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Комментарий к предыстории Палийский оригинал

пали	Soma thera - english	khantibalo - русский	Комментарии
106.Ekāyano ayaṃ, bhikkhave, maggoti.	Ekayano ayam bhikkhave maggo = "This is the only way, O bhikkhus."	"Таков, о монахи, единственный путь"
Kasmā bhagavā idaṃ suttamabhāsi?	Why did the Blessed One teach this Discourse?	Почему Благословенный сказал это наставление?
Kururaṭṭhavāsīnaṃ gambhīradesanāpaṭiggahaṇasamatthatāya.	Because of the ability of the people of the Kurus to take in deep doctrine.	Из-за возможностей жителей Куру воспринять глубокое учение.
Kururaṭṭhavāsino kira bhikkhū bhikkhuniyo upāsakā upāsikāyo utupaccayādisampannattā tassa raṭṭhassa sappāyautupaccayasevanena niccaṃ kallasarīrā kallacittā ca honti.	The inhabitants of the Kuru country — bhikkhus, bhikkhunis, upasakas, upasikas — by reason of their country being blessed with a perfect climate, and through their enjoyment of other comfortable conditions, were always healthy in body and in mind.	Жители страны Куру - монахи, монахини, миряне, мирянки - всегда пребывали в телесном и умственном здравии благодаря тому, что их страна была одарена превосходным климатом и благодаря другим удобствам, которыми они наслаждались.
Te cittasarīrakallatāya anuggahitapaññābalā gambhīrakathaṃ pariggahetuṃ samatthā honti.	They, happy with healthy minds and bodies, and having the power of knowledge, were capable of receiving deep teachings.	Они, будучи счастливы, имея здоровое тело и ум, обладая силой знания были способны воспринять глубокое учение.
Tena tesaṃ bhagavā imaṃ gambhīradesanāpaṭiggahaṇasamatthataṃ sampassanto ekavīsatiyā ṭhānesu kammaṭṭhānaṃ arahatte pakkhipitvā idaṃ gambhīratthaṃ satipaṭṭhānasuttaṃ abhāsi.	Therefore, the Blessed One, perceiving their ability to appreciate this profound instruction, proclaimed to them this Discourse on the Arousing of Mindfulness, which is deep in meaning, having set up the subject of meditation, in arahantship, in twenty-one places.	Поэтому Благословенный, увидев их возможность воспринять глубокое учение, изрёк им наставление об установлении памятования, обладающее глубоким смыслом, установив объект медитации, в архатстве в 21 месте.
Yathā hi puriso suvaṇṇacaṅkoṭakaṃ labhitvā tattha nānāpupphāni pakkhipeyya, suvaṇṇamañjūsaṃ vā pana labhitvā sattaratanāni pakkhipeyya, evaṃ bhagavā kururaṭṭhavāsiparisaṃ labhitvā gambhīradesanaṃ desesi.	For even as a man, having got a golden basket should fill it with divers flowers, or indeed having got a golden casket should fill it with precious jewels of the seven kinds, the Blessed One, having got a following of the Kuru-land people, dispensed, it is said, deep doctrine.	Как человеку, получившему золотую корзину, надлежит наполнить её разнообразными цветами или получившему золотую шкатулку следует наполнить её драгоценностями семи видов, так и Благословенный, обретя последователей среди людей народа Куру, наставлял их глубоким учением.
Tenevettha aññānipi gambhīratthāni dīghanikāye mahānidānaṃ mahāsatipaṭṭhānaṃ imasmiṃ majjhimanikāye sāropamaṃ rukkhūpamaṃ raṭṭhapālaṃ māgaṇḍiyaṃ āneñjasappāyanti aññānipi suttāni desesi.	Likewise, on that very account, there, in the Kurus, the Blessed One, taught other deep teachings: the Maha-nidana Sutta, Maha-satipatthana Sutta, Saropama Sutta, Rukkhupama Sutta, Ratthapala Sutta, Magandiya Sutta, and the Aneñjasappaya Sutta.	В той же стране Благословенный прочёл другие глубокие наставления: Маханидана сутту, Махасатипаттхана сутту, Саропама сутту, Руккхупама сутту, Раттхапала сутту, Магандия сутту и Аненьджасаппая сутту.
Apica tasmiṃ janapade catasso parisā pakatiyāva satipaṭṭhānabhāvanānuyogamanuyuttā viharanti, antamaso dāsakammakaraparijanāpi satipaṭṭhānappaṭisaṃyuttameva kathaṃ kathenti.	Further, in that territory of the Kuru people,[5] the four classes — bhikkhu, bhikkhuni, upasaka, upasika — generally by nature were earnest in the application of the Arousing of Mindfulness to their daily life. At the very lowest, even servants, usually, spoke with mindfulness.	И также в этой местности члены четырёх собраний - монахи, монахини, миряне и мирянки - были от природы старательны в применении установления памятования в своей повседневной жизни. Даже рабы и работники говорили с памятованием.
Udakatitthasuttakantanaṭṭhānādīsupi niratthakakathā nāma na pavattati.	At wells or in spinning halls useless talk was not heard.	У колодцев или в помещениях для пряжи нити пустых разговоров не было слышно.
Sace kāci itthī "amma tvaṃ kataraṃ satipaṭṭhānabhāvanaṃ manasikarosī"ti pucchitā "na kiñcī"ti vadati.	If some woman asked of another woman, "Mother, which Arousing of Mindfulness do you practice?" and got the reply, "None at all,"	Если одна женщина спрашивала другую: "Госпожа, какой способ установления памятования вы практикуете" и получала ответ "никакой"
Taṃ garahanti "dhiratthu tava jīvitaṃ, jīvamānāpi tvaṃ matasadisā"ti.	then that woman who replied so was reproached thus: "Your life is shameful; though you live you are as if dead,"	то ответившую такими словами женщину ругали следующим образом: "Позорная ваша жизнь, вы живёте как будто мертвы".	См. Дхаммапада 2:1 Все комментарии (1)
Atha naṃ "mā dāni puna evamakāsī"ti ovaditvā aññataraṃ satipaṭṭhānaṃ uggaṇhāpenti.	and was taught one of the kinds of Mindfulness-arousing.	И, чтобы она больше так себя не вела, обучали её одному из способов установления памятования.
Yā pana "ahaṃ asukaṃ satipaṭṭhānaṃ manasikaromī"ti vadati.	But on being questioned if she said that she was practicing such and such an Arousing of Mindfulness,	Но если в ответ на вопрос она рассказывала, что занималась таким-то установлением памятования,
Tassā "sādhu sādhū"ti sādhukāraṃ datvā "tava jīvitaṃ sujīvitaṃ, tvaṃ nāma manussattaṃ pattā, tavatthāya sammāsambuddho uppanno"tiādīhi pasaṃsanti.	then she was praised thus: "Well done, well done! Your life is blessed; you are really one who has attained to the human state; for you the Sammasambuddhas have come to be."{1}	тогда её хвалили "Хорошо, хорошо" и также "Ваш образ жизни верный, вы действительно та, кто достиг человеческого состояния, ради вас появились постигшие в совершенстве".
Na kevalañcettha manussajātiyāyeva satipaṭṭhānamanasikārayuttā, te nissāya viharantā tiracchānagatāpi.		Не только родившиеся людьми практиковали способы установления памятования, а даже и животные, жившие рядом с ними.
Tatridaṃ vatthu – eko kira naṭako suvapotakaṃ gahetvā sikkhāpento vicarati.		Такова здесь история: якобы некий акробат, взяв с собой птенца попугая путешествовал с целью преподавания.
So bhikkhunupassayaṃ upanissāya vasitvā gamanakāle suvapotakaṃ pamussitvā gato.		Он, проведя некоторое время близ жилища монахинь, ушёл и забыл птенца попугая.
Taṃ sāmaṇeriyo gahetvā paṭijaggiṃsu.		Саманери забрали его и ухаживали за ним.
Buddharakkhitotissa nāmaṃ akaṃsu.		Назвали они его Буддараккхита (защищённый Буддой).
Taṃ ekadivasaṃ purato nisinnaṃ disvā mahātherī āha – "buddharakkhitā"ti?		Однажды увидев его сидящего перед собой старшая монахиня сказала "Буддараккхита!".
Kiṃ ayyeti.		"Что почтенная?" (ответил попугай).
Atthi koci tava manasikāroti?		"Внимаешь ли ты какому-либо [предмету медитации]?"
Natthi ayyeti.		"Нет, почтенная"
Āvuso, pabbajitānaṃ santike vasantena nāma vissaṭṭhaattabhāvena bhavituṃ na vaṭṭati, kocideva manasikāro icchitabbo, tvaṃ pana aññaṃ na sakkhissasi "aṭṭhi aṭṭhī"ti sajjhāyaṃ karohīti.		Друг, живущим поблизости с ушедшими в бездомную жизнь не надлежит находиться в распущенном состоянии (?), желательно уделять внимание какому-то предмету [медитации]. Так что ты, когда рядом никого нет повторяй "кости, кости".
So theriyā ovāde ṭhatvā "aṭṭhi aṭṭhī"ti sajjhāyanto carati.		Он, следуя наставлению монахини путешествовал, повторяя "кости, кости".
Taṃ ekadivasaṃ pātova toraṇagge nisīditvā bālātapaṃ tapamānaṃ eko sakuṇo nakhapañjarena aggahesi.		Однажды, когда он сидел на вершине арки, греясь лучами восходящего солнца одна птица схватила его в капкан своих когтей.
So "kiri kirī"ti saddamakāsi.		Он издал звук "кири кири".
Sāmaṇeriyo sutvā "ayye buddharakkhito sakuṇena gahito, mocema na"nti leḍḍuādīni gahetvā anubandhitvā mocesuṃ.		Саманери услышав [подумали] "почтенный Буддараккхита схвачен птицей, освободим его" и взяв комки грязи и прочее окружили и освободили его.
Taṃ ānetvā purato ṭhapitaṃ therī āha –		Принеся его старшая монахиня стоя перед ним сказала:
"Buddharakkhita, sakuṇena gahitakāle kiṃ cintesī"ti?		"Буддараккхита, когда тебя схватила птица, ты о чём думал?"
Na ayye aññaṃ cintesiṃ, "aṭṭhipuñjova aṭṭhipuñjaṃ gahetvā gacchati, katarasmimpi ṭhāne vippakirissatī"ti evaṃ ayye aṭṭhipuñjameva cintesinti.		Почтенная, я не думал ни о чём ином как "куча костей взяла кучу костей и идёт, кто в таком случае будет уничтожен?", - вот так, почтенная, я размышлял о куче костей.
Sādhu sādhu, buddharakkhita, anāgate bhavakkhayassa te paccayo bhavissatīti.		Хорошо, хорошо Буддараккхита, в будущем это будет условием прекращения твоего бытия.
Evaṃ tattha tiracchānagatāpi satipaṭṭhānamanasikārayuttā, tasmā nesaṃ bhagavā satipaṭṭhānabuddhimeva janento idaṃ suttaṃ abhāsi.		Вот так там даже животные занимались направлением внимания на способ установления памятования, поэтому Благословенный, зная их мудрость в установлении памятования изрёк это наставление.
Tattha ekāyanoti ekamaggo.	"The only way" = The one way [Ekayanoti ekamaggo].
Maggassa hi –
"Maggo pantho patho pajjo, añjasaṃ vaṭumāyanaṃ;
Nāvā uttarasetū ca, kullo ca bhisisaṅkamo"ti. (cūḷani. 101) –
Bahūni nāmāni.	There are many words for "way."
Svāyaṃ idha ayananāmena vutto.	The word used for "way" here is "ayana" ("going" or road).
Tasmā ekāyano ayaṃ, bhikkhave, maggoti ettha ekamaggo ayaṃ, bhikkhave, maggo, na dvedhāpathabhūtoti evamattho daṭṭhabbo.	Therefore, "This is the only way, O bhikkhus [ekayano ayam bhikkhave maggo]" means here: "A single way ("going" or road), O bhikkhus, is this way; it is not of the nature of a double way [ekamaggo ayam bhikkhave maggo na dvedhapathabhuto]. "
Atha vā ekena ayitabboti ekāyano.	Or it is "the only way" because it has to be trodden by oneself only [ekeneva ayitabbo]. {2}		Подкомментарий Все комментарии (1)
Ekenāti gaṇasaṅgaṇikaṃ pahāya vūpakaṭṭhena pavivittacittena.	The state of being companionless is twofold: without a comrade, after abandoning contact with the crowd, and in the sense of being withdrawn (or secluded) from craving, through tranquillity of mind.
Ayitabboti paṭipajjitabbo.
Ayanti vā etenāti ayano, saṃsārato nibbānaṃ gacchantīti attho.		С помощью него идут, поэтому это путь. Смысл в том, что они идут из сансары к ниббане.
Ekassa ayano ekāyano, ekassāti seṭṭhassa.	Or it is called "ekayana" because it is the way of the one [ekassa ayana].
Sabbasattānaṃ seṭṭho ca bhagavā, tasmā bhagavatoti vuttaṃ hoti.	"Of the one" = of the best; of all beings the Blessed One is best. Therefore, it is called the Blessed One's Way.
Kiñcāpi hi tena aññepi ayanti, evaṃ santepi bhagavatova so ayano tena uppāditattā.	Although others too go along that way, it is the Buddha's because he creates it.
