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Buddhavibhāvanā Таблица Палийский оригинал |
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| Idāni yaṃ vuttaṃ "buddhaṃ saraṇagamanaṃ, gamakañca vibhāvaye"ti, tattha sabbadhammesu appaṭihatañāṇanimittānuttaravimokkhādhigamaparibhāvitaṃ khandhasantānamupādāya, paññattito sabbaññutaññāṇapadaṭṭhānaṃ vā saccābhisambodhimupādāya paññattito sattaviseso buddho. | 17. Now it was said: ‘ Then next there should Be told the proper way of knowing “ Buddha “ Goer ”, and “ Refuge-going ”. Herein, [the word] Buddha (Enlightened One ) is a term for distinguishing creatures either involving a description derived upon a [five-] category-continuity fortified by attainment of the supreme liberation that is the sign for unobstructed knowledge of all ideas, or else involving a description derived upon the attainment to the [four] Truths that is the footing for omniscient knowledge, 9 | |
| Yathāha – | according as it is said: | |
| "Buddhoti yo so bhagavā sayambhū anācariyako pubbe ananussutesu dhammesu sāmaṃ saccāni abhisambujjhi, tattha ca sabbaññutaṃ patto, balesu ca vasībhāva"nti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.161). | ‘ “ Buddha ”: he is that Blessed One who, self-become, without teacher in ideas not heard before, himself discovered the Truths and reached omniscience therein and mastery of the powers ’ ( Nd.i. 143; Ps. i. 174). | |
| Ayaṃ tāva atthato buddhavibhāvanā. | This, firstly, is the explanation of [the word] ‘ Buddha ’ as to meaning. | |
| Byañjanato pana "bujjhitāti buddho, bodhetāti buddho"ti evamādinā nayena veditabbo. | 18. Now as to the phrasing, it should be understood in the way beginning ‘ He is the discoverer ( bujjhitd), thus he is enlightened (buddha); he is the enlightener (bodheta), thus he is enlightened’, | |
| Vuttañcetaṃ – | and this is said | |
| "Buddhoti kenaṭṭhena buddho? | ‘ Buddha: in what sense buddha? | |
| Bujjhitā saccānīti buddho, bodhetā pajāyāti buddho, sabbaññutāya buddho, sabbadassāvitāya buddho, anaññaneyyatāya buddho, vikasitāya buddho, khīṇāsavasaṅkhātena buddho, nirupakkilesasaṅkhātena buddho, ekantavītarāgoti buddho, ekantavītadosoti buddho, ekantavītamohoti buddho, ekantanikkilesoti buddho, ekāyanamaggaṃ gatoti buddho, eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddho, abuddhivihatattā buddhipaṭilābhā buddho. | He is the discoverer (bujjhitd) of the Truths, thus he is enlightened (buddha). He is the enlightener (bodheta) of the generation, thus he is enlightened. He is enlightened by omniscience, enlightened by seeing all, enlightened without being led by others, enlightened because of [15] burgeoning; 10 having exhausted the taints, he is termed enlightened; having immunity from defilement, 11 he is termed enlightened; he is quite without lust, thus he is enlightened; he is quite without hate, thus he is enlightened; he is quite without delusion, thus he is enlightened; he is quite without defilement, thus he is enlightened; he has travelled by the path that goes in only one way, 12 thus he is enlightened; he alone discovered the peerless complete enlightenment, thus he is enlightened; he is enlightened because he has abolished non-discovery (abuddhi) and obtained discovery (buddhi). | |
| Buddhoti netaṃ nāmaṃ mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na samaṇabrāhmaṇehi kataṃ, na devatāhi kataṃ, vimokkhantikametaṃ buddhānaṃ bhagavantānaṃ bodhiyā mūle saha sabbaññutaññāṇassa paṭilābhā sacchikā paññatti yadidaṃ buddho"ti (mahāni. 192; cūḷani. pārāyanatthutigāthāniddesa 97; paṭi. ma. 1.162). | Buddha: this is not a name made by a mother, made by a father, [made by a brother, made by a sister, made by friends and companions, made by relatives and kin, made by monks and divines, 13 made by deities]; this [name] “ Buddha ”, which signifies final liberation, is a realistic 14 description of enlightened Ones, Blessed Ones, together with their obtainment of omniscient knowledge at the root of an enlightenment [tree] 5 (Ps. i. 174; Nd. i. 457f.). | |
| Ettha ca yathā loke avagantā avagatoti vuccati, evaṃ bujjhitā saccānīti buddho. | 19. And as to this quotation, [the active and middle-voice usage] ‘ he is the discoverer of the Truths, thus he is enlightened (bujjhita saccarii ti huddho) ’ is stated in the same way as in the world [outside the Dispensation] a ‘ descender into (understander) 5 ( avagantd ) is called a ‘ descended one (understood) ’ ( avagato ), | |
| Yathā paṇṇasosā vātā paṇṇasusāti vuccanti, evaṃ bodhetā pajāyāti buddho. | and in [the causative-voice usage] ‘ he is the enlightener of the generation, thus he is enlightened ’ (bodhetd pajdya ti buddho) is stated in the same way as [in the world outside the Dispensation] a ‘ leaf-drying wind ' ( pannasosd vatd) is called ‘ leaf-dried ’ (pannasusd) 20. | |
| Sabbaññutāya buddhoti sabbadhammabujjhanasamatthāya buddhiyā buddhoti vuttaṃ hoti. | ‘He is enlightened by omniscience’: what is meant is that he is enlightened by discovery (buddhi) capable of discovering ( bujjhana) all ideas. | |
