvāma, puna dārakaṃ labheyyāma, handa dāni puttakaṃ māretvā maṃsaṃ gahetvā kantāraṃ nittharāmā"ti. | But if we both live, then we can beget another child again. Come now, let us kill our child, take his flesh, and cross out of this desert. " | |
| Tato mātā puttamāha "tāta pitu santikaṃ gacchāhī"ti. | Then the mother said to the son: "Dear, go to your father." | |
| So agamāsi. | He went, | |
| Athassa pitā "mayā puttakaṃ posessāmīti kasigorakkhādīhi anappakaṃ dukkhamanubhūtaṃ, na sakkomi puttaṃ māretuṃ, tvaṃyeva tava puttakaṃ mārehī"ti vatvā "tāta mātusantikameva gacchāhī"ti āha. | but the father said: "For the sake of supporting this child I incurred much suffering through such work as plowing, guarding cattle, etc. I cannot kill the boy. You kill your son. " Then he said: "Dear, go to your mother." | |
| So agamāsi. | [He went, ] | |
| Athassa mātāpi "mayā puttaṃ patthentiyā govatakukkuravatadevatāyācanādīhipi tāva anappakaṃ dukkhaṃ anubhūtaṃ, ko pana vādo kucchinā pariharantiyā? | But the mother said: "Longing for a son I incurred much suffering by observing the cow-observance, the dog-observance, praying to the gods, etc., not to speak of bearing him in my womb.[32] |
Comm. NT: The cow-observance and the dog-observance are forms of self-mortification which ascetics of the Buddha's time practiced in the hope of purif... Все комментарии (1) |
| Na sakkāhaṃ puttaṃ māretu"nti vatvā "tāta pitusantikaṃyeva gacchāhī"ti āha. | It is not possible for me to kill him. " Then she said: "Dear, go to your father. " | |
| Evaṃ so dvinnaṃ antarā gacchantoyeva mato. | The boy died from going back and forth between the father and the mother. | |
| Te taṃ disvā paridevitvā pubbe vuttanayeneva maṃsāni gahetvā khādantā pakkamiṃsu. | Seeing him dead, they wept, and having taken the flesh as described above, they departed. | |
| Tesaṃ so puttamaṃsāhāro navahi kāraṇehi paṭikulattā neva davāya hoti, na madāya na maṇḍanāya na vibhūsanāya, kevalaṃ kantāranittharaṇatthāyeva hoti. | Because that flesh of their son was repulsive to them for nine reasons, it was not eaten for enjoyment nor for intoxication nor for making (the body) strong and beautiful, but only for the purpose of crossing out of the desert. | |
| Katamehi navahi kāraṇehi paṭikūloti ce? | For what nine reasons was it repulsive? | |
| Sajātimaṃsatāya ñātimaṃsatāya puttamaṃsatāya piyaputtamaṃsatāya taruṇamaṃsatāya āmakamaṃsatāya agorasamaṃsatāya aloṇatāya adhūpitatāyāti. | Because it was the flesh of their own offspring, the flesh of a relative, the flesh of a son, the flesh of a dear son, the flesh of a youngster, raw flesh, not beef, unsalted, unspiced. | |
| Tasmā yo bhikkhu kabaḷīkārāhāraṃ evaṃ puttamaṃsasadisaṃ passati, so tattha nikantiṃ pariyādiyati. | Therefore the bhikkhu who sees the nutriment physical food thus, as similar to son's flesh, eliminates the desire for it. [33] |
Comm. NT: The commentary to the Puttamamsa Sutta develops this analogy in greater detail than the present commentary. Все комментарии (1) |
| Ayaṃ tāva puttamaṃsūpamāyaṃ atthayojanā. | This, in the first place, is the interpretation of the meaning of the simile of son's flesh. | |
| Niccammagāvūpamāyaṃ pana yathā sā gāvī gīvato yāva khurā, tāva cammaṃ uddāletvā muttā yaṃ yadeva nissāya tiṭṭhati, tattha pāṇakehi khajjamānā dukkhassevādhikaraṇaṃ hoti, evaṃ phassopi yaṃ yadeva vatthuṃ ārammaṇaṃ vā nissāya tiṭṭhati, taṃtaṃvatthārammaṇasambhavassa vedayitadukkhassa adhikaraṇameva hoti. | Then, as regards the simile of the flayed cow: If a cow were stripped of its skin from the neck to the hooves and then set free, whatever it would rest upon would become a basis of pain for it, since it would be bitten by the small creatures living there. [34] So too, whatever physical basis or object contact stands upon as its support becomes a basis for the felt pain originating from that basis or object.[35] |
