Что нового Оглавление Поиск Закладки Словарь Вход EN / RU
Адрес: Комментарии >> Комментарии к корзине наставлений >> Комментарии к собранию кратких наставлений >> Комментарий к кратким текстам >> 2. Sikkhāpadavaṇṇanā >> Sādhāraṇavibhāvanā
<< Назад Далее >>
Отображение колонок




Sādhāraṇavibhāvanā Палийский оригинал

пали Nyanamoli thera - english khantibalo - русский Комментарии
Yasmā cettha "veramaṇisikkhāpadaṃ samādiyāmī"ti etāni sabbasādhāraṇāni padāni, tasmā etesaṃ padānaṃ byañjanato ca atthato ca ayaṃ sādhāraṇavibhāvanā veditabbā – The words "I undertake the training precept of abstinence" are shared by all [ten], and so the following explanation of these words as to the phrasing and the meaning can be understood to be common to all.
Tattha byañjanato tāva veraṃ maṇatīti veramaṇī, veraṃ pajahati, vinodeti, byantīkaroti, anabhāvaṃ gametīti attho. Firstly, as to the phrasing. It crushes risk (veraṃ maṇati), thus it is abstention (veramaṇī); the meaning is that is abandons risk, eliminates it, does away with it, annihilates it. В части формулировки: оно сокрушает риск (veraṃ maṇati), поэтому это воздержание (veramaṇī). Смысл в том, что оно устраняет риск, уничтожает его, рассеивает его, и искореняет его. Comm. NT: Manati - to crush. not on P.E.D.; see Glossary. For vera as risk (cf. P.E.D.s 'sin') see e.g. Ch. vi. para 96, also S. ii. 68 f.
Все комментарии (1)
Viramati vā etāya karaṇabhūtāya veramhā puggaloti, vikārassa vekāraṃ katvā veramaṇī. Or alternatively, a person, with that as instrument, abstains (viramati) from risk (vera), thus, substituting the syllable ve for the syllable vi, it is abstention (veramani); Или же человек, c этим в качестве инструмента, воздерживается от риска. Таким образом, заменяя слог vi na ve получаем veramaṇī (воздержание).
Teneva cettha "veramaṇisikkhāpadaṃ viramaṇisikkhāpada"nti dvidhā sajjhāyaṃ karonti. and hence they pronounce it in two ways here [in this context], namely, veramani-sikkhapadam and viramani-sikkhapadam. Поэтому они произносят его здесь двумя способами: "veramaṇisikkhāpadaṃ" и "viramaṇisikkhāpadaṃ".
Sikkhitabbāti sikkhā, pajjate anenāti padaṃ. It ought to be trained in (sikkhitabba), thus it is a training (sikkha); one proceeds (pajjate) by that, thus it is a state (pada); Этому следует обучаться, поэтому это обучение. Этим проходят, поэтому это путь. Comm. NT: Pajjate - to proceed: only one doubtful ref in P.E.D.
Все комментарии (1)
Sikkhāya padaṃ sikkhāpadaṃ, sikkhāya adhigamūpāyoti attho. and sikkhaya padam = sikkhapadam (resolution of compound); the meaning is that it is the means by which to arrive at training; sikkhāpadaṃ= sikkhāya padaṃ Смысл в том, что это средство, с помощью которого приходят к обучению.
Atha vā mūlaṃ nissayo patiṭṭhāti vuttaṃ hoti. or else what is meant is that it [that is, the pada] is the root, the support, the foundation [for the sikkha]. Или же смысл в том, что слово pada означает корень, опору, основу [обучения].
Veramaṇī eva sikkhāpadaṃ veramaṇisikkhāpadaṃ, viramaṇisikkhāpadaṃ vā dutiyena nayena. The abstention itself is the training-precept (training-foundation), thus it is a training-precept [in the first form] as veramanisikkhapadam, or, according to the second method, as viramanisikkhapadam. Само воздержание является основой обучения, поэтому это основа обучения как veramaṇisikkhāpadaṃ или по второму методу, viramanisikkhapadam.
Sammā ādiyāmi samādiyāmi, avītikkamanādhippāyena akhaṇḍakāritāya acchiddakāritāya asabalakāritāya ca ādiyāmīti vuttaṃ hoti. I completely (samma) take (adiyami), thus I undertake; what is meant is that I take [it] with the intention of non-transgression by keeping [it] 'untorn' and keeping [it] 'unmottled' (see A.iv.56, quoted at Vis. Ch. i, para 144-150/pp.51-53) "Принимаю" означает "я полностью беру". Смысл в том, что я беру это с намерением не нарушать путём поддержания его в "непорванном" и "нерастрёпанном" виде.