| Sabbadassāvitāya buddhoti sabbadhammabodhanasamatthāya buddhiyā buddhoti vuttaṃ hoti. | ‘ Enlightened by seeing all ’: what is meant is that he is enlightened by discovery capable of causing discovery ( bodhana) of all ideas. | |
| Anaññaneyyatāya buddhoti aññena abodhito sayameva buddhattā buddhoti vuttaṃ hoti. | ‘ Enlightened without being led by others ’: what is meant is that he is enlightened because of his being enlightened by himself alone without having been caused to be enlightened by another. | |
| Vikasitāya buddhoti nānāguṇavikasanato padumamiva vikasanaṭṭhena buddhoti vuttaṃ hoti. | ‘ Enlightened because of burgeoning ’ ( visavitd) : what is meant is that he is enlightened because of displaying (visavana) 16 diverse special qualities in the sense of opening like a lotus flower. | |
| Khīṇāsavasaṅkhātena buddhoti evamādīhi cittasaṅkocakaradhammapahānato niddākkhayavibuddho puriso viya sabbakilesaniddākkhayavibuddhattā buddhoti vuttaṃ hoti. | ‘ Enlightened since he is reckoned to have exhausted the taints ’, etc.: what is meant is that he is enlightened owing to his being awakened (vibuddha) by the exhaustion of all the sleep consisting in defilements like a man awakened by the exhaustion of sleep because of his abandoning the reasons for the cramping of cognizance. | |
| Ekāyanamaggaṃ gatoti buddhoti buddhiyatthānaṃ gamanatthapariyāyato yathā maggaṃ gatopi puriso gatoti vuccati, evaṃ ekāyanamaggaṃ gatattāpi buddhoti vuccatīti dassetuṃ vuttaṃ. | He has travelled by the path that goes in only one way ’: this is said in order to show that he is called ‘ enlightened ’ (buddha) because he has travelled { gata) by the path that goes in only one way [that is, to the goal], since [verbal roots with] meanings of ‘ travelling ’ ( gamana ) have by metaphorical use also meanings of ‘ discovering 5 ( bujjhana ), just as a man is called i travelled ’ (gata) when he has travelled (gata) a path. | |
| Eko anuttaraṃ sammāsambodhiṃ abhisambuddhoti buddhoti na parehi buddhattā buddho, kintu sayameva anuttaraṃ sammāsambodhiṃ abhisambuddhattā buddhoti vuttaṃ hoti. | ‘ He alone discovered the peerless complete enlightenment ': what is meant is that he is enlightened not because of his being enlightened by others but is on the contrary enlightened because he himself alone discovered the peerless complete enlightenment. | |
| Abuddhivihatattā buddhipaṭilābhā buddhoti buddhi buddhaṃ bodhoti pariyāyavacanametaṃ. | ‘ He is enlightened because he has abolished non-discovery and obtained discovery ’: the [middle-voice] term ‘ discovery ’ ( buddhi ) and the [causative-voice] term ' causing-discovery ’ (huddhim bodho) are metaphorical expressions ; | |
| Tattha yathā nīlarattaguṇayogato "nīlo paṭo, ratto paṭo"ti vuccati, evaṃ buddhiguṇayogato buddhoti ñāpetuṃ vuttaṃ hoti. | for this is said in order to have it known that ‘ enlightened ’ (buddha) is said of him because of his association with the quality of discovery (buddhi), just as ' blue cloth ’ or ‘ red cloth ’ is said because of [the cloth’s] association with the respective quality of blue or red. | |
| Tato paraṃ buddhoti netaṃ nāmanti evamādi atthamanugatā ayaṃ paññattīti bodhanatthaṃ vuttanti evarūpena nayena sabbesaṃ padānaṃ buddhasaddassa sādhanasamattho attho veditabbo. | After that, the passage beginning ‘ Buddha: this is not a name...’ is stated in order to cause discovery of the fact that this [foregoing] description conforms with the meaning; and it can be understood that the meaning of the word ‘ Buddha ’ (enlightened) is capable of being established in this manner in all the [remaining] clauses. | |
| Ayaṃ byañjanatopi buddhavibhāvanā. | This is the explanation of [the word] ‘ Buddha ’ as to the phrasing. | |
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Saraṇagamanagamakavibhāvanā Таблица Палийский оригинал |
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| Idāni saraṇagamanādīsu hiṃsatīti saraṇaṃ, saraṇagatānaṃ teneva saraṇagamanena bhayaṃ santāsaṃ dukkhaṃ duggatiṃ parikkilesaṃ hiṃsati vidhamati nīharati nirodhetīti attho. | 21. Now as to the ‘ going etc.: it combats, thus it is a refuge ; the meaning is that when people have gone for refuge, then by that very going for refuge it combats, dispels, carries off, and stops, their fear, anguish, suffering, [risk of] unhappy destination [on rebirth], and defilement. | |
| Atha vā hite pavattanena ahitā ca nivattanena sattānaṃ bhayaṃ hiṃsatīti buddho, bhavakantārā uttaraṇena assāsadānena ca dhammo, appakānampi kārānaṃ vipulaphalapaṭilābhakaraṇena saṅgho. | Or alternatively: he combats creatures’ fear by promoting their good and preventing their harm, thus he is the Enlightened One (Buddha); the True Idea (Dhamma) does so by providing the crossing of the Desert of Being (Existence) and by giving consolation; the Community (Sangha) does so by causing the obtainment of great fruitfulness from small actions; | |
| Tasmā imināpi pariyāyena taṃ ratanattayaṃ saraṇaṃ. | so in this way the refuge is also that threefold Jewel. | |
| Tappasādataggarutāhi vihataviddhaṃsitakileso tapparāyaṇatākārappavatto aparappaccayo vā cittuppādo saraṇagamanaṃ. | The going for refuge is the arising of cognizance with confidence therein and giving preponderance thereto, 18 from which defilement is eliminated and eradicated, and which, occurs in the mode of taking that as the highest value, whether or not someone else is a condition for so doing. | |