Yathāha "so hi, brāhmaṇa, bhagavā anuppannassa maggassa uppādetā"tiādi (ma. ni. 3.79).	Accordingly it is said: "He, the Blessed One, is the creator of the uncreated path, O Brahman. "
Ayatīti vā ayano, gacchati pavattatīti attho.		Либо "путь" в смысле "следует". Смысл в том, что он идёт, приводит в движение.
Ekasmiṃ ayanoti ekāyano, imasmiṃyeva dhammavinaye pavattati, na aññatrāti vuttaṃ hoti.	It proceeds (or exists) only in this Doctrine-and-discipline and not in any other.
Yathāha "imasmiṃ kho, subhadda, dhammavinaye ariyo aṭṭhaṅgiko maggo upalabbhatī"ti (dī. ni. 2.214).	Accordingly the Master declared: "Subhadda, only in this Doctrine-and-discipline is the Eightfold Way to be found. "
Desanābhedoyeva heso, attho paneko.		Это лишь деление в наставлении, но смысл здесь один.
Apica ekaṃ ayatīti ekāyano.	And further, "ekayana" means: It goes to the one [ekam ayati] — that is, it (the way) goes solely to Nibbana.
Pubbabhāge nānāmukhabhāvanānayappavattopi aparabhāge ekaṃ nibbānameva gacchatīti vuttaṃ hoti.	Although in the earlier stages this method of meditation proceeds on different lines, in the latter, it goes to just the one Nibbana.
Yathāha brahmā sahampati –	And that is why Brahma Sahampati said:
"Ekāyanaṃ jātikhayantadassī,	Whose mind perceiving life's last dying out
Maggaṃ pajānāti hitānukampī;	Vibrates with love, he knows the only way
Etena maggena tariṃsu pubbe,	That led in ancient times, is leading now,
Tarissanti ye ca taranti ogha"nti. (saṃ. ni. 5.409);	And in the future will lead past the flood.[6] {3}
Keci pana "na pāraṃ diguṇaṃ yantī"ti gāthānayena yasmā ekavāraṃ nibbānaṃ gacchati.	Some [keci], however, construing according to the stanza beginning with the words, "They do not go twice to the further shore [na param digunam yanti]"[7] say, "One goes to Nibbana once,
Tasmā "ekāyano"ti vadanti, taṃ na yujjati.	therefore it is ekayana. " This explanation is not proper.		Длинное обсуждение что может значить "единственный путь", заканчивающееся описанием флейма :) Все комментарии (1)
Imassa hi atthassa sakiṃ ayanoti iminā byañjanena bhavitabbaṃ.
Yadi pana ekaṃ ayanamassa ekā gati pavattīti evamatthaṃ yojetvā vucceyya, byañjanaṃ yujjeyya, attho pana ubhayathāpi na yujjati.
Kasmā?
Idha pubbabhāgamaggassa adhippetattā.	Because in this instruction the earlier part of the Path is intended to be presented,
Kāyādicatuārammaṇappavatto hi pubbabhāgasatipaṭṭhānamaggo idha adhippeto, na lokuttaro.	the preliminary part of the Way of Mindfulness proceeding in the four objects of contemplation is meant here, and not the supramundane Way of Mindfulness.
So ca anekavārampi ayati, anekañcassa ayanaṃ hoti.	And that preliminary part of the Path proceeds (for the aspirant) many times; or it may be said that there is many a going on it, by way of repetition of practice.{4}		Подкомментарий Все комментарии (1)
Pubbepi ca imasmiṃ pade mahātherānaṃ sākacchā ahosiyeva.	Regarding "the only way" there is the following account of a discussion that took place long ago.
Tipiṭakacūḷanāgatthero "pubbabhāgasatipaṭṭhānamaggo"ti āha.	The Elder Tipitaka Culla Naga said: "The Way of Mindfulness-arousing (as expounded in our Discourse) is the (mundane) preliminary part (of the Eightfold Way). "
Ācariyo panassa tipiṭakacūḷasumatthero "missakamaggo"ti āha.	His teacher the Elder Culla Summa said: "The Way is a mixed one (a way that is both mundane and supramundane). "
Pubbabhāgo bhanteti.	The pupil: "Reverend Sir, it is the preliminary part. "
Missako āvusoti.	The teacher: "Friend, it is the mixed Way. "
Ācariye punappunaṃ bhaṇante appaṭibāhitvā tuṇhī ahosi.	As the teacher was insistent, the pupil became silent.
Pañhaṃ avinicchinitvāva uṭṭhahiṃsu.	They went away without coming to a decision.
Athācariyatthero nhānakoṭṭhakaṃ gacchanto "mayā missakamaggo kathito, cūḷanāgo pubbabhāgoti ādāya voharati, ko nu kho ettha nicchayo"ti suttantaṃ ādito paṭṭhāya parivattento "yo hi koci, bhikkhave, ime cattāro satipaṭṭhāne evaṃ bhāveyya satta vassānī"ti imasmiṃ ṭhāne sallakkhesi, lokuttaramaggo uppajjitvā satta vassāni tiṭṭhamāno nāma natthi, mayā vutto missakamaggo na labbhati, cūḷanāgena diṭṭho pubbabhāgamaggova labbhatīti ñatvā aṭṭhamiyaṃ dhammassavane saṅghuṭṭhe agamāsi.	On the way to the bathing place the teacher considered the matter. He recited the Discourse. When he came to the part where it is said: "O bhikkhus, should any person maintain the Four Arousings of Mindfulness in this manner for seven years," he concluded that after producing the consciousness of the Supramundane Path there was no possibility of continuing in that state of mind for seven years, and that his pupil, Culla Naga, was right. On that very day, which happened to be the eighth of the lunar fortnight
Porāṇakattherā kira piyadhammassavanā honti.
Saddaṃ sutvāva "ahaṃ paṭhamaṃ, ahaṃ paṭhama"nti ekappahāreneva osaranti.
Tasmiñca divase cūḷanāgattherassa vāro.	, it was the elder Culla Naga's turn to expound the Dhamma.
Tena dhammāsane nisīditvā vījaniṃ gahetvā pubbagāthāsu vuttāsu therassa āsanapiṭṭhiyaṃ ṭhitassa etadahosi "raho nisīditvā na vakkhāmī"ti.	When the exposition was about to begin, the Elder Culla Summa went to the Hall of Preaching and stood behind the pulpit. After the pupil had recited the preliminary stanzas the teacher spoke to the pupil in the hearing of others,
Porāṇakattherā hi anusūyakā honti, na attano rucimeva ucchubhāraṃ viya evaṃ ukkhipitvā vicaranti, kāraṇameva gaṇhanti, akāraṇaṃ vissajjenti.	Thus the Elders of old were not envious and did not go about holding up only what they liked as though it were a bundle of sugar-cane. They took up what was rational; they gave up what was not.		Вставка, в переводе она идёт чуть позже, иначе в предложении получился бы разрыв. Все комментарии (1)
Tasmā thero "āvuso cūḷanāgā"ti āha.	saying, "Friend, Culla Naga."
So ācariyassa viya saddoti dhammaṃ ṭhapetvā "kiṃ bhante"ti āha.	The pupil heard the voice of his teacher and replied: "What is it, Reverend Sir?"
Āvuso cūḷanāga mayā vutto missakamaggo na labbhati, tayā vutto pubbabhāgasatipaṭṭhānamaggova labbhatīti.	The teacher said this: "To say, as I did, that the Way is a mixed one is not right. You are right in calling it the preliminary part of the Way of Mindfulness-arousing."
Thero cintesi "amhākaṃ ācariyo sabbapariyattiko tepiṭako sutabuddho, evarūpassapi nāma bhikkhuno ayaṃ pañho āluḷeti, anāgate mama bhātikā imaṃ pañhaṃ āluḷessantīti suttaṃ gahetvā imaṃ pañhaṃ niccalaṃ karissāmī"ti paṭisambhidāmaggato "ekāyanamaggo vuccati pubbabhāgasatipaṭṭhānamaggo –	Thereupon, the pupil, realising that on a point on which experts of the Dhamma like his learned teacher had floundered, fellows of the holy life in the future were more likely to be unsure, thought: "With the authority of a citation from the Discourse-collection, I will settle this question." Therefore, he brought out and placed before his hearers the following statement from the Patisambhida Magga: "The preliminary part of the Way of Mindfulness-arousing is called the only way."{6}
"Maggānaṭṭhaṅgiko seṭṭho, saccānaṃ caturo padā;	"The Excellent Way is the Eightfold way; four are truths;
Virāgo seṭṭho dhammānaṃ, dvipadānañca cakkhumā.	dispassion is the best of things belonging to the wise;
Eseva maggo natthañño, dassanassa visuddhiyā;	besides that Way there is no other for the purifying of vision.
Etañhi tumhe paṭipajjatha, mārasenappamaddanaṃ;	Walk along that Way so that you may confound Death,		Странно, стихи приведены не точно и не до конца Все комментарии (1)
Etañhi tumhe paṭipannā, dukkhassantaṃ karissathā"ti. (dha. pa. 273-275) –	and put an end to suffering."[9]
Suttaṃ āharitvā ṭhapesi.
Maggoti kenaṭṭhena maggo?
Nibbānagamanaṭṭhena nibbānatthikehi magganiyaṭṭhena ca.
Sattānaṃ visuddhiyāti rāgādīhi malehi abhijjhāvisamalobhādīhi ca upakkilesehi kiliṭṭhacittānaṃ sattānaṃ visuddhatthāya.	Sattanam visuddhiya = "For the purification of beings." For the cleansing of beings soiled by the stains of lust, hatred and delusion, and by the defilements of covetise, called lawless greed and so forth.	"Для очищения существ" - для очищения существ, запятнаных скверной страсти, отвращения и неведения, а также загрязнениями, такими как непомерная алчность и прочее.
Tathā hi imināva maggena ito satasahassakappādhikānaṃ catunnaṃ asaṅkhyeyyānaṃ upari ekasmiññeva kappe nibbatte taṇhaṅkaramedhaṅkarasaraṇaṅkaradīpaṅkaranāmake buddhe ādiṃ katvā sakyamunipariyosānā aneke sammāsambuddhā anekasatā paccekabuddhā gaṇanapathaṃ vītivattā ariyasāvakā cāti ime sattā sabbe cittamalaṃ pavāhetvā paramavisuddhiṃ pattā.	All reach the highest purity after abandoning mental taints.	Ведь именно этим путём начиная с четырёх асанкхей и ста тысяч циклов, начиная с цикла, в котором жили Будда Танханкара, Будда Медханкара, Будда Сарананкара, Будда Дипанкара и до эры Будды Сакьямуни проходили многие постигшие в совершенстве будды, многие сотни паччекабудд, а также бесчисленное количество учеников благородных. Эти существа очистив всю умственную скверну достигли высшей чистоты.
Rūpamalavasena pana saṃkilesavodānapaññattiyeva natthi.	By way of physical taints, however, there is no cleansing of impurities taught in the Dhamma.	Однако [в системе Будды] очищению телесных загрязнений не обучают.
Tathā hi –
Rūpena saṃkiliṭṭhena, saṃkilissanti māṇavā;	That through bodily taints men become impure,	"Великий Провидец не сказал, что люди оскверняются телесными загрязнениями или что они очищаются путём омовения тела.
Rūpe suddhe visujjhanti, anakkhātaṃ mahesinā.	Or by the washing of the body they become pure - By the Great Seer it was not said.
Cittena saṃkiliṭṭhena, saṃkilissanti māṇavā;	That through mental taints men become impure,	Великий же Провидец сказал, что люди оскверняются умственными загрязнениями и с помощью очищения ума они очищаются."
Citte suddhe visujjhanti, iti vuttaṃ mahesinā.	And through the cleansing of the mind they become pure. By the Great Seer it was declared.
Yathāha "cittasaṃkilesā, bhikkhave, sattā saṃkilissanti, cittavodānā visujjhantī"ti (saṃ. ni. 3.100).	Accordingly it is said: "Mental taints soil beings; mental cleansing sanctifies them. "[10]	Согласно сказанному "Умственные загрязнения пятнают существ, умственное очищение их очищает".
Tañca cittavodānaṃ iminā satipaṭṭhānamaggena hoti.		И то умственное очищение осуществляется этим путём установления памятования.
Tenāha "sattānaṃ visuddhiyā"ti.		Поэтому сказано "очищения существ".
Sokaparidevānaṃ samatikkamāyāti sokassa ca paridevassa ca samatikkamāya, pahānāyāti attho.	Sokaparidevanam samatikkamaya = "For the overcoming of sorrow and lamentation."	"Для преодоления печали и плача" - для преодоления печали и плача, в смысле отбрасывания.
Ayañhi maggo bhāvito santatimahāmattādīnaṃ viya sokasamatikkamāya, paṭācārādīnaṃ viya ca paridevasamatikkamāya ca saṃvattati.	If this Way is developed it will lead to the casting out of sorrow similar to that experienced by the Minister Santati, and the casting out of lamentation similar to that of Patacara.	Если развивать этот путь он приведёт к отбрасыванию печали подобно тому, как печаль была отброшена министром Сантати и как плач был отброшен Патачарой.
Tenāha "sokaparidevānaṃ samatikkamāyā"ti.		Поэтому сказано "Для преодоления печали и плача".
Kiñcāpi hi santatimahāmatto –
"Yaṃ pubbe taṃ visodhehi, pacchā te māhu kiñcanaṃ;	Purge out the things belonging to the past; Let there be naught in the world to rise in future times.