Atthato pana veramaṇīti kāmāvacarakusalacittasampayuttā virati, sā pāṇātipātā viramantassa "yā tasmiṃ samaye pāṇātipātā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo setughāto"ti evamādinā (vibha. 704) nayena vibhaṅge vuttā. Now as to the meaning: abstention (veramani) is abstinence (virati) associated with sensual-desire-sphere profitable cognizance (see Vis. Ch. xiv, para 83/p.452). as that is stated in the Vibhanga in the way beginning 'When someone is abstaining from killing breathing things, on that occasion any abstaining (shrinking), abstinence, reabstinence, abstention, from killing breathing things, non-doing, non-making, non-offending, non-transgressing-of-limit, demolition-of-bridges [to evil]....' (Vbh. 285)
Kāmañcesā veramaṇī nāma lokuttarāpi atthi, idha pana samādiyāmīti vuttattā samādānavasena pavattārahā, tasmā sā na hotīti kāmāvacarakusalacittasampayuttā viratīti vuttā. - of course, there is also such supramundane abstention (as above). But since the words 'I undertake' are spoken here, it is appropriate to treat it here as an act of undertaking, which is why it was said above that 'abstinence is that associated with sensual-desire-sphere profitable cognizance'.
Sikkhāti tisso sikkhā adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhāti. Training: there are three kinds if training: training in the Higher Virtue, Training in the Higher Cognizance, and training in the Higher Understanding (see Ch. ix, n.8 and Ps. i. 46). Обучение: есть три вида обучения - обучение возвышенной нравственности, обучение возвышенному уму и обучение возвышенной мудрости.
Imasmiṃ panatthe sampattaviratisīlaṃ lokikā vipassanā rūpārūpajhānāni ariyamaggo ca sikkhāti adhippetā. But in this context what is intended by 'training' is virtue consisting in abstinence as custom (see Ch. v. para 152 below), mundane insight, form and formless jhana, and the Noble Path, Но здесь под словом "обучение" понимается нравственность, состоящая в воздержании [от дурных поступков] согласно традиции, мирское прозрение, поглощённость ума тонкоматериального и нематериального мира, а также благородный путь. Воздержание согласно традиции связано с происхождением:
Все комментарии (1)
Yathāha – according as it is said
"Katame dhammā sikkhā? 'What ideas are trainings?
Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti, somanassasahagataṃ ñāṇasampayuttaṃ - pe - tasmiṃ samaye phasso hoti - pe - avikkhepo hoti, ime dhammā sikkhā. On an occasion on which a sensual-desire-sphere profitable cognizance has arise accompanied by joy and associated with knowledge... on that occasion there is contact... [for elision see Dhs. 1]... there is non-distraction: these ideas are training...
"Katame dhammā sikkhā? What ideas are trainings?
Yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi - pe - paṭhamaṃ jhānaṃ - pe - pañcamaṃ jhānaṃ upasampajja viharati - pe - avikkhepo hoti, ime dhammā sikkhā. On an occasion on which in a formed rebirth one maintains in being the Path, [and] quite secluded from sensual desires, secluded from unprofitable ideas, one enters upon and abides in the first jhana,... the fifth jhana... there is non-distraction: these ideas are trainings.
"Katame dhammā sikkhā? What ideas are trainings?
Yasmiṃ samaye arūpapattiyā - pe - nevasaññānāsaññāyatanasahagataṃ - pe - avikkhepo hoti, ime dhammā sikkhā. On an occasion on which in a formless rebirth ... accompanied by the base consisting of neither perception nor non-perception... there is non-distraction: these ideas are trainings.
"Katame dhammā sikkhā? What ideas are trainings?
Yasmiṃ samaye lokuttaraṃ jhānaṃ bhāveti niyyānikaṃ - pe - avikkhepo hoti, ime dhammā sikkhā"ti (vibha. 712-713). On an occasion on which one maintains in being a supramundane jhana that leads out [from the round]... there is non-distraction: these ideas are trainings' (Vbh. 290-291).
Etāsu sikkhāsu yāya kāyaci sikkhāya padaṃ adhigamūpāyo, atha vā mūlaṃ nissayo patiṭṭhāti sikkhāpadaṃ. The state (precept) as the way to arrive at any one training among these trainings, or alternatively as the root, support, foundation, for it is a training precept (state); Путь (padaṃ) как способ достичь любого из этих видов обучения или как корень, опора, основа. Это путь (основа) обучения. padaṃ в этом же значении в Дхаммападе 114 https://tipitaka.theravada.su/node/table/5369
Все комментарии (2)
Vuttañhetaṃ – "sīlaṃ nissāya sīle patiṭṭhāya satta bojjhaṅge bhāvento bahulīkaronto"ti evamādi (saṃ. ni. 5.182). for this is said 'One maintaining in being and developing the seven factors of enlightenment supported by virtue, founded on virtue' (S. v. 63), and so on. Ведь сказано "Развивающий и много практикующий семь факторов постижения, опирающиеся на нравственность, основанные на нравственности".
Evamettha sādhāraṇānaṃ padānaṃ sādhāraṇā byañjanato atthato ca vibhāvanā kātabbā. That is how 'For phrasing and for meaning too We make one common treatment do For terms that all the precepts share'.
<< Назад Далее >>