| Taṃsamaṅgī satto taṃ saraṇaṃ gacchati, vuttappakārena cittuppādena "esa me saraṇaṃ, esa me parāyaṇa"nti evametaṃ upetīti attho. | A creature possessing that [kind of cognizance] goes for refuge to that [object]; the meaning is that by means of the kind of cognizance-arising just mentioned he approaches that thus. This is my refuge, this is my highest value ’. | |
| Upento ca "ete mayaṃ, bhante, bhagavantaṃ saraṇaṃ gacchāma, dhammañca, upāsake no bhagavā dhāretū"ti tapussabhallikādayo viya samādānena vā, "satthā me, bhante, bhagavā, sāvakohamasmī"ti (saṃ. ni. 2.154) mahākassapādayo viya sissabhāvūpagamanena vā, "evaṃ vutte brahmāyu brāhmaṇo uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā tikkhattuṃ udānaṃ udānesi 'namo tassa bhagavato arahato sammāsambuddhassa. | And when approaching it, he does so either by an undertaking, as in the case of Tapassu and Bhalluka, etc., thus ‘ Venerable sir, we go for refuge to the Blessed One and to the True Idea; let the Blessed One remember us as followers ’ (vin. i. 4), or by assuming the status of a pupil, as in the case of Maha Kassapa, etc., thus ‘ Venerable sir, the Blessed One is my teacher, I am his disciple ’ (S. ii. 220), or by inclination thereto, as in the case of Brahmayu, etc., thus ‘ When this was said, Brahmayu the divine rose from his seat, and arranging his upper robe on one shoulder, he raised his hands palms together towards where the Blessed One was, and he uttered this exclamation three times: “Honour to that Blessed One, accomplished and fully enlightened! Honour to that Blessed One, accomplished and fully enlightened! | |
| Namo tassa - pe - sammāsambuddhassā"'ti (ma. ni. 2.388) brahmāyuādayo viya tappoṇattena vā, kammaṭṭhānānuyogino viya attasanniyyātanena vā, ariyapuggalā viya saraṇagamanupakkilesasamucchedena vāti anekappakāraṃ visayato kiccato ca upeti. | Honour to that Blessed One, accomplished and fully enlightened! ” 5 (M. ii.140), or by self-dedication [to the teacher] like a meditator devoting himself to a meditation subject (see Vis. Ch. iii, §§ 123 Jf./p. 115), or by severing his imperfections by going as a Noble Person for refuge (see Vin. i. 15). Thus he approaches variously both as to objective field and as to function. | |
| Ayaṃ saraṇagamanassa gamakassa ca vibhāvanā. | This is the explanation of the ‘ Refuge-going ’ and of the ‘ Goer '. | |
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Bhedābhedaphaladīpanā Таблица Палийский оригинал |
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| Idāni "bhedābhedaṃ phalañcāpi, gamanīyañca dīpaye"ti vuttānaṃ bhedādīnaṃ ayaṃ dīpanā, evaṃ saraṇagatassa puggalassa duvidho saraṇagamanabhedo – sāvajjo ca anavajjo ca. | 22. Now there is the explanation of the breach, etc., stated thus: ‘ The breach or none, the fruit they spell, “ What must be gone ” besides we tell ’. 23. When a person has gone for refuge thus, his breach of the refuge-going is of two kinds: reprehensible and blameless. | |
| Anavajjo kālakiriyāya, sāvajjo aññasatthari vuttappakārappavattiyā, tasmiñca vuttappakāraviparītappavattiyā. | The blameless kind [of breach] consists in dying; the reprehensible kind [of breach] consists in adopting procedure of the kind just described with respect to another teacher and in adopting the opposite kind of procedure with respect to that [refuge]. | |
| So duvidhopi puthujjanānameva. | Both kinds occur only in ordinary men. | |
| Buddhaguṇesu aññāṇasaṃsayamicchāñāṇappavattiyā anādarādippavattiyā ca tesaṃ saraṇaṃ saṃkiliṭṭhaṃ hoti. | In them the refuge is defiled both by the occurrence of unknowing, doubt, and wrong knowledge about the Buddha’s special qualities and by occurrence of irreverence, etc.; | |
| Ariyapuggalā pana abhinnasaraṇā ceva asaṃkiliṭṭhasaraṇā ca honti. | but in Noble Persons the refuge always remains unbroken and undefiled, | |
| Yathāha "aṭṭhānametaṃ, bhikkhave, anavakāso, yaṃ diṭṭhisampanno puggalo aññaṃ satthāraṃ uddiseyyā"ti (a. ni. 1.276; ma. ni. 3.128; vibha. 809). | according as it is said ‘ Bhikkhus, it is impossible, it cannot happen, that a person perfected in his view should seek another teacher (M. iii. 65; A. i.27). | |
| Puthujjanā tu yāvadeva saraṇabhedaṃ na pāpuṇanti, tāvadeva abhinnasaraṇā. | Ordinary men remain with their refuge unbroken as long as they do not arrive at a breach of the refuges. | |
| Sāvajjova nesaṃ saraṇabhedo, saṃkileso ca aniṭṭhaphalado hoti. | When the breach of their refuge is reprehensible and defiled it gives unwanted fruit; | |
| Anavajjo avipākattā aphalo, abhedo pana phalato iṭṭhameva phalaṃ deti. | when it is blameless it gives no fruit because it then has no ripening. 24. Non-breach, however, as to fruit, always gives wanted fruit, | |
| Yathāha – | according as it is said: | |
| "Yekeci buddhaṃ saraṇaṃ gatāse, na te gamissanti apāyabhūmiṃ; | ‘ Those who take refuge in the Buddha ‘ Go to no state of deprivation, ‘ | |
| Pahāya mānusaṃ dehaṃ, devakāyaṃ paripūressantī"ti. (dī. ni. 2.332; saṃ. ni. 1.37); | And when they leave the human frame ‘ A godly body they fulfil ’ (D.ii. 255). | |