Majjhe ce no gahessasi, upasanto carissasī"ti. (su. ni. 955);	If what's twixt past and future you don't grasp, You will be one who wanders forth serene.[11]
Imaṃ gāthaṃ sutvā saha paṭisambhidāhi arahattaṃ patto.	With analytical knowledge did Santati reach arahantship after hearing this stanza (above).
Paṭācārā –	Patacara
"Na santi puttā tāṇāya, na pitā nāpi bandhavā;	For one who is by death oppressed there is No safety seen in children, father, friends Or others close to one.
Antakenādhipannassa, natthi ñātīsu tāṇatā"ti. (dha. pa. 288);	A shelter true Amongst one's kinsfolk one does never find.[12]
Imaṃ gāthaṃ sutvā sotāpattiphale patiṭṭhitā.	reached the fruition of the first stage of arahantship after hearing the following (above).
Yasmā pana kāyavedanācittadhammesu kañci dhammaṃ anāmasitvā bhāvanā nāma natthi, tasmā tepi imināva maggena sokaparideve samatikkantāti veditabbā.	Since there is nothing called spiritual development [bhavana] without laying hold on something whatsoever in material form, feeling, consciousness and mental objects [kaya vedana citta dhammesu kiñci dhammam anamasitva] they (Santati and Patacara) too overcame sorrow and lamentation just by this Way of Mindfulness.{7}	Поскольку не бывает развития ума не ухватившись за какое-то явление (тело, ощущения, ум и явления), они также преодолели печаль и плач именно этим путём.	Подкомментарий Все комментарии (1)
Dukkhadomanassānaṃ atthaṅgamāyāti kāyikadukkhassa ca cetasikadomanassassa cāti imesaṃ dvinnaṃ atthaṅgamāya, nirodhāyāti attho.	Dukkha domanassanam atthangamaya = "For the destruction of suffering and grief. " For the cessation of bodily suffering and mental grief.	"Для прекращения боли и мук": для прекращения телесных страданий и умственных мук.
Ayañhi maggo bhāvito tissattherādīnaṃ viya dukkhassa, sakkādīnaṃ viya ca domanassassa atthaṅgamāya saṃvattati.	This way maintained by contemplation is conducive to the destruction of suffering similar to that of the Elder Tissa, and of grief similar to that of Sakka.	Развитие этого пути способствует прекращению боли, подобно тому как было с монахом Тиссой и мук, подобно тому, как было с Саккой.
Tatrāyaṃ atthadīpanā – sāvatthiyaṃ kira tisso nāma kuṭumbikaputto cattālīsa hiraññakoṭiyo pahāya pabbajitvā agāmake araññe viharati.	Tissa, the head of a family at Savatthi, renouncing forty crores of gold, became a homeless one, and dwelt in a forest far from other human beings.	Тисса, глава одной из семей в Саваттхи, отрешился от 40 мириадов золота, ушёл в монахи и жил в лесу вдалеке от других людей.
Tassa kaniṭṭhabhātubhariyā "gacchatha naṃ jīvitā voropethā"ti pañcasate core pesesi.	His sister-in-law sent a robber band of five hundred to scour the forest in order to find him, and ordered them to kill him when he was found. {She sent him, it is said, in five batches of a hundred each in succession.}	Его невестка послала банду из 500 разбойников, чтобы они обыскали лес, и, найдя, убили его.
Te gantvā theraṃ parivāretvā nisīdiṃsu.	After entering the forest and searching for the elder they in due course came to the place in which he lived and sat round him.	Они пошли в лес, [нашли где он живёт] и сели вокруг него.
Thero āha "kasmā āgatattha upāsakā"ti?	When the robbers surrounded him, the elder spoke thus: "Lay disciples, why have you come?"	Монах спросил "Миряне, зачем вы пришли?".
Taṃ jīvitā voropessāmāti.	They replied: "To kill you."	Они ответили: "Чтобы убить тебя".
Pāṭibhogaṃ me upāsakā gahetvā ajjekarattiṃ jīvitaṃ dethāti.	Then the elder said: "On a security, give me my life for just this one night."	Тогда монах сказал: "Возьмите у меня залог, но дайте мне прожить лишь эту одну ночь".
Ko te, samaṇa, imasmiṃ ṭhāne pāṭibhogo bhavissatīti?	Said the robbers: "O recluse, who will stand surety for you in a place like this?"	[Они ответили]: "Отшельник, кто поручится за тебя в таком месте?".
Thero mahantaṃ pāsāṇaṃ gahetvā dve ūruṭṭhīni bhinditvā "vaṭṭati upāsakā pāṭibhogo"ti āha.	The elder, thereupon, took a big stone, broke the bones of his legs and said: "Lay disciples, is the security of value?"	Тогда монах взял большой камень, сломал кости своих ног и сказал: "Миряне, этот залог подойдёт?".
Te apakkamitvā caṅkamanasīse aggiṃ katvā nipajjiṃsu.	They, leaving the elder, went to the end of the ambulatory and lighting a fire lay on the ground.	Они, оставив монаха, ушли в другой конец тропинки и разведя огонь легли на землю.
Therassa vedanaṃ vikkhambhetvā sīlaṃ paccavekkhato parisuddhaṃ sīlaṃ nissāya pītipāmojjaṃ uppajji.	The elder contemplating on the purity of his conduct, after suppressing his pain,	Монах, подавив боль, размышляя о чистоте своего поведения, зародил восторг и радость.
Tato anukkamena vipassanaṃ vaḍḍhento tiyāmarattiṃ samaṇadhammaṃ katvā aruṇuggamane arahattaṃ patto imaṃ udānaṃ udānesi –	attained arahantship, at dawn, having fulfilled the recluse's regimen in the three watches of the night. Giving expression to his feelings he said:	Развивая мудрость прозрения, исполнив за три ночные стражи дело жизни отшельника на рассвете достиг архатства. На том он изрёк следующее восклицание:
"Ubho pādāni bhinditvā, saññapessāmi vo ahaṃ;	"A surety let me raise breaking both my legs:
Aṭṭiyāmi harāyāmi, sarāgamaraṇaṃ ahaṃ.	To die with lustful mind I loathe and shrink.
Evāhaṃ cintayitvāna, yathābhūtaṃ vipassisaṃ;	Having thought thus I saw things as they are,
Sampatte aruṇuggamhi, arahattamapāpuṇi"nti.	And with the dawn I reached the arahant's domain. "
Aparepi tiṃsa bhikkhū bhagavato santike kammaṭṭhānaṃ gahetvā araññavihāre vassaṃ upagantvā "āvuso, tiyāmarattiṃ samaṇadhammova kātabbo, na aññamaññassa santikaṃ āgantabba"nti vatvā vihariṃsu.	There is another story. Thirty bhikkhus taking the subject of meditation from the Blessed One went into residence, during the rains, in a forest-dwelling, agreeing amongst themselves to practice the duty of the recluse, during all the three watches of the night, and to avoid one another's presence.	Есть и другая история. Тридцать монахов получив от Благословенного объект медитации ушли на сезон дождей в лесное жилище и договорились заниматься делом жизни отшельника в течение всех трёх ночных страж и избегать встречаться друг с другом.
Tesaṃ samaṇadhammaṃ katvā paccūsasamaye pacalāyantānaṃ eko byaggho āgantvā ekekaṃ bhikkhuṃ gahetvā gacchati.	One by one those monks who began to doze early in the morning after doing the recluse's duty during the three watches of the night were carried away by a tiger.	Тех монахов, которые рано утром начали засыпать после выполнения дела жизни монаха в течение трёх страж ночи, стал по одному уносить тигр.
Na koci "maṃ byaggho gaṇhī"ti vācampi nicchāresi.	Not one of those carried away did even utter the words: "I am taken by a tiger."	Ни один из монахов, которых хватал тигр не сказал, что его уносит тигр.
Evaṃ pañcasu dasasu bhikkhūsu khāditesu uposathadivase "itare, āvuso, kuhi"nti pucchitvā ñatvā ca "idāni gahitena, gahitomhīti vattabba"nti vatvā vihariṃsu.	When thus fifteen bhikkhus had been devoured, on uposatha day (the day of the Meeting of the Order for recitation of the Rules), after it was asked (by the elder) "Friends, where are the others? " and it became known that they had been devoured by a tiger. It was agreed that anyone seized by the tiger, thereafter, should utter the words: "I am taken."	Когда таким образом 15 монахов были съедены тигром, в день Упосатхи в ответ на вопрос (старшего монаха) "Друзья, где остальные" стало известно, что их съел тигр. Тогда они договорились, что тот, кого схватит тигр, будет говорить "меня схватили".
Atha aññataraṃ daharabhikkhuṃ purimanayeneva byaggho gaṇhi.	Then a certain young bhikkhu was seized by the tiger in the same circumstances in which the others were seized earlier.	И однажды тигр схватил одного молодого монаха по тому же сценарию как раньше он хватал других.
So "byaggho, bhante"ti āha.	That young bhikkhu said: "Tiger, Reverend Sir."	Молодой монах сказал: "Тигр, о почтенный".
Bhikkhū kattaradaṇḍe ca ukkāyo ca gahetvā mocessāmāti anubandhiṃsu.	The other bhikkhus carrying sticks and torches went in pursuit of the tiger.	Другие монахи, взяв палки и факелы стали преследовать тигра.
Byaggho bhikkhūnaṃ agatiṃ chinnataṭaṭṭhānaṃ āruyha taṃ bhikkhuṃ pādaṅguṭṭhakato paṭṭhāya khādituṃ ārabhi.	The tiger, having taken the young bhikkhu up to a rocky place, a broken edge over a hollow spot inaccessible to the bhikkhus, began to devour its prey from the feet upwards.	Тигр, отнеся молодого монаха в каменистое место - разбитый край над расщелиной, недоступной для монахов, начал пожирать свою жертву с ног.
Itarepi "idāni, sappurisa, amhehi kattabbaṃ natthi, bhikkhūnaṃ viseso nāma evarūpe ṭhāne paññāyatī"ti āhaṃsu.	The pursuing bhikkhus said: "Good man, there is nothing that can be done by us. The extraordinary spiritual attainment of bhikkhus is to be seen in such a place (as that in which you are)."	Монахи сказали: "О достойный человек, мы ничего не можем сделать. В таком месте проявляется монашеское достижение".
So byagghamukhe nipannova taṃ vedanaṃ vikkhambhetvā vipassanaṃ vaḍḍhento yāva gopphakā khāditasamaye sotāpanno hutvā, yāva jaṇṇukā khāditasamaye sakadāgāmī, yāva nābhiyā khāditasamaye anāgāmī hutvā, hadayarūpe akhāditeyeva saha paṭisambhidāhi arahattaṃ patvā imaṃ udānaṃ udānesi –	That bhikkhu, even prostrate in the tiger's mouth, suppressed his pain and developing the wisdom of insight attained the four paths and fruits of sanctitude together with analytical knowledge. Then he uttered this ecstatic utterance:-	Этот монах, лёжа в пасти тигра, подавил свою боль и развивая мудрость прозрения, стал вошедшим в поток, когда тигр съедал его щиколотки, стал однажды возвращающимся когда тигр съедал его колени, стал невозвращающимся когда тигр съедал его пупок, стар архатом со сверхзнаниями когда тигр съедал его сердце. На том он воскликнул:
"Sīlavā vatasampanno, paññavā susamāhito;	Virtuous was I keeping to my vows And wise with growing insight was my mind That had to concentration well attained.
Muhuttaṃ pamādamanvāya, byagghenoruddhamānaso.	Yet, because I slacked for just a while, A tiger
Pañjarasmiṃ gahetvāna, silāya uparīkato;	took my frame of flesh and blood. Unto a hill and then my mind did quake.		and then my mind did quake - где это здесь? Все комментарии (1)
Kāmaṃ khādatu maṃ byaggho, bhakkho kāyo amittānaṃ;	Devour me as you please, o tiger, eat This body of mine which is bereft of thought;
Paṭiladdhe kammaṭṭhāne, maraṇaṃ hehiti bhaddaka"nti.	Within the thought of quiet strongly held A blessing will my death become to me.
Aparopi pītamallatthero nāma gihikāle tīsu rajjesu paṭākaṃ gahetvā tambapaṇṇidīpaṃ āgamma rājānaṃ disvā raññā katānuggaho ekadivasaṃ kilañjakāpaṇasāladvārena gacchanto "rūpaṃ, bhikkhave, na tumhākaṃ, taṃ pajahatha, taṃ vo pahīnaṃ dīgharattaṃ hitāya sukhāya bhavissatī"ti (saṃ. ni. 3.33-34) natumhākavaggaṃ sutvā cintesi "neva kira rūpaṃ attano, na vedanā"ti.	And then there is the story of the elder Pitamalla who in the time he was a layman took the pennon for wrestling in three kingdoms. He came to Tambapanni Isle, had audience of the king and received royal assistance. Once while going through the entrance to the Screened Sitting Hall he heard the following passage from the "Not-yours" chapter of Scripture: "Material form, o bhikkhus, is not yours; renounce it. That renunciation will, for a long time, be for your welfare and happiness. " And he thought: "Neither material form, indeed, nor feeling is one's own,"
So taṃyeva aṅkusaṃ katvā nikkhamitvā mahāvihāraṃ gantvā pabbajjaṃ yācitvā pabbajito upasampanno dvemātikā paguṇaṃ katvā tiṃsa bhikkhū gahetvā gabalavāliyaaṅgaṇaṃ gantvā samaṇadhammamakāsi.	and making just that thought a goad, he renounced the world. At the Great Minister, the Maha Vihara, at Anuradhapura, he was, in due course, given the lower ordination and the higher. When he had mastered the two Codes of Discipline [Dve Matika], he went to the Gavaravaliya Shrine with thirty other bhikkhus and did the duty of the recluse.
