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Комментарий к разделу о влечениях Палийский оригинал
| пали | Nyanamoli thera - english | khantibalo - русский | Комментарии |
| 104.Āsavavāre avijjāsamudayāti ettha avijjā kāmāsavabhavāsavānaṃ sahajātādivasena paccayo hoti. | 70. In the section on the taints, with the arising of ignorance (avijjasamudaya): Here ignorance is a condition for the taint of sensual desire and the taint of being by way of decisive support, etc.; | В разделе о влечениях "с возникновением влечений" - здесь неведение является условием для влечения к чувственным желаниям и влечения к быванию как способствующее условие и т.д. | |
| Avijjāsavassa upanissayavaseneva. | (it is a condition) for the taint of ignorance only by way of decisive support. | Это условие для влечения к неведению только как способствующее условие. | |
| Aparāparuppannā cettha avijjā avijjāsavoti veditabbā. | And here the ignorance that arises subsequently should be understood as the taint of ignorance. | И здесь возникающее вслед за этим неведение следует понимать как влечение к неведению. | |
| Pubbuppannā avijjāyevassa aparāparuppannassa avijjāsavassa upanissayapaccayo hoti. | The previously arisen ignorance itself becomes a decisive support condition for the subsequently arisen taint of ignorance. | Ранее возникшее неведение само становится способствующим условием возникающего вслед за этим влечения к неведению. | |
| Sesaṃ vuttanayamevāti. | The rest by the aforesaid method. | Остальное как было объяснено ранее. | |
| Ayaṃ vāro yā esā paṭiccasamuppādapadesu jeṭṭhikā avijjā, tassāpi paccayadassanavasena vutto. | This section is stated by way of showing the condition for the ignorance which heads the factors of dependent arising. | Этот раздел объяснён путём демонстрации условия для неведения, которое возглавляет факторы обусловленного возникновения. | |
| Evaṃ vuttena vārena saṃsārassa anamataggatā sādhitā hoti. | Stated thus, the undiscoverability (anamataggata) of any beginning of samsara is established. | Благодаря такому объяснению устанавливается невозможность открыть какое-либо начало сансары. | |
| Kathaṃ? | How? | Каким образом? | |
| Āsavasamudayena hi avijjāsamudayo. | Because with the arising of the taints there is the arising of ignorance, and with the arising of ignorance there is the arising of the taints. | Потому что с возникновением влечений есть возникновение неведения, а с возникновением неведения есть возникновение влечений. | |
| Avijjāsamudayenāpi āsavasamudayo. | Thus the taints are a condition for ignorance, and ignorance is a condition for the taints. | Следовательно, влечения является условием для неведения, а неведение является условием влечений. | |
| Evaṃ āsavā avijjāya avijjāpi āsavānaṃ paccayoti katvā pubbakoṭi na paññāyati avijjāya, tassā apaññāyanato saṃsārassa anamataggatā siddhā hotīti. | Having shown this, (it follows that) no first point of ignorance is manifest, and because none is manifest the undiscoverability of any beginning of samsara is proven.[59] | Из этого анализа следует, что не существует начала неведения и, поскольку нет начала неведения, невозможность открыть какое-либо начало Сансары доказана. |
Comm. NT: Elsewhere the Buddha says: "A first point of ignorance cannot be discovered, of which it can be said: Before that there was no ignorance and... Все комментарии (1) |
| Evaṃ sabbepime imasmiṃ sutte kammapathavāro āhāravāro dukkhavāro jarā-maraṇa-jāti-bhava-upādāna-taṇhā-vedanā-phassa-saḷāyatana-nāmarūpa- viññāṇa-saṅkhāra-avijjā-āsavavāroti soḷasavārā vuttā. | [Conclusion] Thus in all this sutta sixteen sections have been stated: the section on the courses of kamma, the section on nutriment, the section on suffering, and the sections on aging and death, birth, being, clinging, craving, feeling, contact, the sixfold base, mentality-materiality, consciousness, formations, ignorance and the taints. | ||
| Tesu ekekassa vārassa saṅkhepavitthāravasena dvidhā vibhattā dvattiṃsaṭṭhānāni honti. | As to these, in each individual section there is a twofold analysis — in brief and in detail — amounting to thirty-two cases. | ||
| Iti imasmiṃ sutte imesu dvattiṃsaṭṭhānesu cattāri saccāni kathitāni. | Thus in this sutta, in these thirty-two cases, the Four (Noble) Truths are expounded. | ||
| Etesaṃyeva vitthāravasena vuttesu soḷasasu ṭhānesu arahattaṃ kathitaṃ. | Among these, in the sixteen cases stated in detail, arahantship is expounded. | ||
| Therassa pana matena dvattiṃsāyapi ṭhānesu cattāri saccāni cattāro ca maggā kathitāti. | But according to the opinion of the Elder, the four truths and the four paths are expounded in the thirty-two cases.[60] |
Comm. NT: For the identity of the dissenting Elder, see Section 3 and note 7. Все комментарии (1) |
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| Iti sakalepi pañcamahānikāyasaṅgahite buddhavacane natthi taṃ suttaṃ, yattha dvattiṃsakkhattuṃ cattāri saccāni dvattiṃsakkhattuñca arahattaṃ pakāsitaṃ aññatra imamhā sammādiṭṭhisuttāti. | Thus in the entire Word of the Buddha comprised in the five great Nikayas, there is no sutta except for this Discourse on Right View where the Four (Noble) Truths are explained thirty-two times and where arahantship is explained thirty-two times. | ||
| Idamavocāyasmāsāriputtoti idaṃ dvattiṃsāya catusaccapariyāyehi dvattiṃsāya arahattapariyāyehīti catusaṭṭhiyā kāraṇehi alaṅkaritvā sammādiṭṭhisuttaṃ āyasmā sāriputto avoca, attamanā te bhikkhū āyasmato sāriputtassa bhāsitaṃ abhinandunti. | That is what the Venerable Sariputta said (idam avoc'ayasma Sariputto): The Venerable Sariputta spoke this Discourse on Right View, having adorned it with sixty-four divisions — thirty-two expositions of the four truths and thirty-two expositions of arahantship. The bhikkhus were satisfied and delighted in the Venerable Sariputta's words. | ||
| Āsavavāravaṇṇanā niṭṭhitā. | |||
| Papañcasūdaniyā majjhimanikāyaṭṭhakathāya | In the Papañcasudani, the Commentary to the Majjhima Nikaya, | ||
| Sammādiṭṭhisuttavaṇṇanā niṭṭhitā. | the Explanation of the Discourse on Right View is concluded. |