| Tatra ca ye saraṇagamanupakkilesasamucchedena saraṇaṃ gatā, te apāyaṃ na gamissanti. | Herein, those who [by becoming Noble Persons] have gone for refuge by severing imperfections in their refuge-going will nevermore go to any state of deprivation; | |
| Itare pana saraṇagamanena na gamissantīti evaṃ gāthāya adhippāyo veditabbo. | but the others [who are still ordinary men] may still go there [in spite of their having gone to them]; this is how the purport of the stanza should be understood. | |
| Ayaṃ tāva bhedābhedaphaladīpanā. | This, firstly, is the explanation of the breach, non-breach and fruit. | |
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Gamanīyadīpanā Таблица Палийский оригинал |
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| Gamanīyadīpanāyaṃ codako āha – "buddhaṃ saraṇaṃ gacchāmī"ti ettha yo buddhaṃ saraṇaṃ gacchati, esa buddhaṃ vā gaccheyya saraṇaṃ vā, ubhayathāpi ca ekassa vacanaṃ niratthakaṃ. | 25. As regards the explanation of ‘ what must be gone [to] ’, an objector said: Now, as to [the phrase] Buddham (acc.) saranam (acc.) gacchami ( ' I go (to) the Buddha (for) refuge ’), should one who goes to the Buddha (for) refuge go to the Buddha ( buddham ) or to the refuge ( saranam )? And in either case the mention of one of the two is meaningless. | |
| Kasmā? | —Why so? | |
| Gamanakiriyāya kammadvayābhāvato. | —Because the verb ‘ to go ’ does not have two objects (take a double accusative); | |
| Na hettha "ajaṃ gāmaṃ netī"tiādīsu viya dvikammakattaṃ akkharacintakā icchanti. | for the grammarians do not require two passive objects (double accusative) here as they do in such phrases as ajam (acc.) gamam (acc.) neti (‘ he leads the goat (to) the village ’), 19 | |
| "Gacchateva pubbaṃ disaṃ, gacchati pacchimaṃ disa"ntiādīsu (saṃ. ni. 1.159; 3.87) viya sātthakamevāti ce? | and it has meaning only in such phrases as gacchat’eva pubbam disam gacchati pacchimam disam (‘ he goes (to) the east direction, he goes (to) the west direction S.i.122). | |
| Na, buddhasaraṇānaṃ samānādhikaraṇabhāvassānadhippetato. | 26. —That is not so, because identical causativity is not intended of the words ‘ Buddha ’ and 'sarana'. | |
| Etesañhi samānādhikaraṇabhāve adhippete paṭihatacittopi buddhaṃ upasaṅkamanto buddhaṃ saraṇaṃ gato siyā. | For if identical causativity were intended of them, then even one who had lost his wits would, on approaching the Buddha, be gone to the Buddha (for) refuge (Buddham saranam gato) | |
| Yañhi taṃ buddhoti visesitaṃ saraṇaṃ, tamevesa gatoti. | since he would have [literally] gone to the refuge, itself [merely nominally] distinguished as ‘ the Buddha | |
| "Etaṃ kho saraṇaṃ khemaṃ, etaṃ saraṇamuttama"nti (dha. pa. 192) vacanato samānādhikaraṇattamevāti ce? | 27. —But is there [not] identical causativity nevertheless, because of the words ‘ This is the refuge that is safe, This is the ultimate refuge ’ (Dh.192)? | |
| Na, tattheva tabbhāvato. | No. That state [of identical causativity applies] only in that instance. | |
| Tattheva hi gāthāpade etaṃ buddhādiratanattayaṃ saraṇagatānaṃ bhayaharaṇattasaṅkhāte saraṇabhāve abyabhicaraṇato "khemamuttamañca saraṇa"nti ayaṃ samānādhikaraṇabhāvo adhippeto, aññattha tu gamisambandhe sati saraṇagamanassa appasiddhito anadhippetoti asādhakametaṃ. | That state of identical causativity is intended only there in those lines [and is intended there] in this way: ‘ The refuge is safe and ultimate because of absence of any exception 20 in the refuge-state, in other words, in the abolition of fear in those who have gone for refuge to the three Jewels beginning with the Buddha but it is not intended anywhere else, because even when there is connexion with something gone to,21 that is inadequate to establish the the going was for refuge. So [that argument] is unestablished. | |
| "Etaṃ saraṇamāgamma, sabbadukkhā pamuccatī"ti ettha gamisambandhepi saraṇagamanapasiddhito samānādhikaraṇattamevāti ce? | 28. - But there is [not] identical causativity nevertheless since there is establishment that the going is for refuge when there is its connexion with something gone to in the passage ‘ On coming to this refuge, he from every suffering is freed ’ (Dh 192)? | |
| Na pubbe vuttadosappasaṅgato. | —No, because of [that argument’s falling still within] the scope of the flaw mentioned earlier. | |
| Tatrāpi hi samānādhikaraṇabhāve sati etaṃ buddhadhammasaṅghasaraṇaṃ paṭihatacittopi āgamma sabbadukkhā pamucceyyāti evaṃ pubbe vuttadosappasaṅgo eva siyā, na ca no dosena atthi atthoti asādhakametaṃ. | For there [it was shown that] if there were identical causativity, then even one who had lost his wits would, on coming to this refuge consisting of the Buddha, the Dhamma, and the Sangha, be [automatically] freed from all suffering; thus there would be here too the flaw already mentioned; and owing to the flaw, that does not help us. So that [argument too remains] unestablished. | |