Pādesu avahantesu jaṇṇukehi caṅkamati.	While meditating in the open at night there once, he was moving on his knees on the ambulatory when his feet were unable to carry him,
Tamenaṃ rattiṃ eko migaluddako migoti maññamāno sattiyā pahari.	and a hunter mistaking him for a deer struck him with a spear.
Satti vinivijjhitvā gatā.	the spear had gone deep into the body
So taṃ sattiṃ harāpetvā pahāramukhāni tiṇavaṭṭiyā pūrāpetvā pāsāṇapiṭṭhiyaṃ attānaṃ nisīdāpetvā okāsaṃ kāretvā vipassanaṃ vaḍḍhetvā saha paṭisambhidāhi arahattaṃ patvā ukkāsitasaddena āgatānaṃ bhikkhūnaṃ byākaritvā imaṃ udānaṃ udānesi –	The elder removed [it] and, stopping the wound with a wad of grass, sat down on a flat stone. Making of his misfortune an opportunity for setting energy afoot, he developed insight and attained arahantship with analytical knowledge. After he had reached the state of arahantship, in order to apprise his fellow-bhikkhus of his achievement, he made a sign by clearing his throat and uttered this saying of joy at final liberation from suffering:
"Bhāsitaṃ buddhaseṭṭhassa, sabbalokaggavādino;	The world of the Fully Awakened Man, the Chief, Holder of Right Views in all the world is this:
Na tumhākamidaṃ rūpaṃ, taṃ jaheyyātha bhikkhavo.	Give up this form, disciples; it is not yours.
Aniccā vata saṅkhārā, uppādavayadhammino;	Fleeting truly are component things, Ruled by laws of growth and decay;
Uppajjitvā nirujjhanti, tesaṃ vūpasamo sukho"ti.	What is produced, to dissolution swings; Happy it is when things at rest do stay.
Atha naṃ bhikkhū āhaṃsu "sace, bhante, sammāsambuddho arogo abhavissā, addhā te muddhamatthake hatthaṃ pasāretvā sīsaṃ parāmaseyyā"ti.	Then those fellow-monks of the Elder Pitamalla who had come to see him said: "Reverend Sir, if the Buddha were living he would have expressed his approval of your effort, by stretching out his hand over the ocean and stroking your head."{8}		Подкомментарий Все комментарии (1)
Ettāvatā ayaṃ maggo tissattherādīnaṃ viya dukkhassa atthaṅgamāya saṃvattati.	So, in this manner, this way is conducive to the destruction of suffering of those like the Elder Tissa.
Sakko pana devānamindo attano pañcavidhaṃ pubbanimittaṃ disvā maraṇabhayasantajjito domanassajāto bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi.	Sakka, king of the gods, after seeing the five portents, afraid of death and grief-stricken, came to the Buddha and asked a question; at the close of the answering of that question by the Buddha, Sakka was established in the first stage of arahantship.
So upekkhāpañhavissajjanāvasāne asītisahassāhi devatāhi saddhiṃ sotāpattiphale patiṭṭhāsi.	Eighty thousand other gods were established together with Sakka in the same stage of sanctity.
Sā cassa upapatti puna pākatikāva ahosi.	And the life of Sakka again was restored to just its original state through his rebirth once more as the king of the gods.
Subrahmāpi devaputto accharāsahassaparivāro saggasampattiṃ anubhoti, tattha pañcasatā accharāyo rukkhato pupphāni ocinantiyo cavitvā niraye upapannā.	Further it is said that Subrahma the god was partaking of the delights of paradise in the company of a thousand heavenly nymphs. There, five hundred of the nymphs, while picking flowers from a tree, died and were reborn in a state of woe.
So "kiṃ imā cirāyantī"ti upadhārento tāsaṃ niraye nibbattabhāvaṃ disvā "kittakaṃ nu kho mama āyū"ti upaparikkhanto attanopi āyuparikkhayaṃ viditvā tattheva niraye nibbattanabhāvaṃ disvā bhīto ativiya domanassajāto hutvā "imaṃ me domanassaṃ satthā vinayissati na añño"ti avasesā pañcasatā accharāyo gahetvā bhagavantaṃ upasaṅkamitvā pañhaṃ pucchi –	He, having seen their rebirth in a state of woe and having understood that the end of his own life was approaching and that he too would at death be reborn in that very state of woe, was frightened. Then he went to the Buddha with his five hundred remaining nymphs and said this to the Lord:
"Niccaṃ utrastamidaṃ cittaṃ, niccaṃ ubbiggidaṃ mano;	The heart is always in a state of fear, And is always full of anguish drear,
Anuppannesu kicchesu, atho uppatitesu ca;	Concerning things that have now taken place, All things which shortly I shall have to face.
Sace atthi anutrastaṃ, taṃ me akkhāhi pucchito"ti. (saṃ. ni. 1.98);	If there's a place that's free from ev'ry fear, That fear-free place wilt thou to me make clear?[13]
Tato naṃ bhagavā āha –	The Blessed One replied to him as follows:
"Nāññatra bojjhā tapasā, nāññatrindriyasaṃvarā;	Besides the wakening factors of the truth, Besides the virtues of the holy state, Besides restraint and relinquishment full,
Nāññatra sabbanissaggā, sotthiṃ passāmi pāṇina"nti. (saṃ. ni. 1.98);	I see nothing that can bless living beings.[14]
So desanāpariyosāne pañcahi accharāsatehi saddhiṃ sotāpattiphale patiṭṭhāya taṃ sampattiṃ thāvaraṃ katvā devalokameva agamāsīti.	At the end of the instruction, Subrahma and his five hundred nymphs were established in the first stage of awakening, and he, it is said, returned to his paradise, having made firm the heavenly fortunate state of life that was his before.
Evamayaṃ maggo bhāvito sakkādīnaṃ viya domanassassa atthaṅgamāya saṃvattatīti veditabbo.	It should be understood that this way developed in this manner is conducive to the destruction of grief of those like Sakka.
Ñāyassa adhigamāyāti ñāyo vuccati ariyo aṭṭhaṅgiko maggo, tassa adhigamāya, pattiyāti vuttaṃ hoti.	ñayassa adhigamaya = "For reaching the right path. " The Noble Eightfold Path is called the right path.	"Для выхода на правильный путь". Правильным путём зовётся благородный восьмеричный путь.
Ayañhi pubbabhāge lokiyo satipaṭṭhānamaggo bhāvito lokuttarassa maggassa adhigamāya saṃvattati.	This preliminary, mundane Way of the Arousing of Mindfulness maintained (grown or cultivated) is conducive to the realisation of the Supramundane Way.	Развитие этого предварительного, мирского пути установления памятования способствует достижению надмирского пути.
Tenāha "ñāyassa adhigamāyā"ti.
Nibbānassa sacchikiriyāyāti taṇhāvānavirahitattā nibbānanti laddhanāmassa amatassa sacchikiriyāya, attapaccakkhatāyāti vuttaṃ hoti.	Nibbanassa sacchikiriyaya = "For the attainment of Nibbana. " It is said as follows: For the attainment, the ocular experience by oneself, of the deathless which has got the name "Nibbana" by reason of the absence in it of the lust [vana, literally, sewing, weaving, from the root va, to weave] called craving [tanha].{9}	"Для достижения ниббаны". Объяснение следующее: для достижения, для личного постижения бессмертного, получившего имя "ниббана" благодаря отсутствия страсти, зовущейся жаждой.	Подкомментарий Все комментарии (1)
Ayañhi maggo bhāvito anupubbena nibbānasacchikiriyaṃ sādheti.	This way maintained, effects the attainment of Nibbana, gradually.	Когда этот путь развивается он постепенно приводит к достижению Ниббаны.
Tenāha "nibbānassa sacchikiriyāyā"ti.
Tattha kiñcāpi "sattānaṃ visuddhiyā"ti vutte sokasamatikkamādīni atthato siddhāneva honti, ṭhapetvā pana sāsanayuttikovide aññesaṃ na pākaṭāni, na ca bhagavā paṭhamaṃ sāsanayuttikovidaṃ janaṃ katvā pacchā dhammaṃ deseti.	Although by the phrase, "For the purification of beings," the things meant by the other phrases which follows it are attained, the significance of those other phrases that follow the first, is not obvious except to a person familiar with the usage of the Dispensation [sasana yutti kovido]. Since the Blessed one does not at first make people conversant with the usage of the Dispensation and after that teach the Doctrine to them,
Tena teneva pana suttena taṃ taṃ atthaṃ ñāpeti.	and as he by various discourses sets forth various meanings,
Tasmā idha yaṃ yaṃ atthaṃ ekāyanamaggo sādheti, taṃ taṃ pākaṭaṃ katvā dassento "sokaparidevānaṃ samatikkamāyā"tiādimāha.	he explained the things which "the only way" effects, with the words "For the overcoming of sorrow and lamentation," and so forth.
Yasmā vā yā sattānaṃ visuddhi ekāyanamaggena saṃvattati, sā sokaparidevānaṃ samatikkamena hoti, sokaparidevānaṃ samatikkamo dukkhadomanassānaṃ atthaṅgamena, dukkhadomanassānaṃ atthaṅgamo ñāyassādhigamena, ñāyassādhigamo nibbānassa sacchikiriyāya.	Or it may be said that the Master explained the things accomplished by "the only way," in this manner, in order to show that every thing which leads to the purification of beings by the "only way" is dependent on the overcoming of sorrow and lamentation; that this overcoming is dependent on the destruction of suffering and grief; and that the destruction of suffering and grief is dependent on the reaching of the right path which is in turn dependent on the attainment of Nibbana.{10}
Tasmā imampi kamaṃ dassento "sattānaṃ visuddhiyā"ti vatvā "sokaparidevānaṃ samatikkamāyā"tiādimāha.
Apica vaṇṇabhaṇanametaṃ ekāyanamaggassa.	Further, this is an expression of praise of "the only way."
Yatheva hi bhagavā "dhammaṃ vo, bhikkhave, desessāmi ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsessāmi, yadidaṃ chachakkānī"ti (ma. ni. 3.420) chachakkadesanāya aṭṭhahi padehi vaṇṇaṃ abhāsi, yathā ca ariyavaṃsadesanāya "cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā na saṃkīyanti, na saṃkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhī"ti (a. ni. 4.28) navahi padehi vaṇṇaṃ abhāsi, evaṃ imassapi ekāyanamaggassa sattānaṃ visuddhiyātiādīhi sattahi padehi vaṇṇaṃ abhāsi.	Just as the Blessed One by way of eight characteristics expressed praise in the Cha Chakka Sutta, and by way of nine characteristics in the Ariyavamsa Sutta, just in the same way he expressed praise of this "only way," through the seven characteristics contained in the words "For the purification of beings," and so forth.
Kasmā iti ce?	Why did he utter talk of praise of this kind?	Почему он произнёс такое восхваление ("один путь")?
Tesaṃ bhikkhūnaṃ ussāhajananatthaṃ.	For the purpose of bringing out the interest of these bhikkhus.	С целью зародить интерес у этих монахов.
Vaṇṇabhāsanañhi sutvā te bhikkhū "ayaṃ kira maggo hadayasantāpabhūtaṃ sokaṃ, vācāvippalāpabhūtaṃ paridevaṃ, kāyikaasātabhūtaṃ dukkhaṃ, cetasikaasātabhūtaṃ domanassanti cattāro upaddave hanati, visuddhiṃ ñāyaṃ nibbānanti tayo visese āvahatī"ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissanti.	The Blessed One thought: "Having heard the utterance of praise, these bhikkhus will believe that his way casts out the four onrushings [cattaro upaddave harati], namely sorrow produced by distress of heart [hadaya santapabhutam sokam], lamentation characterised by confused talk [vaca vipallabhutam paridevam], suffering produced by disagreeable bodily feeling [kayikam asatabhutam dukkham], and grief produced by disagreeable thought [cetasikam asatabhutam domanassam] and that it brings the three extraordinary spiritual attainments of purity, knowledge, and Nibbana [visuddhim ñanam Nibbananti tayo visese avahati] and will be convinced that this instruction should be studied (imam dhammadesanam uggahetabbam], mastered [pariyapunnitabbam], borne in mind [dharetabbam], and memorized [vacetabbam], and that this way should be cultivated [imañca maggam bhavetabbam]."{11}	Благословенный подумал: "Услышав слова восхваления эти монахи поверят что этот путь устраняет четыре несчастья, а именно печаль, порождаемую сердечными муками, плач, которому присущи путаные слова, боль, порождённая неприятным телесным ощущением и муки, порождённые неприятными мыслями. И также он приносит три достижения: чистоту, знание и ниббану. Эти монахи будут убеждены, что данное наставление заслуживает изучения, освоения, запоминания, преподавания и что этот путь следует развивать.
Iti tesaṃ bhikkhūnaṃ ussāhajananatthaṃ vaṇṇaṃ abhāsi, kambalavāṇijādayo kambalādīnaṃ vaṇṇaṃ viya.
Yathā hi satasahassagghanikapaṇḍukambalavāṇijena kambalaṃ gaṇhathāti ugghositepi asukakambaloti na tāva manussā jānanti.
Kesakambalavālakambalādayopi hi duggandhā kharasamphassā kambalātveva vuccanti.