Comm. NT: [34] The sutta elaborates as follows: If the cow stands, the creatures in the air attack it; if it leans against a wall, the creatures in th... Все комментарии (1) |
| Tasmā yo bhikkhu phassāhāraṃ evaṃ niccammagāvisadisaṃ passati, so tattha nikantiṃ pariyādiyati, ayaṃ niccammagāvūpamāyaṃ atthayojanā. | Therefore a bhikkhu who sees the nutriment contact thus, as similar to a flayed cow, eliminates the desire for it. This is the interpretation of the meaning of the simile of the flayed cow. | |
| Aṅgārakāsūpamāyaṃ pana yathā sā aṅgārakāsu, evaṃ mahāpariḷāhaṭṭhena tayo bhavā. | Then, as regards the simile of the charcoal pit:[36] The three realms of being are like a charcoal pit in the sense of a great burning heat (lit., a great fever). |
Comm. NT: The simile as given in the sutta is this: Two strong men grab hold of a weaker man by both arms and drag him towards a blazing charcoal pit.... Все комментарии (1) |
| Yathā nānābāhāsu gahetvā tattha upakaḍḍhakā dve purisā, evaṃ bhavesu upakaḍḍhanaṭṭhena manosañcetanā. | Like the two men who grab hold (of a weaker man) by both his arms and drag him towards it, is mental volition in the sense that it drags one towards the realms of being. | |
| Tasmā yo bhikkhu manosañcetanāhāraṃ evaṃ aṅgārakāsūpakaḍḍhakapurisasadisaṃ passati, so tattha nikantiṃ pariyādiyati, ayaṃ aṅgārakāsūpamāyaṃ atthayojanā. | Therefore a bhikkhu who sees the nutriment mental volition thus, as similar to a charcoal pit, eliminates the desire for it. This is the interpretation of the meaning of the simile of the charcoal pit. | |
| Sattisatāhatūpamāyaṃ pana yena so puriso pubbaṇhasamaye sattisatena haññati, tamassa sarīre vaṇamukhasataṃ katvā antarā aṭṭhatvā vinivijjhitvā aparabhāgeyeva patati, evaṃ itarāni dve sattisatāni, evamassa patitokāse apatitvā apatitvā gatāhi sattīhi sabbasarīraṃ chiddāvachiddameva hoti, tassa ekavaṇamukhepi uppannassa dukkhassa pamāṇaṃ natthi, ko pana vādo tīsu vaṇamukhasatesu? | Then, as regards the simile of the man struck with three hundred spears:[37] The hundred spears that strike the man in the morning make a hundred wound openings in his body, and without remaining inside they pierce through and fall on the other side; and so with the other two hundred spears as well. Thus his whole body is cut again and again by the spears which come without piercing him in a place where another has already struck. There is no measuring the pain arisen in him from even one of the wound openings, not to speak of three hundred wound openings. |
Comm. NT: The king's men arrest a thief and bring him before the king. The king orders him struck with a hundred spears in the morning, another hundre... Все комментарии (1) |
| Tattha sattinipātakālo viya paṭisandhiviññāṇanibbattakālo. | Therein, the time of the generation of the rebirth-linking consciousness is like the time of being struck by a spear. | |
| Vaṇamukhajananaṃ viya khandhajananaṃ. | The production of the aggregates is like the production of the wound openings. | |
| Vaṇamukhesu dukkhavedanuppādo viya jātesu khandhesu vaṭṭamūlakanānāvidhadukkhuppādo. | The arising of the various kinds of suffering rooted in the round (of existence) once the aggregates have been born is like the arising of suffering on account of the wound openings. | |
| Aparo nayo, āgucārī puriso viya paṭisandhiviññāṇaṃ. | Another method of interpretation (is as follows): The rebirth-linking consciousness is like the thief. | |
| Tassa sattighātehi uppannavaṇamukhāni viya viññāṇapaccayā nāmarūpaṃ. | His mentality-materiality conditioned by consciousness is like the wound openings created by the striking of the spears. | |