| Yathā "mamañhi, ānanda, kalyāṇamittaṃ āgamma jātidhammā sattā jātiyā parimuccantī"ti (saṃ. ni. 1.129) ettha bhagavato kalyāṇamittassa ānubhāvena parimuccamānā sattā "kalyāṇamittaṃ āgamma parimuccantī"ti vuttā. | Just as, in the passage ‘ On coming to me as the good friend, Ananda, creatures [normally] inseparable from the idea of birth are freed from birth ’ (S. i. 88) [it is of] creatures being freed by the might of the Blessed One as the Good Friend that it is said that On coming to... the good friend ’ they ‘ are freed', | |
| Evamidhāpi buddhadhammasaṅghassa saraṇassānubhāvena muccamāno "etaṃ saraṇamāgamma, sabbadukkhā pamuccatī"ti vuttoti evamettha adhippāyo veditabbo. | so too there [in the passage ‘ on coming to this refuge.’it is of] one being freed by the might of the refuge consisting of the Buddha, the Dhamma, and the Sangha, that it is said ‘ On coming to this refuge, he from every suffering is freed ’. That is how the intention should be understood there. | |
| Evaṃ sabbathāpi na buddhassa gamanīyattaṃ yujjati, na saraṇassa, na ubhayesaṃ, icchitabbañca gacchāmīti niddiṭṭhassa gamakassa gamanīyaṃ, tato vattabbā ettha yuttīti. | 29. —So then in any case it is illogical to predicate either of the Buddha that he ‘ must be gone (to) ’ or of the refuge or of both tamth at: and accordingly [the sense of] the [phrase] must be gone (to) ’ requires [on the contrary that it is predicated] of the goer demonstrated by the word gacchdmi ( ' I go ’), the logic of which still remains to be stated. | |
| Vuccate – | —[As to that] it may be stated as follows: | |
| Buddhoyevettha gamanīyo, gamanākāradassanatthaṃ tu taṃ saraṇavacanaṃ, buddhaṃ saraṇanti gacchāmi. | What ‘ must be gone (to) ’ here is always the Buddha. But the mention of him as the refuge is for the purpose of showing the mode of going: ‘ I go (to) the Buddha as refuge (Buddham saranan ti gacchdmi ), | |
| Esa me saraṇaṃ, esa me parāyaṇaṃ, aghassa, tātā, hitassa ca vidhātāti iminā adhippāyena etaṃ gacchāmi bhajāmi sevāmi payirupāsāmi, evaṃ vā jānāmi bujjhāmīti. | for me he is the highest value, the eliminator of the abyss, the provider of welfare, and it is with this intention that I go to him, frequent, wait upon and reverence him’, or ‘that is how I know, how I have discovered ( bujjhdmi ) ’; | |
| Yesañhi dhātūnaṃ gatiattho buddhipi tesaṃ atthoti. | for these linguistic roots 23 which have the meaning of ‘ travelling ’ (gati, i.e.‘ going ’) have also the meaning of ' discovering ’ ( buddhi ). | |
| Iti-saddassa appayogā ayuttamiti ce? | 30. —[In that case] is not the non-addition 24 of the word ' as ’ (iti) contrary to the requirements of logic (see § 29)? | |
| Taṃ na. | That is not so. | |
| Tattha siyā – yadi cettha evamattho bhaveyya, tato "aniccaṃ rūpaṃ aniccaṃ rūpanti yathābhūtaṃ pajānātī"ti evamādīsu (saṃ. ni. 3.55, 85) viya iti-saddo payutto siyā, na ca payutto, tasmā ayuttametanti. | 31. Now at this point it may be [objected]: If the meaning there were thus, then the word iti ( ' as ’) ought to be added as is done in such passages as ' He understands impermanent form, in accordance with how it actually is, as “ impermanent form ” ’ (aniccarh ruparh aniccam rupan ti yathdhhutam pajanati: S. iii. 57); but it is not added, therefore that [argument] is stated illogically. | |
| Tañca na, kasmā? | —That is not so.25 —Why not? | |
| Tadatthasambhavā. | —Because that meaning [of the word ' as ’ (iti)] is implied there. | |
| "Yo ca buddhañca dhammañca saṅghañca saraṇaṃ gato"ti evamādīsu (dha. pa. 190) viya idhāpi iti-saddassa attho sambhavati, na ca vijjamānatthasambhavā iti-saddā sabbattha payujjanti, appayuttassāpettha payuttassa viya iti-saddassa attho viññātabbo aññesu ca evaṃjātikesu, tasmā adoso eva soti. | Just as in such passages as ye ca buddhan ca dhamman ca sanghan ca saranam gato ( ' whoever shall have gone (as) refuge to the Buddha and the Dhamma and the Sangha ’: Dh. 190) so here too the meaning of the word iti ( ' as ’) is implied. And the word iti is not always added when its meaning is already actually implicit. And here, as in other similar passages, the meaning of the word iti should be understood as if it were added although it is not. | |
| "Anujānāmi, bhikkhave, tīhi saraṇagamanehi pabbajja"ntiādīsu (mahāva. 34) saraṇasseva gamanīyato yaṃ vuttaṃ "gamanākāradassanatthaṃ tu saraṇavacana"nti, taṃ na yuttamiti ce. | 32. —Since in such passages as Anujdndmi bhikkhave imehi tihi saranagamanehi pabbajjam (‘ Bhikkhus, I allow the Going Forth with these three refuges’: Vin. i. 22), it is only the refuge that ' must be gone (to) then what was said above, namely, that ' the mention of him as the refuge is for the purpose of showing the mode of going ’ (§ 29) is illogical. | |
| Taṃ nāyuttaṃ. | —No. It is logical. | |
| Kasmā? | —Why so? | |
| Tadatthasambhavā eva. | —Because the meaning of that too is essentially implied; | |
| Tatrāpi hi tassa attho sambhavati, yato pubbasadisameva appayuttopi payutto viya veditabbo. | for the meaning of that is actually implied there also, on which account it has to be understood, in the same way as it was earlier, as if it were added although it is not. | |
| Itarathā hi pubbe vuttadosappasaṅgo eva siyā, tasmā yathānusiṭṭhameva gahetabbaṃ. | Otherwise 26 [the argument] would fall under the scope of the flaw already mentioned. | |