Yadā pana tena gandhārako rattakambalo sukhumo ujjalo sukhasamphassoti ugghositaṃ hoti, tadā ye pahonti, te gaṇhanti.
Ye na pahonti, tepi dassanakāmā honti, evamevaṃ "ekāyano ayaṃ, bhikkhave, maggo"ti vuttepi asukamaggoti na tāva pākaṭo hoti.
Nānappakārakā hi aniyyānamaggāpi maggātveva vuccanti.
"Sattānaṃ visuddhiyā"tiādimhi pana vutte "ayaṃ kira maggo cattāro upaddave hanati, tayo visese āvahatī"ti ussāhajātā imaṃ dhammadesanaṃ uggahetabbaṃ pariyāpuṇitabbaṃ dhāretabbaṃ vācetabbaṃ, imañca maggaṃ bhāvetabbaṃ maññissantīti vaṇṇaṃ bhāsanto "sattānaṃ visuddhiyā"tiādimāha.
Yathā ca satasahassagghanikapaṇḍukambalavāṇijopamā, evaṃ rattajambunadasuvaṇṇaudakappasādakamaṇiratana-suvisuddhamuttāratanadhotapavāḷādivāṇijūpamādayopettha āharitabbā.
Yadidanti nipāto, ye imeti ayamassa attho.
Cattāroti gaṇanaparicchedo, tena na tato heṭṭhā na uddhanti satipaṭṭhānaparicchedaṃ dīpeti.
Satipaṭṭhānāti tayo satipaṭṭhānā satigocaropi, tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatāpi, satipi.			Жаль он это не перевёл, здесь как раз анализ понятия. Все комментарии (1)
"Catunnaṃ, bhikkhave, satipaṭṭhānānaṃ samudayañca atthaṅgamañca desessāmi, taṃ suṇātha - pe -.
Ko ca, bhikkhave, kāyassa samudayo?
Āhārasamudayā kāyasamudayo"tiādīsu (saṃ. ni. 3.408) hi satigocaro satipaṭṭhānanti vuccati.
Tathā "kāyo paṭṭhānaṃ, no sati.
Sati paṭṭhānañceva sati cā"tiādīsupi (paṭi. ma. 3.35).
Tassattho – patiṭṭhāti asminti paṭṭhānaṃ.
Kā patiṭṭhāti?		Кого устанавливает?
Sati.		Памятование.
Satiyā paṭṭhānaṃ satipaṭṭhānaṃ.		satipaṭṭhānaṃ - установление памятования.
Padhānaṭṭhānanti vā paṭṭhānaṃ.		Или "установление" это установление усилия.
Satiyā paṭṭhānaṃ satipaṭṭhānaṃ, hatthiṭṭhānaassaṭṭhānādīni viya.		"Установление (место) памятования" подобно месту слонов, месту лошадей и прочих.
"Tayo satipaṭṭhānā, yadariyo sevati, yadariyo sevamāno satthā gaṇamanusāsitumarahatī"ti (ma. ni. 3.311) etthāpi tidhā paṭipannesu sāvakesu satthuno paṭighānunayavītivattatā "satipaṭṭhāna"nti vuttā.
Tassattho – paṭṭhapetabbato paṭṭhānaṃ, pavattayitabbatoti attho.
Kena paṭṭhapetabbatoti?
Satiyā.
Satiyā paṭṭhānaṃ satipaṭṭhānanti.
"Cattāro satipaṭṭhānā bhāvitā bahulīkatā satta bojjhaṅge paripūrentī"tiādīsu (saṃ. ni. 5.989) pana satiyeva "satipaṭṭhāna"nti vuccati.		"Четыре способа установления памятования наполняют семь факторов постижения", но памятование зовётся "установлением памятования".
Tassattho – patiṭṭhātīti paṭṭhānaṃ, upaṭṭhāti okkantitvā pakkhanditvā pavattatīti attho.
Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ.
Atha vā saraṇaṭṭhena sati, upaṭṭhānaṭṭhena paṭṭhānaṃ.
Iti sati ca sā paṭṭhānañcātipi satipaṭṭhānaṃ.
Idamidha adhippetaṃ.
Yadi evaṃ, kasmā "satipaṭṭhānā"ti bahuvacanaṃ?
Satibahuttā.
Ārammaṇabhedena hi bahukā etā satiyo.
Atha maggoti kasmā ekavacanaṃ?
Maggaṭṭhena ekattā.
Catassopi hi etā satiyo maggaṭṭhena ekattaṃ gacchanti.
Vuttañhetaṃ "maggoti kenaṭṭhena maggo?
Nibbānagamanaṭṭhena, nibbānatthikehi magganīyaṭṭhena cā"ti.
Catassopi cetā aparabhāge kāyādīsu ārammaṇesu kiccaṃ sādhayamānā nibbānaṃ gacchanti.
Ādito paṭṭhāya ca nibbānatthikehi maggīyanti, tasmā catassopi eko maggoti vuccanti.
Evañca sati vacanānusandhinā sānusandhikāva desanā hoti, "mārasenappamaddanaṃ vo, bhikkhave, maggaṃ desessāmi, taṃ suṇātha - pe - katamo ca, bhikkhave, mārasenappamaddano maggo?
Yadidaṃ sattabojjhaṅgā"tiādīsu (saṃ. ni. 5.224) viya hi yathā mārasenappamaddanoti ca sattabojjhaṅgāti ca atthato ekaṃ, byañjanamevettha nānaṃ.
Evaṃ ekāyanamaggoti ca cattāro satipaṭṭhānāti ca atthato ekaṃ, byañjanamevettha nānaṃ.
Tasmā maggaṭṭhena ekattā ekavacanaṃ, ārammaṇabhedena satibahuttā bahuvacanaṃ veditabbaṃ.
Kasmā pana bhagavatā cattārova satipaṭṭhānā vuttā anūnā anadhikāti?	Why did the Buddha teach just Four Arousings of Mindfulness and neither more nor less?	Почему Будда объяснил лишь четыре способа установления памятования, ни больше и не меньше?
Veneyyahitattā.	By way of what was suitable for those capable of being trained.	Благодаря тому, что подходит для способных обучаться.
Taṇhācaritadiṭṭhicaritasamathayānikavipassanāyānikesu hi mandatikkhavasena dvedhā dvedhā pavattesu veneyyesu mandassa taṇhācaritassa oḷārikaṃ kāyānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa sukhumaṃ vedanānupassanaṃ satipaṭṭhānaṃ.	In regard to the pair of the dull-witted and the keen-witted minds among tamable persons of the craving type and the theorizing type, pursuing the path of quietude [samatha] or that of insight [vipassana] in the practice of meditation, the following is stated: For the dull-witted man of craving type the Arousing of Mindfulness through the contemplation of the gross physical body is the Path to Purity; for the keen-witted of this type, the subtle subject of meditation on the feeling.
Diṭṭhicaritassāpi mandassa nātippabhedagataṃ cittānupassanāsatipaṭṭhānaṃ visuddhimaggo, tikkhassa atippabhedagataṃ dhammānupassanāsatipaṭṭhānaṃ.	And for the dull-witted man of the theorizing type the Path to Purity is the Arousing of Mindfulness through a subject not too full of distinctions, namely, consciousness [citta]; for the keen-witted of this type, the subject which teems with distinctions, namely the contemplation on things of the mind — mental objects [dhammanupassana].
Samathayānikassa ca mandassa akicchena adhigantabbanimittaṃ paṭhamaṃ satipaṭṭhānaṃ visuddhimaggo, tikkhassa oḷārikārammaṇe asaṇṭhahanato dutiyaṃ.	For the dull-witted man, pursuing quietude, the First Arousing of Mindfulness, body-contemplation, is the Path to Purity, by reason of the feasibility of getting at the mental reflex; for the keen-witted of this type, because he does not continue to stay in the coarse, the second Arousing of Mindfulness, the contemplation on feeling, is the Path to Purity.
Vipassanāyānikassapi mandassa nātippabhedagatārammaṇaṃ tatiyaṃ, tikkhassa atippabhedagatārammaṇaṃ catutthaṃ.	And for the dull-witted man pursuing the path of insight, the subject of meditation without many distinctions, the contemplation on consciousness, is the Path to Purity; and for the keen-witted of this type the contemplation on mental objects which is full of distinctions.
Iti cattārova vuttā anūnā anadhikāti.	Or it may be said that these Four Arousings of Mindfulness are taught	Или можно сказать, что четыре способа установления памятования объясняются
Subhasukhaniccaattabhāvavipallāsapahānatthaṃ vā.	for casting out the illusions [vipallasa] concerning beauty, pleasure, permanence, and an ego.	для устранения искажений распознавания, которые распознают красивое, приятное, постоянное и личное [в том, что им не является].
Kāyo hi asubho, tattha ca subhavipallāsavipallatthā sattā, tesaṃ tattha asubhabhāvadassanena tassa vipallāsassa pahānatthaṃ paṭhamaṃ satipaṭṭhānaṃ vuttaṃ.	The body is ugly. There are people led astray by the illusion that it is a thing of beauty. In order to show such people the ugliness of the body and to make them give up their wrong idea, the First Arousing of Mindfulness is taught.	Тело является непривлекательным. Есть люди, которые считают его красивым из-за искажения распознавания. Чтобы показать таким людям уродливость тела и помочь им устранить искажение, объясняется первый способ установления памятования.
Sukhaṃ niccaṃ attāti gahitesupi ca vedanādīsu vedanā dukkhā, cittaṃ aniccaṃ, dhammā anattā, tesu ca sukhaniccaattavipallāsavipallatthā sattā, tesaṃ tattha dukkhādibhāvadassanena tesaṃ vipallāsānaṃ pahānatthaṃ sesāni tīṇi vuttānīti evaṃ subhasukhaniccaattabhāvavipallāsapahānatthaṃ vā cattārova vuttā anūnā anadhikāti veditabbā.	Feeling is suffering. There are people subject to the illusion that it gives pleasure. In order to show such people the painfulness of feeling and to make them give up their wrong idea, the Second Arousing of Mindfulness is taught. Consciousness is impermanent. There are people who, owing to an illusion, believe that it is permanent. To show them the impermanence of consciousness and to wean them of their wrong belief, the Third Arousing of Mindfulness is taught. Mental objects are insubstantial, are soulless, and possess no entity. There are people who believe by reason of an illusion that these mental things are substantial, endowed with an abiding core, or a soul, or that they form part of a soul, an ego or some substance that abides. To convince such errant folk of the fact of the soullessness or the insubstantiality of mental things and to destroy the illusion which clouds their minds, the Fourth Arousing of Mindfulness is taught.{12}	Ощущения являются страданием. Есть люди, которые считают его приятным из-за искажения распознавания. Чтобы показать таким людям мучительность ощущений и помочь им устранить искажение, объясняется второй способ установления памятования. Ум непостоянен. Есть люди, которые из-за искажения распознавания считают его постоянным. Чтобы показать им непостоянство ума и помочь им устранить искажение, объясняется третий способ установления памятования. Познаваемые явления безличны. Есть люди, которые из-за искажения распознавания считают их собой/своими. Чтобы показать им безличность познаваемых явлений и помочь устранить искажение, объясняется четвёртый способ установления памятования.	Подкомментарий Все комментарии (1)
Na kevalañca vipallāsapahānatthameva, atha kho caturoghayogāsavaganthaupādānaagatipahānatthampi catubbidhāhārapariññatthañca cattārova vuttāti veditabbā.		Четыре способа установления памятования были объяснены не только для устранения искажений, они также объяснены для устранения четырёх потоков, оков, влечений, препятствий, присвоений, направлений и также с целью полного постижения четырёхчастного питания. Так это следует понимать.
Ayaṃ tāva pakaraṇanayo.
Aṭṭhakathāyaṃ pana saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattāroti etadeva vuttaṃ.	In the commentary it is said that by way of remembering and of meeting in one thing, the Arousing of Mindfulness is only one; and that it is fourfold when regarded as a subject of meditation.{13}	В комментарии говорится, что в части памятования и встречи в одной точке установление памятования есть только одно, и что оно четырёхчастно при рассмотрении как объект медитации.	Подкомментарий Все комментарии (1)
Yathā hi catudvāre nagare pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, dakkhiṇato pacchimato uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃsampadamidaṃ veditabbaṃ.	To a city with four gates, men coming from the East with goods produced in the east enter by the east gate... men coming from the South... men coming from the West... and men coming from the North with goods produced in the north enter by the north gate.
Nagaraṃ viya hi nibbānamahānagaraṃ.	Nibbana is like the city.
Dvāraṃ viya aṭṭhaṅgiko lokuttaramaggo.	The Real Supramundane Eightfold Path is like the city-gate.
Pācīnadisādayo viya kāyādayo.	Body, mind, feelings and mental objects are like the four chief directions in space.
Yathā pācīnato āgacchantā pācīnadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pācīnadvārena nagarameva pavisanti, evaṃ kāyānupassanāmukhena āgacchantā cuddasavidhena kāyānupassanaṃ bhāvetvā kāyānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.	Like the people coming from the East with goods produced in the east are those who enter Nibbana by means of body-contemplation through the Real Supramundane Path produced by the power of body-contemplation practiced in the fourteen ways.
Yathā dakkhiṇato āgacchantā dakkhiṇadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā dakkhiṇadvārena nagarameva pavisanti, evaṃ vedanānupassanāmukhena āgacchantā navavidhena vedanānupassanaṃ bhāvetvā vedanānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.	Like the people coming from the South... are those who enter... by means of feeling-contemplation... practiced in the nine ways. Like the people coming from the West... are those who enter... by means of consciousness-contemplation... practiced in the sixteen ways.