| Vaṇamukhapaccayā tassa purisassa kakkhaḷadukkhuppādo viya nāmarūpapaccayā viññāṇassa dvattiṃsakammakāraṇaaṭṭhanavutirogādivasena nānappakārakadukkhuppādo daṭṭhabbo. | The arising of the various kinds of suffering by way of the thirty-two types of torture and the eighty-nine types of diseases in regard to consciousness conditioned by mentality-materiality — this should be regarded as like the arising of severe pain for that man conditioned by the wound openings. | |
| Tasmā yo bhikkhu viññāṇāhāraṃ evaṃ sattisatāhatasadisaṃ passati. | Therefore a bhikkhu who sees the nutriment consciousness thus, as similar to one struck by three hundred spears, | |
| So tattha nikantiṃ pariyādiyati, ayaṃ sattisatāhatūpamāyaṃ atthayojanā. | eliminates the desire for it. This is the interpretation of the meaning of the simile of the man struck by three hundred spears. | |
| So evaṃ imesu āhāresu nikantiṃ pariyādiyanto cattāropi āhāre parijānāti, yesu pariññātesu sabbampi pariññātaṃ vatthu pariññātameva hoti. | [Full Understanding] Thus by eliminating desire in regard to these nutriments, he also fully understands these four nutriments. When these have been fully understood, the entire basis (for them) has also been fully understood. | |
| Vuttañhetaṃ bhagavatā – | For this has been said by the Blessed One (S.12:63/ii,99-100): | |
| "Kabaḷīkāre, bhikkhave, āhāre pariññāte pañcakāmaguṇiko rāgo pariññāto hoti. | Bhikkhus, when the nutriment physical food has been fully understood, lust for the five cords of sensual pleasure has been fully understood. | |
| Pañcakāmaguṇike rāge pariññāte natthi taṃ saṃyojanaṃ, yena saṃyojanena saṃyutto ariyasāvako puna imaṃ lokaṃ āgaccheyya. | When lust for the five cords of sensual pleasure has been fully understood, there exists no more any fetter bound by which the noble disciple might come back to this world. | |
| Phasse, bhikkhave, āhāre pariññāte tisso vedanā pariññātā honti. | Bhikkhus, when the nutriment contact has been fully understood, the three feelings have been fully understood. | |
| Tīsu vedanāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. | When the three feelings have been fully understood, there is nothing further for the noble disciple to do, I say. | |
| Manosañcetanāya, bhikkhave, āhāre pariññāte tisso taṇhā pariññātā honti. | Bhikkhus, when the nutriment mental volition has been fully understood, the three kinds of craving have been fully understood. | |
| Tīsu taṇhāsu pariññātāsu ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmi. | When the three kinds of craving have been fully understood, there is nothing further for the noble disciple to do, I say. | |
| Viññāṇe, bhikkhave, āhāre pariññāte nāmarūpaṃ pariññātaṃ hoti. | Bhikkhus, when the nutriment consciousness has been fully understood, mentality-materiality has been fully understood. | |
| Nāmarūpe pariññāte ariyasāvakassa natthi kiñci uttarikaraṇīyanti vadāmī"ti (saṃ. ni. 2.63). | When mentality-materiality has been fully understood, there is nothing further for the noble disciple to do, I say. | |
| Taṇhāsamudayā āhārasamudayoti purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo nibbatto hotīti attho. | [The Arising and Cessation of Nutriment] With the arising of craving there is the arising of nutriment (tanhasamudaya aharasamudayo): This is the meaning: "With the arising of craving in the previous (existence) the arising of the nutriments occurs at rebirth-linking (in this existence)." | |
| Kathaṃ? | How? | |
| Paṭisandhikkhaṇe hi tisantativasena uppannasamatiṃsarūpabbhantare jātā ojā atthi. | Because at the moment of rebirth-linking there is the nutritive essence produced among the thirty types of materiality that have arisen by way of triple continuity.[38] |
Comm. NT: See note 27. Все комментарии (1) |
| Ayaṃ taṇhāpaccayā nibbatto upādinnakakabaḷīkārāhāro. | This is the kammically acquired physical food as nutriment produced by craving as its condition. | |
| Paṭisandhicittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhāpaccayā nibbattā upādinnakaphassamanosañcetanā viññāṇāhārāti. | But the contact and volition associated with the rebirth-linking consciousness, and that mind or consciousness itself — these are the kammically acquired nutriments of contact, mental volition and consciousness produced by craving as their condition. | |
| Evaṃ tāva purimataṇhāsamudayā paṭisandhikānaṃ āhārānaṃ samudayo veditabbo. | Thus, in the first place, the arising of the nutriments at rebirth-linking should be understood as occurring with the arising of craving in the previous existence. | |
| Yasmā panidha upādinnakāpi anupādinnakāpi āhārā missetvā kathitā, tasmā anupādinnakānampi evaṃ taṇhāsamudayā āhārasamudayo veditabbo. | But because the nutriments that are kammically acquired and those that are not kammically acquired have been discussed here combined, (the principle of) the arising of nutriment with the arising of craving should be understood to apply also to those that are not kammically acquired. | |
| Aṭṭhalobhasahagatacittasamuṭṭhitesu hi rūpesu ojā atthi, ayaṃ sahajātataṇhāpaccayā nibbatto anupādinnakakabaḷīkārāhāro. | For there is nutritive essence in the kinds of materiality that are aroused by the eight types of consciousness accompanied by greed;[39] this is the nutriment physical food that is not kammically acquired yet is produced by conascent craving as its condition. |
Comm. NT: The eight types of consciousness accompanied by greed are distinguished by the presence or absence of wrong view, by their accompanying feel... Все комментарии (1) |
| Lobhasahagatacittasampayuttā pana phassacetanā sayañca cittaṃ viññāṇanti ime taṇhāpaccayā nibbattā anupādinnakaphassamanosañcetanā viññāṇāhārāti. | But the contact and volition associated with the consciousness accompanied by greed, and that mind or consciousness itself — these are the nutriments of contact, mental volition and consciousness that are not kammically acquired yet are produced by craving as their condition. | |
| Taṇhānirodhāāhāranirodhoti imissā upādinnakānañca anupādinnakānañca āhārānaṃ paccayabhūtāya taṇhāya nirodhena āhāranirodho paññāyati. | With the cessation of craving there is cessation of nutriment (tanhanirodha aharanirodho): By this there is set forth the cessation of nutriment by the cessation of the craving that had become the condition for both nutriment that is kammically acquired and that which is not kammically acquired. | |
| Sesaṃ vuttanayameva. | The rest (should be understood) by the method stated, | |
| Ayaṃ pana viseso, idha cattāripi saccāni sarūpeneva vuttāni. | but there is this difference. Here the four truths are stated directly, | |
| Yathā ca idha, evaṃ ito uttarimpi sabbavāresūti. | and as here, so in all the following sections. | |
| Tasmā sabbattha asammuyhantena saccāni uddharitabbāni. | Therefore one who is unconfused in mind can deduce the truths throughout in what follows. [40] |
Comm. NT: The principle of the Four Noble Truths can be discerned in the format of the exposition: a particular item X, the arising of X, the cessatio... Все комментарии (1) |
| Sabbavāresu ca "ettāvatāpi kho āvuso"ti idaṃ desanāniyyātanaṃ tattha tattha desitadhammavasena yojetabbaṃ. | 12. And in all the following sections the delimiting phrase In that way too, friends (ettavata pi kho avuso) should be construed according to the principle that has been expounded. | |
| Tassa idha tāva ayaṃ yojanā ettāvatāpīti imāya āhāradesanāya vuttamanasikārappaṭivedhavasenāpīti vuttaṃ hoti. | Here, in the first place, this is the interpretation of it (in the present context). "In that way too": what is meant is: "the attention and penetration stated by way of the teaching concerning nutriment." | |
| Esa nayo sabbatthāpi. | The same method throughout. | |
| Āhāravāravaṇṇanā niṭṭhitā. |