| Ayaṃ gamanīyadīpanā. | This is the explanation of what 4 must be gone [to] ’. | |
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Dhammasaṅghasaraṇavibhāvanā Таблица Палийский оригинал |
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| Idāni yaṃ vuttaṃ "dhammaṃ saraṇamiccādi, dvayepesa nayo mato"ti ettha vuccate – yvāyaṃ "buddhaṃ saraṇaṃ gacchāmī"ti ettha atthavaṇṇanānayo vutto, "dhammaṃ saraṇaṃ gacchāmi, saṅghaṃ saraṇaṃ gacchāmī"ti etasmimpi padadvaye esova veditabbo. | 33. Now as to the [lines in the Schedule] 'And for the other two as well The way prescribed is parallel ’ (§ 10), it may be said as follows: The way of commenting on the clause ‘ I go for refuge to the Enlightened One' should be understood to be the same as in the case of the two clauses 'I go for refuge to the True Idea ’ and ' I go for refuge to the Community ’. | |
| Tatrāpi hi dhammasaṅghānaṃ atthato byañjanato ca vibhāvanamattameva asadisaṃ, sesaṃ vuttasadisameva. | For here it is only the explanations of [the words] ‘ True Idea ’ and ' Community ' that are dissimilar in the meaning and the phrasing. | |
| Yato yadevettha asadisaṃ, taṃ vuccate – maggaphalanibbānāni dhammoti eke. | Consequently there is only need to mention what is dissimilar here. 34. Some [say that] ‘ “ Dhamma ” (the True Idea) is the Path, its Fruit, and Extinction ’. | |
| Bhāvitamaggānaṃ sacchikatanibbānānañca apāyesu apatanabhāvena dhāraṇato paramassāsavidhānato ca maggavirāgā eva imasmiṃ atthe dhammoti amhākaṃ khanti, aggappasādasuttañceva sādhakaṃ. | Our preference is that only the fading of lust, which is the Path, is the 'True Idea' (dhamma) in this sense, since it causes the upholding (dharana) of those who have maintained the Path in being and have realized extinction by its not allowing their falling into states of deprivation, and since it makes provision (vidhana) for their supreme consolation. And this is established by Aggapasada Sutta; | |
| Vuttañcettha "yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyatī"ti evamādi (a. ni. 4.34; itivu. 90). | for this is said: 'Bhikkhus, in so far as there are ideas (dhamma) that are determined, the Noble Eightfold Path is accounted the foremost of them' (A. ii.34) and so on. | |
| Catubbidhaariyamaggasamaṅgīnaṃ catusāmaññaphalasamadhivāsitakhandhasantānānañca puggalānaṃ samūho diṭṭhisīlasaṅghātena saṃhatattā saṅgho. | 35. The mass (samuha) composed of the persons that possess the fourfold Noble Path and consist of category-continuities fully imbued with 27 the fruit of the monks’ life is the Community (sangha) because of its combining (sanghatattd ) the concurrence (sanghata) of [right] view and virtue. | |
| Vuttañcetaṃ bhagavatā – | And this is said by the Blessed One: | |
| "Taṃ kiṃ maññasi, ānanda, ye vo mayā dhammā abhiññā desitā, seyyathidaṃ, cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggo, passasi no tvaṃ, ānanda, imesu dhammesu dvepi bhikkhū nānāvāde"ti (ma. ni. 3.43). | 'How do you conceive this, Ananda? Those ideas that have been taught by me after directly knowing them, that is to say, the four foundations of mindfulness, the four right endeavours, the four bases for success (roads to power), the five faculties, the five powers, the seven enlightenment factors, and the Noble Eightfold Path: do you see, Ananda, even two bhikkhus who have differing theories about these ideas? ' (M. ii.245). | |
| Ayañhi paramatthasaṅgho saraṇanti gamanīyo. | For it is this Community [taken thus] in the ultimate sense that 'must be gone [to]' as refuge, | |
| Sutte ca "āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā"ti (itivu. 90; a. ni. 4.34, 181) vutto. | and which in the Suttas is called 'fit for gifts, fit for hospitality, fit for offerings, and fit for reverential salutation, as the incomparable field of merit for the world ’ (M. i. 37; A. i. 208). | |
| Etaṃ pana saraṇaṃ gatassa aññasmimpi bhikkhusaṅghe vā bhikkhunisaṅghe vā buddhappamukhe vā saṅghe sammutisaṅghe vā catuvaggādibhede ekapuggalepi vā bhagavantaṃ uddissa pabbajite vandanādikiriyāya saraṇagamanaṃ neva bhijjati na saṃkilissati, ayamettha viseso. | Now when someone has gone for refuge to this [Community regarded thus in the ultimate sense], his refuge-going is neither broken nor defiled by the act of paying homage to some other [subordinate] kind, for instance to a community of bhikkhus or to a community of bhikkhunis or to a community headed by the Enlightened One or to the conventional community classed as consisting of a chapter of four, etc., or even when consisting of a single person gone forth under the Blessed One. 36. This is what is different here. | |
| Vuttāvasesantu imassa dutiyassa ca saraṇagamanassa bhedābhedādividhānaṃ pubbe vuttanayeneva veditabbaṃ. | What remains to be said about this and about the second refuge-going should be understood in the way already stated under directions for the breach and non-breach, and the rest. | |
| Ayaṃ tāva "dhammaṃ saraṇamiccādi, dvayepesa nayo mato"ti etassa vaṇṇanā. | This, then, is the commentary on [the lines] ' And for the other two as well The way prescribed is parallel’. | |
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Anupubbavavatthānakāraṇaniddeso Таблица Палийский оригинал |