Yathā pacchimato āgacchantā pacchimadisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā pacchimadvārena nagarameva pavisanti, evaṃ cittānupassanāmukhena āgacchantā soḷasavidhena cittānupassanaṃ bhāvetvā cittānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.	Like the people coming from the North... are those who enter... by means of mental-object-contemplation... practiced in the five ways.{14}
Yathā uttarato āgacchantā uttaradisāya uṭṭhānakaṃ bhaṇḍaṃ gahetvā uttaradvārena nagarameva pavisanti, evaṃ dhammānupassanāmukhena āgacchantā pañcavidhena dhammānupassanaṃ bhāvetvā dhammānupassanābhāvanānubhāvanibbattena ariyamaggena ekaṃ nibbānameva osaranti.
Evaṃ saraṇavasena ceva ekattasamosaraṇavasena ca ekameva satipaṭṭhānaṃ ārammaṇavasena cattārova vuttāti veditabbā.
Katamecattāroti kathetukamyatā pucchā.	Katame cattaro = "What are the four?" This is a question indicating the desire to expound the teaching.
Idhāti imasmiṃ sāsane.	Idha = "Here." In this Dispensation.	Idha - здесь. В этой системе обучения.
Bhikkhaveti dhammapaṭiggāhakapuggalālapanametaṃ.	Bhikkhave = "Bhikkhus." This is a term for addressing persons who accept the teaching.
Bhikkhūti paṭipattisampādakapuggalanidassanametaṃ.	Bhikkhu[15] is a term to indicate a person who earnestly endeavors to accomplish the practice of the teaching.	Монах - это термин, обозначающий человека, старающегося в занятии практикой.
Aññepi ca devamanussā paṭipattiṃ sampādentiyeva, seṭṭhattā pana paṭipattiyā bhikkhubhāvadassanato ca, "bhikkhū"ti āha.	Others, gods and men, too, certainly strive earnestly to accomplish the practice of the teaching, but because of the excellence of the bhikkhu-state by way of practice, the Master said: "Bhikkhu."	И другие - божества и люди - тоже стараются заниматься практикой, но из-за превосходства статуса монаха в части практики, было сказано "монах".
Bhagavato hi anusāsaniṃ sampaṭicchantesu bhikkhu seṭṭho, sabbappakārāya anusāsaniyā bhājanabhāvato, tasmā seṭṭhattā "bhikkhū"ti āha.	For amongst those who accept the teaching of the Buddha, the bhikkhu is the highest owing to fitness for receiving manifold instruction. Further, when that highest kind of person, the bhikkhu, is reckoned,	Ведь среди тех, кто воспринимает учение Будды, монах является наивысшим благодаря готовности воспринять многочисленные наставления. Поэтому, благодаря такому превосходству, сказано "монах".
Tasmiṃ gahite pana sesā gahitāva honti rājagamanādīsu rājaggahaṇena sesaparisā viya.	the rest too are reckoned, as in regard to a royal procession and the like, when the king is reckoned, by the reckoning of the king, the retinue is reckoned.	В том, что охвачено этим словом, входят и остальные, подобно царской процессии и прочему. Когда упоминается царь, то упоминая царя также упоминается его свита.
Yo ca imaṃ paṭipattiṃ paṭipajjati, so bhikkhu nāma hotīti paṭipattiyā bhikkhubhāvadassanatopi "bhikkhū"ti āha.	Also the word "bhikkhu" was used by the Buddha to point out the bhikkhu-state through practice of the teaching in this way: "He who practices this practice of the Arousing of Mindfulness is called a bhikkhu."	И также слово "монах" использовано, чтобы показать состояние монаха через практику учения следующим образом: "тот, кто занимается этой практикой установления памятования называется монахом".
Paṭipannako hi devo vā hotu manusso vā, "bhikkhū"ti saṅkhaṃ gacchatiyeva.	He who follows the teaching, be he a shining one [deva] or a human, is indeed called a bhikkhu.	Тот, кто следует учению, будь он божеством или человеком, воистину зовётся монахом.
Yathāha –	Accordingly it is said:
"Alaṅkato cepi samaṃ careyya,	"Well-dressed one may be,
Santo danto niyato brahmacārī;	but if one is calm, Tamed, humble, pure,
Sabbesu bhūtesu nidhāya daṇḍaṃ,	a man who does no harm To aught that lives,
So brāhmaṇo so samaṇo sa bhikkhū"ti. (dha. pa. 142);	that one's a brahman true. An ascetic and mendicant too."[16]
Kāyeti rūpakāye.	Kaye = "In the body." In the corporeal group.	Kāye - группе телесного.
Rūpakāyo hi idha aṅgapaccaṅgānaṃ kesādīnañca dhammānaṃ samūhaṭṭhena hatthikāyarathakāyādayo viya kāyoti adhippeto.	The group of big and small corporeal constituents, namely, things like hair of the head, hair of the body, nails, and teeth, in the sense of a collection [samuhatthena] similar to a herd of elephants, a concourse of chariots according to grammatical method [sadda nayena].{15}	С помощью грамматического метода (объяснение следующее): группа больших и малых телесных составляющих, а именно такие как волосы головы, волосы тела, ногти и зубы в смысле собрания. Подобно стае слонов или скоплению колесниц.
Yathā ca samūhaṭṭhena, evaṃ kucchitānaṃ āyaṭṭhena.	And as in the sense of a collection, so also in the sense of the focus of what is filthy and therefore of what is disgusting is it "kaya."
Kucchitānañhi paramajegucchānaṃ so āyotipi kāyo.	For the body [kaya] is the birthplace [aya] of the disgusting, the exceedingly repellent.
Āyoti uppattideso.	The birthplace [aya] is the place of origin [uppattidesa].
Tatrāyaṃ vacanattho, āyanti tatoti āyo.	Since these originate from that place [ayanti tato] it is the place of origin [ayo].
Ke āyanti?	What originates?
Kucchitā kesādayo.	The repulsive things like hair of the head.
Iti kucchitānaṃ āyoti kāyo.	Therefore, the body is the place of origin of disgusting or contemptible things [kucchitanam ayoti kayo].	Это место происхождения омерзительных вещей.
Kāyānupassīti kāyamanupassanasīlo, kāyaṃ vā anupassamāno.	Kayanupassi = "Contemplating the body." Possessed of the character of body-contemplation, or of observing the body.	"Отслеживает тело": обладает характером отслеживания тела или наблюдения за телом.
"Kāye"ti ca vatvāpi puna "kāyānupassī"ti dutiyaṃ kāyaggahaṇaṃ asammissato vavatthānaghanavinibbhogādidassanatthaṃ katanti veditabbaṃ.	Why is the word "body" used twice in the phrase: "Contemplating the body in the body? " For determining the object and isolating it, and for the sifting out thoroughly [vinibbhoga] of the apparently compact [ghana] nature of things like continuity [santati].	Слово "тело" используется дважды во фразе "отслеживает тело как тело" для определения объекта и изоляции его, для тщательного различения [по частям] кажущегося целым и т.д., таких как последовательность.
Tena na kāye vedanānupassī vā, cittadhammānupassī vā, atha kho kāyānupassīyevāti kāyasaṅkhāte vatthusmiṃ kāyānupassanākārasseva dassanena asammissato vavatthānaṃ dassitaṃ hoti.	Because there is no contemplating of feeling, consciousness nor mental objects in the body, but just the contemplating of the body only, determination through isolation is set forth by the pointing out of the way of contemplating the body only in the property called the body.	Поскольку в теле нет отслеживания ощущений, ума или явлений, но только отслеживание одного лишь тела, определение путём изоляции даётся путём указания пути отслеживания тела лишь в сущности, называемой телом.
Tathā na kāye aṅgapaccaṅgavimuttaekadhammānupassī, nāpi kesalomādivinimuttaitthipurisānupassī.	In the body there is no contemplation of a uniform thing, apart from the big and small members of the body, or of a man, or of a woman, apart from such things like the hair of the head and the hair of the body.	В теле нет отслеживания единообразного объекта помимо больших и малых частей тела, или мужчины/женщины, помимо тех вещей, таких как волосы головы и волосы тела.
Yopi cettha kesalomādiko bhūtupādāyasamūhasaṅkhāto kāyo, tatthapi na bhūtupādāyavinimuttaekadhammānupassī, atha kho rathasambhārānupassako viya aṅgapaccaṅgasamūhānupassī, nagarāvayavānupassako viya kesalomādisamūhānupassī, kadalikkhandhapattavaṭṭivinibbhujanako viya rittamuṭṭhiviniveṭhako viya ca bhūtupādāyasamūhānupassīyevāti nānappakārato samūhavaseneva kāyasaṅkhātassa vatthuno dassanena ghanavinibbhogo dassito hoti.	There can be nothing apart from the qualities of primary and derived materiality, in a body. Indeed the character of contemplating the collection of the major and the minor corporeal members, is like the seeing of the constituents of a cart. The character of contemplating the collection of the hair of the head, the hair of the body and the like is comparable to the seeing of the component parts of a city; and the character of contemplating the collection of primary and derived materiality is comparable to the separation of the leaf covering of a plantain-trunk, or is like the opening of an empty fist. Therefore, by the pointing out of the basis called the body in the form of a collection in many ways, the sifting out thoroughly of the apparently compact is shown.	В теле не может быть ничего кроме аспектов первичной и производной материи. И действительно, характер отслеживания собрания больших и малых телесных составляющих подобен рассматриванию составных частей колесницы. Характер отслеживания собрания волос на голове, волос на теле и прочего подобен рассматриванию составных частей города. Характер отслеживания собрания первичной и производной материи сравним с отделением листьев, покрывающих ствол банановой пальмы или с открытием пустого кулака. Поэтому путём указания различными путями основы, зовущейся телом, в форме собрания, показывается различение [по частям] того, что кажется целым.
Na hettha yathāvuttasamūhavinimutto kāyo vā itthī vā puriso vā añño vā koci dhammo dissati, yathāvuttadhammasamūhamatteyeva pana tathā tathā sattā micchābhinivesaṃ karonti.	In this body, apart from the above mentioned collection, there is seen no body, man, woman or anything else. Beings engender wrong belief, in many ways, in the bare groups of things mentioned above.	В этом теле, помимо вышеупомянутого собрания не видно ни тела, ни мужчины, ни женщины или чего-либо другого. Существа придерживаются ложного взгляда различными способами в том, что является лишь группой объектов, упомянутых выше.
Tenāhu porāṇā –	Therefore the men of old said:
"Yaṃ passati na taṃ diṭṭhaṃ, yaṃ diṭṭhaṃ taṃ na passati;	What he sees that is not (properly) seen; What is seen, that he does not (properly) see;
Apassaṃ bajjhate mūḷho, bajjhamāno na muccatī"ti. –	Not seeing (properly) he is shackled clean; And he, the shackled fool, cannot get free.{16}		Подкомментарий Все комментарии (1)
Ghanavinibbhogādidassanatthanti vuttaṃ.	And here, by the passage: "For the determining of the object by isolating it, and for the sifting out thoroughly of the apparently compact nature of things like continuity,"	Было сказано: "для тщательного различения кажущегося целым и прочего".
Ādisaddena cettha ayampi attho veditabbo – ayañhi ekasmiṃ kāye kāyānupassīyeva, na aññadhammānupassī.	this too should be understood: This person contemplates in this body only the body; he does not contemplate anything else.	Смысл слов "и прочего" следует понимать так: этот человек отслеживает в этом теле только тело, он не отслеживает чего-либо ещё.
Kiṃ vuttaṃ hoti?	What does this mean?	Что это означает?
Yathā anudakabhūtāyapi marīciyā udakānupassino honti, na evaṃ aniccadukkhānattaasubhabhūteyeva imasmiṃ kāye niccasukhaattasubhabhāvānupassī, atha kho kāyānupassī aniccadukkhānattaasubhākārasamūhānupassīyevāti.	In this definitely transient, suffering, soulless body, that is unlovely, he does not see permanence, pleasure, a soul, nor beauty, after the manner of those animals which see water in a mirage. Body-contemplation is only the contemplation of the collection of qualities of transiency, suffering, soullessness, and unloveliness.	В этом определённо непостоянном, страдающем, безличном, непривлекательном теле, он не видит постоянства, удовольствия, личности/личного, красоты в манере тех животных, которые видят воду в мираже. Отслеживание тела является лишь отслеживанием качеств непостоянства, страдания, безличности и непривлекательности.
Atha vā yvāyaṃ parato "idha, bhikkhave, bhikkhu araññagato vā - pe - so satova assasatī"tiādinā nayena assāsapassāsādicuṇṇikajātaaṭṭhikapariyosāno kāyo vutto, yo ca "idhekacco pathavikāyaṃ aniccato anupassati āpokāyaṃ tejokāyaṃ vāyokāyaṃ kesakāyaṃ lomakāyaṃ chavikāyaṃ cammakāyaṃ maṃsakāyaṃ ruhirakāyaṃ nahārukāyaṃ aṭṭhikāyaṃ aṭṭhimiñjakāya"nti paṭisambhidāyaṃ (paṭi. ma. 3.35) kāyo vutto, tassa sabbassa imasmiṃyeva kāye anupassanato "kāye kāyānupassī"ti evampi attho daṭṭhabbo.
