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Dasamagāthāvaṇṇanā Палийский оригинал
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| 10.Evaṃ bhagavā tesaṃ bhikkhūnaṃ nānappakārato mettābhāvanaṃ dassetvā idāni yasmā mettā sattārammaṇattā attadiṭṭhiyā āsannā hoti, tasmā diṭṭhigahananisedhanamukhena tesaṃ bhikkhūnaṃ tadeva mettājhānaṃ pādakaṃ katvā ariyabhūmippattiṃ dassento "diṭṭhiñca anupaggammā"ti imāya gāthāya desanaṃ samāpesi. | The Blessed One thus showed those bhikkhus the maintenance of lovingkindness in being in its various aspects. And now, since lovingkindness is near to [wrong] view of self because it has creatures for its object, he therefore completed the teaching with the following stanza 'Ditthin ca anupagamma'. He did this as a preventative against [their straying into] the thicket of [speculative] views (see M.i. 8) by showing those bhikkhus how the Noble Plane is reached through making that same lovingkindness jhana the basis for insight. | |
| Tassattho – yvāyaṃ "brahmametaṃ vihāramidhamāhū"ti saṃvaṇṇito mettājhānavihāro, tato vuṭṭhāya ye tattha vitakkavicārādayo dhammā, te tesañca vatthādianusārena rūpadhamme pariggahetvā iminā nāmarūpaparicchedena "suddhasaṅkhārapuñjoyaṃ, nayidha sattūpalabbhatī"ti (saṃ. ni. 1.171; mahāni. 186) evaṃ diṭṭhiñca anupaggamma anupubbena lokuttarasīlena sīlavā hutvā lokuttarasīlasampayutteneva sotāpattimaggasammādiṭṭhisaññitena dassanena sampanno, tato paraṃ yopāyaṃ vatthukāmesu gedho kilesakāmo appahīno hoti, tampi sakadāgāmianāgāmimaggehi tanubhāvena anavasesappahānena ca kāmesu gedhaṃ vineyya vinayitvā vūpasametvā na hi jātu gabbhaseyyaṃ puna reti ekaṃseneva puna gabbhaseyyaṃ na eti. | Its meaning is this. After emerging from the abiding in loving-kindness jhana, which was specified (detailed) thus ' This is Divine Abiding here, they say ', [he discerns] the [non-material-form] ideas there [in that jhana] consisting in thinking and exploring and the rest, [which he defines as ' name ']. Then, following on the defining, etc., of these [jhana factors as ' name '], he discerns the ideas of [material-] form there, [which he defines as ' form ']. By means of this delimitation of name-and-form he traffics not with views (ditthin ca anupagamma), [avoiding that by discerning] in the way stated thus 'A heap of mere determinations; No creature can be found herein ' (S.i. 135), till he eventually becomes virtuous (silava) with the kind of virtue that is supramundane since he is now perfected (sampanno) in the right view belonging to the Path of Stream Entry, which is called seeing (dassanena), and which is associated with that supramundane virtue. After that, whatever greed (gedham) there is in him still remaining unabandoned in the guise of sensual desire as [subjective] defilement for sensual desires (kämesu) as objects (see Ndl.1), of that he becomes purged (vineyya) — vineyya (lit. ' having removed ' or ' having disciplined ')=vinayitva (alternative gerund); that is, he becomes cured — by attenuation [of certain defilements] and by abandoning [of certain others] without remainder (see e.g. M.i. 34) by means of [his attaining] the Paths of the Once Returner and the Non Returner, he will surely come no more to any womb (na hijatu gabbhaseyyam puna-r-eti) ; absolutely never again coming to any womb, | |
| Suddhāvāsesu nibbattitvā tattheva arahattaṃ pāpuṇitvā parinibbātīti. | he is reborn only in the Pure Abodes, where he reaches Arahantship and attains extinction. | |
| Evaṃ bhagavā desanaṃ samāpetvā te bhikkhū āha – "gacchatha, bhikkhave, tasmiṃyeva vanasaṇḍe viharatha, imañca suttaṃ māsassa aṭṭhasu dhammassavanadivasesu ghaṇḍiṃ ākoṭetvā ussāretha, dhammakathaṃ karotha sākacchatha anumodatha, idameva kammaṭṭhānaṃ āsevatha bhāvetha bahulīkarotha, tepi vo amanussā taṃ bheravārammaṇaṃ na dassessanti, aññadatthu atthakāmā hitakāmā bhavissantī"ti. | When the Blessed One had finished his teaching thus, he told the bhikkhus 'Go, bhikkhus, and live in that same forest grove. On the eighth days in each month that are for the hearing of the True Idea, have the gong struck and recite this discourse, and then have a sermon on the True Idea, and be careful to give a blessing (share merit). Cultivate this same meditation subject, maintain it in being and develop it. Then instead of showing you dreadful objects, those non-human beings will most surely wish you well and seek your good'. | |
| Te "sādhū"ti bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tattha gantvā tathā akaṃsu. | They agreed, and after they had got up from their seats and had paid homage to the Blessed One, keeping him on their right, [they departed] to go back to where they had come from; and they did as they had been told. | |
| Devatāyo ca "bhadantā amhākaṃ atthakāmā hitakāmā"ti pītisomanassajātā hutvā sayameva senāsanaṃ sammajjanti, uṇhodakaṃ paṭiyādenti, piṭṭhiparikammaṃ pādaparikammaṃ karonti, ārakkhaṃ saṃvidahanti. | [Now thinking] ' The venerable ones wish us well and seek our good ', the deities were full of happiness and joy, and they themselves swept out the resting places, prepared warm water, performed back-treatment and foot-treatment for them, and arranged for their protection. | |
| Tepi bhikkhū tameva mettaṃ bhāvetvā tameva ca pādakaṃ katvā vipassanaṃ ārabhitvā sabbe tasmiṃyeva antotemāse aggaphalaṃ arahattaṃ pāpuṇitvā mahāpavāraṇāya visuddhipavāraṇaṃ pavāresunti. | There the bhikkhus maintained lovingkindness in being, and making that the basis, they established insight [into the three general characteristics of Impermanence, suffering, and not-self,] till all of them reached Arahantship, the highest fruit, in that same Rains, and they were able to hold the Paväranä Ceremony in purity. | |
| Evampi atthakusalena tathāgatena, |
There is a translation of these verses in the book, but I couldn't align them:
When those with skill in good the good have done
That should be done ... Все комментарии (1) |
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| Dhammissarena kathitaṃ karaṇīyamatthaṃ; | ||
| Katvānubhuyya paramaṃ hadayassa santiṃ, | ||
| Santaṃ padaṃ abhisamenti samattapaññā. | ||
| Tasmā hi taṃ amatamabbhutamariyakantaṃ, | ||
| Santaṃ padaṃ abhisamecca viharitukāmo; | ||
| Viññū jano vimalasīlasamādhipaññā- | ||
| Bhedaṃ kareyya satataṃ karaṇīyamatthanti. | ||
| Paramatthajotikāya khuddakapāṭha-aṭṭhakathāya | in the Illustrator of Ultimate Meaning, the Commentary on the Minor Books, | |
| Mettasuttavaṇṇanā niṭṭhitā. | The explanation of the Lovingkindness Discourse is ended. |