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| Idāni anupubbavavatthāne, kāraṇañca viniddiseti ettha etesu ca tīsu saraṇavacanesu sabbasattānaṃ aggoti katvā paṭhamaṃ buddho, tappabhavato tadupadesitato ca anantaraṃ dhammo, tassa dhammassa ādhārakato tadāsevanato ca ante saṅgho. | 37. Now as to [the lines] ‘ The reason must be shown why these Display the order that they do ’ (§ 10): The term ‘ Enlightened One ’ is defined and explained first among these three refuge terms by taking [the Enlightened One as] ' the foremost of all creatures ’ (see A. ii. 34); ‘ The True Idea ’ next because [that] was given its being by him and taught by him; and The Community ’ last because [that] is the bearer and the server of the True Idea. | |
| Sabbasattānaṃ vā hite niyojakoti katvā paṭhamaṃ buddho, tappabhavato sabbasattahitattā anantaraṃ dhammo, hitādhigamāya paṭipanno adhigatahito cāti katvā ante saṅgho saraṇabhāvena vavatthapetvā pakāsitoti evaṃ anupubbavavatthāne kāraṇañca viniddise. | Or alternatively, ‘ Enlightened One ’ is defined and explained first by taking [him as] ‘ The promoter of all creatures’ welfare ’; ‘ The True Idea ’ next because [that was] given its being by him for the sake of all creatures’ welfare; and ' The Community ’ last by taking [that as] 'practising for the attainment of welfare, [by reaching the Path] and attained to welfare [by reaching its Fruit] ’. That is how ' The reason must be shown why these Display the order that they do ’. | |
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Upamāpakāsanā Таблица Палийский оригинал |
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| Idāni yampi vuttaṃ "saraṇattayametañca, upamāhi pakāsaye"ti, tampi vuccate – ettha pana puṇṇacando viya buddho, candakiraṇanikaro viya tena desito dhammo, puṇṇacandakiraṇasamuppāditapīṇito loko viya saṅgho. | 38. Now it was said : 'Lastly the Triple Refuge too Must be explained by similes ’ (§ 10), of which it may be said as follows. The Enlightened One is like the full moon; the True Idea taught by him is like the shedding of the moon’s effulgence; and the Community is like the world inspired with happiness by the effulgence of the full moon. | |
| Bālasūriyo viya buddho, tassa rasmijālamiva vuttappakāro dhammo, tena vihatandhakāro loko viya saṅgho. | The Enlightened One is like the rising sun; the True Idea as already stated is like the web of his rays; and the Community is like the world rid by him of darkness. | |
| Vanadāhakapuriso viya buddho, vanadahanaggi viya kilesavanadahano dhammo, daḍḍhavanattā khettabhūto viya bhūmibhāgo daḍḍhakilesattā puññakkhettabhūto saṅgho. | The Enlightened One is like a man who burns a jungle; the True Idea, which burns up the j ungle of defilements, is like the fire which burns the jungle; and the Community, which has become a field for merit since its defilements have been burnt up, is like the piece of ground which has become a field [for sowing] since its jungle has been burnt up. | |
| Mahāmegho viya buddho, salilavuṭṭhi viya dhammo, vuṭṭhinipātūpasamitareṇu viya janapado upasamitakilesareṇu saṅgho. | The Enlightened One is like a great rain-cloud; the True Idea is like a downpour of rain; and the Community, in which the dust of defilement has been laid, is like the countryside in which the dust has been laid by the fall of rain. | |
| Susārathi viya buddho, assājānīyavinayūpāyo viya dhammo, suvinītassājānīyasamūho viya saṅgho. | The Enlightened One is like a good trainer [of thoroughbreds]; the True Object for faith ( saddhamma ) is like the means for the disciplining of thoroughbred horses; and the Community is like a mass of well-disciplined thoroughbreds. | |
| Sabbadiṭṭhisalluddharaṇato sallakatto viya buddho, salluddharaṇūpāyo viya dhammo, samuddhaṭasallo viya jano samuddhaṭadiṭṭhisallo saṅgho. | The Enlightened One is like a dart-extractor because he removes all darts of [wrong] views; the True Idea is like the means for removing the darts; and the Community, from whom the darts of [wrong] views have been removed, is like people from whom darts have been removed. | |
| Mohapaṭalasamuppāṭanato vā sālākiyo viya buddho, paṭalasamuppāṭanupāyo viya dhammo, samuppāṭitapaṭalo vippasannalocano viya jano samuppāṭitamohapaṭalo vippasannañāṇalocano saṅgho. | Or else the Enlightened One is like a lancet-user because he dissects away 28 the cataract of delusion; the True Idea is like the means for dissecting cataract away; and the Community, whose eye of knowledge 29 is cleared by the dissecting away of the cataract of delusion, is like people whose eyes are cleared with the dissecting away of cataract. | |
| Sānusayakilesabyādhiharaṇasamatthatāya vā kusalo vejjo viya buddho, sammā payuttabhesajjamiva dhammo, bhesajjapayogena samupasantabyādhi viya janasamudāyo samupasantakilesabyādhānusayo saṅgho. | Or else the Enlightened One is like a clever physician because he is able to cure the sickness consisting in defilement by underlying tendencies; the True Idea is like a rightly applied medicine; and the Community, whose underlying tendencies to the sickness of defilement are quite cured, is like people whose sickness is quite cured by the application of the medicine. | |