Atha vā kāye ahanti vā mamanti vā evaṃ gahetabbassa yassa kassaci ananupassanato tassa tasseva pana kesālomādikassa nānādhammasamūhassa anupassanato kāye kesādidhammasamūhasaṅkhātakāyānupassīti evamattho daṭṭhabbo.	Because there is no contemplating of the body with reference to a self or to anything belonging to a self, owing to the contemplating even of collections of things like the hair of the head, there is the character of contemplating, in the body, the body which is a collection of things like the hair of the head.	Поскольку нет отслеживания тела в отношении личности или чего-либо принадлежащего личности благодаря отслеживанию лишь собраний объектов, таких как волосы головы, есть характер отслеживания тела в теле, которое является собранием объектов, таких как волосы головы.
Apica "imasmiṃ kāye aniccato anupassati, no niccato"tiādinā nayena paṭisambhidāyaṃ āgatanayassa sabbasseva aniccalakkhaṇādino ākārasamūhasaṅkhātassa kāyassānupassanatopi "kāye kāyānupassī"ti evampi attho daṭṭhabbo.	The meaning should be understood thus too: "contemplating the body in the body" is the seeing of the body as a group of all qualities beginning with impermanence, step by step, as taught in the passage of the Patisambhida which begins with: "In this body he contemplates according to impermanence and not permanence. "	Смысл можно понимать и так: "отслеживание тела как тела" - это рассмотрение тела как совокупности всех качеств, начинающихся с непостоянства шаг за шагом, как объясняется во фрагменте Патисамбхидамагги, начинающегося с "В этом теле он отслеживает согласно непостоянству и не постоянству".	Видимо это https://tipitaka.theravada.su/view.php?ContentID=271202 Все комментарии (1)
Tathā hi ayaṃ kāye kāyānupassanāpaṭipadaṃ paṭipanno bhikkhu imaṃ kāyaṃ aniccānupassanādīnaṃ sattannaṃ anupassanānaṃ vasena aniccato anupassati, no niccato.	The bhikkhu sees the body in the body, (1) as something impermanent;	Здесь же тот монах, что практикует путь отслеживания тела, путём семи отслеживаний, в которых входит непостоянство и прочее, видит тело как непостоянное, а не постоянное.
Dukkhato anupassati, no sukhato.	(2) as something subject to suffering;	Как подверженное страданию, а не приносящее удовольствие.
Anattato anupassati, no attato.	(3) as something that is soulless;	Как что-либо безличное, а не личное.
Nibbindati, no nandati.	(4) by way of turning away from it and not by way of delighting in it;	Пресыщаясь им, а не наслаждаясь им.
Virajjati, no rajjati.	(5) by freeing himself of passion for it;	Освобождаясь от страсти к нему, а не пытаясь пристраститься.
Nirodheti, no samudeti.	(6) with thoughts making for cessation and not making for origination;	С мыслями, способствующими прекращению, а не возникновению.
Paṭinissajjati, no ādiyati.	(7) and not by way of laying hold of it, but by way of giving it up.	Не путём завладения им, а путём отпускания.
So taṃ aniccato anupassanto niccasaññaṃ pajahati, dukkhato anupassanto sukhasaññaṃ pajahati, anattato anupassanto attasaññaṃ pajahati, nibbindanto nandiṃ pajahati, virajjanto rāgaṃ pajahati, nirodhento samudayaṃ pajahati, paṭinissajjanto ādānaṃ pajahatīti veditabbo.		Он отслеживая непостоянство уничтожает представление о постоянстве, отслеживая страдание уничтожает представление об удовольствии, отслеживая безличность уничтожает представление о личности/личном, пресыщаясь уничтожает наслаждение, становясь бесстрастным уничтожает страсть, прекратив уничтожает возникновение, отпуская уничтожает завладение.
Viharatīti iriyati.	Viharati = "Lives. "
Ātāpīti tīsu bhavesu kilese ātāpetīti ātāpo, vīriyassetaṃ nāmaṃ.	Atapi = "Ardent. " What burns the defilement of the three planes of becoming is ardour. Ardour is a name for energy.{17}	"Пылко" - То, что сжигает загрязнения трёх уровней бытия - это пылкость. Пылкость - это синоним усердия.	Подкомментарий Все комментарии (1)
Ātāpo assa atthīti ātāpī.
Sampajānoti sampajaññasaṅkhātena ñāṇena samannāgato.	Sampajano = "Clearly comprehending." Endowed with knowledge called circumspection [sampajañña].{18}	"Осознанно" - наделённый знанием, называющимся осознаванием.	Подкомментарий Все комментарии (1)
Satimāti kāyapariggāhikāya satiyā samannāgato.	Satima = "Mindful." Endowed with mindfulness that lays hold of the body as a subject of meditation,	"С памятованием" - наделённый памятованием, которое ухватывается за тело как объект медитации.
Ayaṃ pana yasmā satiyā ārammaṇaṃ pariggahetvā paññāya anupassati, na hi sativirahitassa anupassanā nāma atthi.	because this yogavacara (the man conversant with contemplative activity) contemplates with wisdom after laying hold of the object with mindfulness. There is nothing called contemplation without mindfulness.	Практикующий отслеживает с помощью мудрости, схватив объект с помощью памятования. Отслеживание без памятования невозможно.
Tenevāha "satiñca khvāhaṃ, bhikkhave, sabbatthikaṃ vadāmī"ti (saṃ. ni. 5.234).	Therefore the Master said: "Mindfulness is necessary in all circumstances, O bhikkhus, I declare. "[17]{19}	Поэтому сказано: "Монахи, памятование необходимо во всех ситуациях, говорю я".
Tasmā ettha "kāye kāyānupassī viharatī"ti ettāvatā kāyānupassanāsatipaṭṭhānakammaṭṭhānaṃ vuttaṃ hoti.	To point out the things by the influence of which the meditation of the yogi prospers, is the purpose of the words, "Ardent, clearly comprehending, and mindful."	Поэтому здесь "отслеживая тело как тело" сказано в меру объекта медитации установления памятования путём отслеживания тела.
Atha vā yasmā anātāpino antosaṅkhepo antarāyakaro hoti, asampajāno upāyapariggahe anupāyaparivajjane ca sammuyhati, muṭṭhassati upāyāpariccāge anupāyāpariggahe ca asamattho hoti, tenassa taṃ kammaṭṭhānaṃ na sampajjati, tasmā yesaṃ dhammānaṃ ānubhāvena taṃ sampajjati.	To the non-ardent state of mind there is the obstacle of mental lassitude. The state of mind that is not clearly comprehending commits blunders of judgment in the business of choosing the right means and in avoiding the wrong. The state of mind which is inattentive — the mental state of absence of mindfulness — is incapable of laying hold of the right means and of rejecting the wrong means. When the yogi is not ardent, not clearly comprehending, and not mindful, he does not succeed in accomplishing his object. To point out the things by the influence of which the meditation of the yogi prospers,	Для не пылкого человека существует препятствие умственной вялости. Неосознающий человек совершает промахи в выборе между правильным и неправильным средством. Забывчивый человек не способен ухватиться за правильное средство и отбросить неправильное. Когда практикующий не пылок, не осознающ, не памятующ, он не достигает успеха в практике на объекте. Чтобы показать аспекты, благодаря которым практика продвигается,	antosaṅkhepo - что-то вроде "внутреннее сжатие". По смыслу вялость подходит... Все комментарии (1)
Tesaṃ dassanatthaṃ "ātāpī sampajāno satimāti idaṃ vutta"nti veditabbaṃ.	is the purpose of the words, "Ardent, clearly comprehending, and mindful."{20}	были сказаны показывающие это слова "пылко, осознанно и с памятованием".
Iti kāyānupassanāsatipaṭṭhānaṃ sampayogaṅgañcassa dassetvā idāni pahānaṅgaṃ dassetuṃ vineyya loke abhijjhādomanassanti vuttaṃ.	After the pointing out of the things that make up the condition connected with the Arousing of Mindfulness through body-contemplation, there is the pointing out of the things that make up the condition which should be abandoned in this practice with the words, "having overcome, in this world, covetousness and grief" = Vineyya loke abhijjhadomanassam.{21}	После перечисления того, что составляет собой необходимое условие для установления памятования посредством отслеживания тела, идёт перечисление того, что является условием, которое должно быть отброшено в этой практике: "преодолев в этом мире алчность и огорчение".
Tattha vineyyāti tadaṅgavinayena vā vikkhambhanavinayena vā vinayitvā.
Loketi tasmiṃyeva kāye.	"In this world. " In just this body.	"В этом мире" - лишь в этом теле.
Kāyo hi idha lujjanapalujjanaṭṭhena lokoti adhippeto.	Here the body [kaya] is the world [loka], in the sense of a thing crumbling.	Здесь тело является миром в смысле разрушающегося объекта.
Yasmā panassa na kāyamatteyeva abhijjhādomanassaṃ pahīyati, vedanādīsupi pahīyatiyeva, tasmā "pañcapi upādānakkhandhā loko"ti vibhaṅge (vibha. 362) vuttaṃ.	As covetousness and grief are abandoned in feeling, consciousness, and mental objects, too, the Vibhanga says: "Even the five aggregates of clinging are the world. "	Поскольку алчность и огорчение прекращаются также и в ощущении, уме и в явлениях, в Вибханге сказано: "Даже пять присваиваемых совокупностей являются миром".
Lokasaṅkhātattā vā tesaṃ dhammānaṃ atthuddhāranayenetaṃ vuttaṃ.
Yaṃ panāha "tattha katamo loko?
Sveva kāyo loko"ti.
Ayamevettha attho, tasmiṃ loke abhijjhādomanassaṃ vineyyāti evaṃ sambandho daṭṭhabbo.
Yasmā panettha abhijjhāgahaṇena kāmacchando, domanassaggahaṇena byāpādo saṅgahaṃ gacchati, tasmā nīvaraṇapariyāpannabalavadhammadvayadassanena nīvaraṇappahānaṃ vuttaṃ hotīti veditabbaṃ.	Covetousness stands for sense desire; and grief, for anger. As sense desire and anger are the principal hindrances, the abandoning of the hindrances is stated by the overcoming of covetousness and grief.	Алчность соответствует чувственному желанию, а огорчение - недоброжелательности. Поскольку чувственное желание и недоброжелательность являются основными помехами (медитации), здесь путём преодоления алчности и огорчения объяснено отбрасывание пяти помех.
Visesena cettha abhijjhāvinayena kāyasampattimūlakassa anurodhassa, domanassavinayena pana kāyavipattimūlakassa virodhassa, abhijjhāvinayena ca kāye abhiratiyā, domanassavinayena kāyabhāvanāya anabhiratiyā, abhijjhāvinayena kāye abhūtānaṃ subhasukhabhāvādīnaṃ pakkhepassa, domanassavinayena ca kāye bhūtānaṃ asubhāsukhabhāvādīnaṃ apanayanassa ca pahānaṃ vuttaṃ.	With covetousness are abandoned the satisfaction rooted in bodily happiness, delight in the body, and the falling into erroneous opinion which takes as real the unreal beauty, pleasure, permanence and substantiality of the body. With the overcoming of grief are abandoned the discontent rooted in bodily misery, the non-delight in the culture of body-contemplation, and the desire to turn away from facing the real ugliness, suffering, impermanence and insubstantiality of the body.	Вместе с алчностью отбрасывается удовлетворение, коренящееся в телесном удовольствии, наслаждение телом и впадение в ложный взгляд, принимающий за подлинное несуществующую красоту, удовольствие, неизменность и собственность тела. С преодолением огорчения прекращается недовольство, коренящееся в телесных страданиях, отсутствие наслаждения в развитии отслеживания тела и желание избежать столкновений с истинной непривлекательностью, страданием, изменчивостью и безличностью тела.
Tena yogāvacarassa yogānubhāvo yogasamatthatā ca dīpitā hoti.	By the instruction dealing with the overcoming of covetousness and grief, yogic power and yogic skill are shown.{22}
Yogānubhāvo hi esa, yadidaṃ anurodhavirodhavippamutto aratiratisaho abhūtapakkhepabhūtāpanayanavirahito ca hoti.	Freedom from satisfaction and discontent in regard to bodily happiness and misery, the forbearing from delighting in the body, the bearing-up of non-delight in the course of body-contemplation,
Anurodhavirodhavippamutto cesa aratiratisaho abhūtaṃ apakkhipanto bhūtañca anapanento yogasamattho hotīti.	the state of being not captivated by the unreal, and the state of not running away from the real — these, when practiced produce yogic power; and the ability to practice these is yogic skill.
Aparo nayo "kāye kāyānupassī"ti ettha anupassanāya kammaṭṭhānaṃ vuttaṃ.	There is another method of interpretation of the passage: (A bhikkhu) lives contemplating the body in the body, ardent, and so forth. "Contemplating" refers to the subject of meditation.	Есть и другой способ понимания фрагмента "живёт отслеживая тело как тело". "Отслеживает" означает объект медитации.
"Viharatī"ti ettha vuttavihārena kammaṭṭhānikassa kāyapariharaṇaṃ.	"Lives": lives protecting the subject of meditation which here is the body.	"Живёт" - живёт, оберегая объект медитации, которым здесь является тело.
"Ātāpī"tiādīsu ātāpena sammappadhānaṃ, satisampajaññena sabbatthikakammaṭṭhānaṃ, kammaṭṭhānapariharaṇūpāyo vā, satiyā vā kāyānupassanāvasena paṭiladdhasamatho, sampajaññena vipassanā, abhijjhādomanassavinayena bhāvanāphalaṃ vuttanti veditabbaṃ.	In the passage beginning with "ardent," Right Exertion [sammappadhana] is stated by energy [atapa]; the subject of meditation proper in all circumstances [sabbatthika kammatthana] or the means of protecting the subject of meditation [kammatthana pariharana upaya], is stated by mindfulness and clear comprehension [sati sampajañña]; or the quietude that is obtained [patiladdha samatha] by way of the contemplation on the body [kayanupassana] is stated by mindfulness; insight [vipassana] by clear comprehension; and the fruit of inner culture [bhavana phala] through the overcoming of covetousness and grief [abhijjha domanassa vinaya].{23}	Во фрагменте, начинающемся с "пылко" словом "пылко" объясняется "надлежащее усилие". Объект медитации, подходящий во всех случаях или способ оберегать объект медитации передаётся словами "осозанно и с памятованием". Или спокойствие, приобретаемое путём отслеживания тела, передаётся словом "с памятованием", а прозрение - словом "осозанно". Плод медитации передаётся словами "преодолев алчность и огорчение".
Vibhaṅge pana "anupassī"ti tattha katamā anupassanā?		Но в Вибханге сказано "отслеживает" - какое отслеживание там подразумевается?
Yā paññā pajānanā - pe - sammādiṭṭhi.
Ayaṃ vuccati anupassanā.
Imāya anupassanāya upeto hoti samupeto upāgato samupāgato upapanno sampanno samannāgato.
Tena vuccati anupassīti.
Viharatīti iriyati vattati pāleti yapeti yāpeti carati viharati.
Tena vuccati viharatīti.
Ātāpīti tattha katamo ātāpo?
Yo cetasiko vīriyārambho - pe - sammāvāyāmo.
Ayaṃ vuccati ātāpo.
Iminā ātāpena upeto hoti - pe - samannāgato.
Tena vuccati ātāpīti.
Sampajānoti tattha katamaṃ sampajaññaṃ?
Yā paññā pajānanā - pe - sammādiṭṭhi.
Idaṃ vuccati sampajaññaṃ.
Iminā sampajaññena upeto hoti - pe - samannāgato.
Tena vuccati sampajānoti.
Satimāti tattha katamā sati?
Yā sati anussati - pe - sammāsati.
Ayaṃ vuccati sati.
Imāya satiyā upeto hoti - pe - samannāgato.
Tena vuccati satimāti.
Vineyya loke abhijjhādomanassanti tattha katamo loko?
Sveva kāyo loko, pañcapi upādānakkhandhā loko.
Ayaṃ vuccati loko.
Tattha katamā abhijjhā?		Что здесь за алчность?
Yo rāgo sārāgo anunayo anurodho nandī nandīrāgo cittassa sārāgo, ayaṃ vuccati abhijjhā.		Та страсть, пристрастие, дружественность, согласие, наслаждение, страсть наслаждения, пристрастие ума - это называется алчностью.
Tattha katamaṃ domanassaṃ?		Что здесь за огорчение (муки)?
Yaṃ cetasikaṃ asātaṃ, cetasikaṃ dukkhaṃ, cetosamphassajaṃ asātaṃ - pe - dukkhā vedanā.		Та умственная боль, умственные страдания, боль, порождённая соприкосновением ума (с явлениями) ... мучительные ощущения.
Idaṃ vuccati domanassaṃ.		Это зовётся огорчением.
Iti ayañca abhijjhā idañca domanassaṃ imamhi loke vinītā honti paṭivinītā santā vūpasantā samitā vūpasamitā atthaṅgatā abbhatthaṅgatā appitā byappitā sositā visositā byantīkatā, tena vuccati vineyya loke abhijjhādomanassanti (vibha. 356) evametesaṃ padānamattho vutto.
Tena saha ayaṃ aṭṭhakathānayo yathā saṃsandati, evaṃ veditabbo.
Ayaṃ tāva kāyānupassanāsatipaṭṭhānuddesassa atthavaṇṇanā.
Vedanāsu… citte… dhammesu dhammānupassī viharati - pe - vineyya loke abhijjhādomanassanti ettha pana vedanānupassīti evamādīsu vedanādīnaṃ puna vacane payojanaṃ kāyānupassanāyaṃ vuttanayeneva veditabbaṃ.	Vedanasu Vedananupassi... citte cittanupassi... dhammesu dhammanupassi viharati = "He lives contemplating feeling in the feelings... the consciousness in consciousness... mental object in mental objects." Here the repetition of "feelings," "consciousness" and "mental objects" should be understood according to the reasons given for the repetition of the word "body" in body-contemplation.	"Он живёт, отслеживая ощущения как ощущения, ум как ум, явления как явления". Здесь причина повторения слов "ощущения", "ум" и "явления" должна пониматься так же как это объяснено в отношении тела в отслеживании тела.
Vedanāsu vedanānupassī, citte cittānupassī, dhammesu dhammānupassīti ettha pana vedanāti tisso vedanā, tā ca lokiyā eva.	"Feeling" = The three feelings: pleasurable, painful and the neither pleasurable nor painful. These are only mundane.{24}	Ощущения - три вида ощущений. Они являются только мирскими.	Подкомментарий: Все комментарии (1)
Cittampi lokiyaṃ, tathā dhammā.	Consciousness is only mundane; and mundane, too, are mental objects.	Ум является только мирским, равно как и явления.
Tesaṃ vibhāgo niddesavāre pākaṭo bhavissati.	This statement will be made evident in the analytically expository portion [niddesavara].{25}		Подкомментарий Все комментарии (1)
Kevalaṃ panidha yathā vedanā anupassitabbā, tathā anupassanto vedanāsu vedanānupassīti veditabbo.	To be sure, in whatever way feeling is to be exclusively contemplated, here, the contemplating in that very way is the meaning of the word: "Contemplating feelings in the feelings" [kevalam panidha yatha vedana anupassitabba tatha anupassanto vedanasu vedananupassiti veditabbo].	Каким бы образом ощущение могло эксклюзивно отслеживаться, здесь, отслеживание этим самым способом является смыслом слов "отслеживая ощущения в ощущениях".
Esa nayo cittadhammesupi.	In the contemplation of consciousness and mental objects too this is the method.	В отслеживании ума и явлений принцип такой же.
Kathañca vedanā anupassitabbāti?	"How should feeling be contemplated upon? " it is asked, further.	Как следует отслеживать ощущения?
Sukhā tāva vedanā dukkhato, dukkhā sallato, adukkhamasukhā aniccato.	Pleasurable feeling because it is the stuff of suffering as suffering. Painful feeling because it is the condition of bringing out trouble and so forth, as a thorn. And the neither pleasurable nor painful feeling, because of non-mastery or dependence and so forth, as transiency.{26}	Приятное ощущение как мучение, мучительное ощущение как шип, ни приятное ни мучительное ощущение как изменчивость.	Подкомментарий Все комментарии (1)
Yathāha –	Accordingly, the Master said:
"Yo sukhaṃ dukkhato adda, dukkhamaddakkhi sallato;	Who sees pleasure as suffering, Who sees pain as a thorn,
Adukkhamasukhaṃ santaṃ, adakkhi naṃ aniccato;	Who sees as a thing that is fleeting, The neutral peace that's shorn
Sa ve sammaddaso bhikkhu, upasanto carissatī"ti. (saṃ. ni. 4.253);	Of pleasure and pain; that bhikkhu will, Rightly, know; and live, become still. [18]{27}		Подкомментарий Все комментарии (1)
Sabbā eva cetā dukkhātipi anupassitabbā.	Further, just all feelings should be contemplated with the thought: "These are suffering, indeed. " {28}	Отслеживать их следует так: "Они воистину являются страданием".	Подкомментарий: Все комментарии (1)
Vuttañhetaṃ "yaṃkiñci vedayitaṃ, sabbaṃ taṃ dukkhasminti vadāmī"ti (saṃ. ni. 4.259).	For this has been said by the Blessed One: "All that is felt is in suffering, I declare [yam kiñci vedayitam tam sabbam dukkhasminti vadami."{29}	Ведь так было сказано: "Всё, что ощущается, всё в страдании, говорю я".	Подкомментарий Все комментарии (1)
Sukhadukkhatopi ca anupassitabbā.	And pleasure should also be contemplated upon as suffering.	И удовольствие также следует отслеживать как страдание.
Yathāha "sukhā vedanā ṭhitisukhā vipariṇāmadukkhā"ti (ma. ni. 1.464) sabbaṃ vitthāretabbaṃ.	All should be explained according as the arahant-nun Dhammadinna spoke (to her former husband Visakha, in the Cula-vedalla Sutta of the Majjhima Nikaya): Pleasant feeling, friend Visakha, is agreeable while it lasts and is disagreeable when it changes; painful feeling is disagreeable while it lasts and agreeable when it changes; the neither pleasant nor painful feeling is agreeable when there is a knowledge of its existence and disagreeable when that knowledge is wanting.{30}	Всё это следует объяснять согласно сказанному: "приятное ощущение ощущение приятно, пока оно длится и неприятно, когда меняется. мучительное ощущение неприятно, пока оно длится и приятно, когда меняется, ни приятное ни мучительное ощущение приятно, когда есть знание о нём и неприятно, когда этого знания недостаёт".	Подкомментарий Все комментарии (1)
Apica aniccādisattānupassanāvasenapi anupassitabbā.	The feelings should also be seen according to the seven contemplations beginning with that of impermanence, mentioned above (p. 37).	Ощущения также следует отслеживать согласно описанным выше семи отслеживаниям, начинающимся с изменчивости.
Sesaṃ niddesavāreyeva pākaṭaṃ bhavissati.	The remaining division beginning with the worldly and spiritual feelings in the classification of pleasurable feeling and so forth, in feeling-contemplation, will become clear in the analytical exposition [niddesavara].
Cittadhammesupi cittaṃ tāva ārammaṇādhipatisahajātabhūmikammavipākakiriyādinānattabhedānaṃ aniccādisattānupassanānaṃ niddesavāre āgatasarāgādibhedānañca vasena anupassitabbaṃ.	Consciousness and mental objects, too, should be contemplated upon by way of the diversity of the division of object (arammana], dominance [adhipati], conascence [sahajata], plane [bhumi], causal action [kamma], result [vipaka], non-causative functional process [kriya], and so forth [adi], beginning with impermanence [aniccadinam anupassananam vesena] and by way of the division of consciousness that is with passion and so forth come down in the portion of analytical exposition [niddesavare agatasaragadi bhedañca vasena].{31}		Подкомментарий Все комментарии (1)
Dhammā salakkhaṇasāmaññalakkhaṇānaṃ suññatadhammassa aniccādisattānupassanānaṃ niddesavāre āgatasantāsantādibhedānañca vasena anupassitabbā.	Mental objects should be contemplated upon by way of own characteristic [sallakkhana] of impression and the like [phusanadi]; by way of general characteristic [samañña lakkhana] of impermanence and the like [aniccatadi]; by way of phenomenon-emptiness [suññta dhamma], namely, by way of the void-nature called soullessness [anattata sankhata suññata sabhavassa] to explain which clearly, the instruction of the portion dealing with the void in the Abhidhamma proceeded by means of the statement beginning with "At that time indeed there are phenomena, there are aggregates [yam vibhavetum abhidhamme tasmim kho pana samaye dhamma honti khandha hantiti adina suññatavara desana pavatta], without any mention of a soul; by way of the seven contemplations of impermanence and so forth [aniccadi satta anupassananam]; and by way of the divisions of what is present and what is absent and so forth, in the analytical portion [niddesavare agata santasantadi bhedanañca vasena].
Sesaṃ vuttanayameva.
Kāmañcettha yassa kāyasaṅkhāte loke abhijjhādomanassaṃ pahīnaṃ, tassa vedanādilokesupi taṃ pahīnameva.	If, in the meditator's body, called the world, covetousness and grief are abandoned, in the worlds of his feelings and so forth too, these are abandoned owing to the earlier abandoning of these by the yogi [kamañcettha kayasankhate loke abhijjha domanassam pahinam vedanadi lokesu pi tam pahinameva pubbe pahinatta].	Если в теле практикующего, которое зовётся миром, алчность и огорчение отбрасываются, и также в мирах ощущений и прочего, они отбрасываются благодаря тому, что практикующий отбросил их в прошлом.
Nānāpuggalavasena pana nānācittakkhaṇikasatipaṭṭhānabhāvanāvasena ca sabbattha vuttaṃ.	Still, everywhere, the abandoning of the defilements has been stated by way of the different types of persons and by way of the diversity of the thought-unit, in which the development of the different subjects of the Arousing of Mindfulness takes place [nana puggalavasena pana nana cittakkhana satipatthana bhavanavasena ca sabbattha vuttam]. {32}	В то же время отбрасывание умственных загрязнений везде было объяснено посредством различных видов личностей и посредством разнообразия моментов ума, в котором производится развитие различных объектов установления памятования.	Подкомментарий Все комментарии (1)
Yato vā ekattha pahīnaṃ sesesupi pahīnaṃ hoti.	The defilements abandoned in one object are abandoned in the remaining objects too [ekattha pahinam sesesu pi pahinam hoti].{33}	Загрязнения, отброшенные в одном объекте, отбрасываются и в остальных.	Подкомментарий Все комментарии (1)
Tenevassa tattha pahānadassanatthampi evaṃ vuttanti veditabbanti.
Uddesavārakathāvaṇṇanā niṭṭhitā.

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