| Atha vā sudesako viya buddho, sumaggo viya khemantabhūmi viya ca dhammo, maggappaṭipanno khemantabhūmippatto viya saṅgho. | Or else the Enlightened One is like a good guide; the True Idea is like a good path to a land of safety; and the Community is like [people] who enter upon the path and reach the land of safety. | |
| Sunāviko viya buddho, nāvā viya dhammo, pārappatto sampattiko viya jano saṅgho. | The Enlightened One is like a good pilot; the True Idea is like a ship; and the Community is like people who have succeeded in reaching the further shore. | |
| Himavā viya buddho, tappabhavosadhamiva dhammo, osadhūpabhogena nirāmayo viya jano saṅgho. | The Enlightened One is like the Himalaya Mountain; the True Idea is like the healing herbs that are given their being by that mountain; and the Community is like people free from ailment owing to the use of the healing herbs. | |
| Dhanado viya buddho, dhanaṃ viya dhammo, yathādhippāyaṃ laddhadhano viya jano sammāladdhaariyadhano saṅgho. | The Enlightened One is like a bestower of riches; the True Idea is like the riches and the Community, which has rightly obtained the Noble One’s riches (see D. iii. 163), is like people who have obtained riches in the way hoped for. | |
| Nidhidassanako viya buddho, nidhi viya dhammo, nidhippatto viya jano saṅgho. | The Enlightened One is like one who shows a hidden treasure-store; the True Idea is like the hidden treasure- store; and the Community is like people who have found the hidden treasure-store. | |
| Apica abhayado viya vīrapuriso buddho, abhayamiva dhammo, sampattābhayo viya jano accantasabbabhayo saṅgho. | Furthermore, the Enlightened One is like a steadfast man who gives protection from fear; the True Idea is the protection from fear; and the Community, which has found complete protection from fear, is like people who have found protection from fear. | |
| Assāsako viya buddho, assāso viya dhammo, assatthajano viya saṅgho. | The Enlightened One is like a consoler; the True Idea is like a consolation; and the Community is like people consoled. | |
| Sumitto viya buddho, hitūpadeso viya dhammo, hitūpayogena pattasadattho viya jano saṅgho. | The Enlightened One is like a good friend; the True Idea is like helpful advice; the Community is like people who have reached all their aims through following the helpful advice. | |
| Dhanākaro viya buddho, dhanasāro viya dhammo, dhanasārūpabhogo viya jano saṅgho. | The Enlightened One is like a mine of riches; the True Idea is like the vein of riches; and the Community is like people who exploit the vein of riches. | |
| Rājakumāranhāpako viya buddho, sīsanhānasalilaṃ viya dhammo, sunhātarājakumāravaggo viya saddhammasalilasunhāto saṅgho. | The Enlightened One is like one who bathes a prince; the True Idea is like the water for washing the head; and the Community, which has been well bathed in the water of the True Object for faith, is like a company of well-bathed princes. | |
| Alaṅkārakārako viya buddho, alaṅkāro viya dhammo, alaṅkatarājaputtagaṇo viya saddhammālaṅkato saṅgho. | The Enlightened One is like the maker of an ornament; the True Idea is like the ornament; and the Community, which is adorned with the True Object for faith, is like a party of kings’ sons wearing ornaments. | |
| Candanarukkho viya buddho, tappabhavagandho viya dhammo, candanupabhogena santapariḷāho viya jano saddhammūpabhogena santapariḷāho saṅgho. | The Enlightened One is like a sandalwood tree; the True Idea is like the scent given its being by that [tree]; and the Community, whose fever has been quelled by the use of the True Object for faith, is like people whose fever has been quelled by the use of sandalwood. | |
| Dāyajjasampadānako viya pitā buddho, dāyajjaṃ viya dhammo, dāyajjaharo puttavaggo viya saddhammadāyajjaharo saṅgho. | The Enlightened One is like the bestower of an inheritance; the True Object of Faith is like the inheritance; and the Community, which is heir to the heritage consisting of the True Object for faith, is like a company of children who are heirs to the inheritance. | |
| Vikasitapadumaṃ viya buddho, tappabhavamadhu viya dhammo, tadupabhogībhamaragaṇo viya saṅgho. | The Enlightened One is like an opened lotus flower; the True Idea is like the honey given its being by that [flower]; and the Community is like a swarm of bees making use of that [honey]. | |
| Evaṃ saraṇattayametañca, upamāhi pakāsaye. | That is how ‘ Lastly the Triple Refuge too Must be explained by similes | |
| Ettāvatā ca yā pubbe "kena kattha kadā kasmā, bhāsitaṃ saraṇattaya"ntiādīhi catūhi gāthāhi atthavaṇṇanāya mātikā nikkhittā, sā atthato pakāsitā hotīti. | 39. And at this point the Schedule of the method of commenting, which was set out in the four stages beginning thus ‘ By whom pronounced, where, when, and why, Were these three Refuges?’ (§ 10), has been explained as to its meaning. | |
| Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya | in the Illustrator of Ultimate Meaning, the Commentary on the Minor Books, | |
| Saraṇattayavaṇṇanā niṭṭhitā. | The explanation of the Refuges is ended. | |