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История происхождения и прочее Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 1. | 1. | |
| Sīlepatiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | “When a wise man, established well in virtue, Develops consciousness and understanding, | |
| Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23); | Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle” (S I 13). | |
| Iti hidaṃ vuttaṃ, kasmā panetaṃ vuttaṃ, bhagavantaṃ kira sāvatthiyaṃ viharantaṃ rattibhāge aññataro devaputto upasaṅkamitvā attano saṃsayasamugghāṭatthaṃ – | This was said. But why was it said? While the Blessed One was living at Sāvatthī, it seems, a certain deity came to him in the night, and in order to do away with his doubts, | |
| Antojaṭā bahijaṭā, jaṭāya jaṭitā pajā; | “The inner tangle and the outer tangle— This generation is entangled in a tangle. | |
| Taṃ taṃ gotama pucchāmi, ko imaṃ vijaṭaye jaṭanti. (saṃ. ni. 1.23) – | And so I ask of Gotama this question: Who succeeds in disentangling this tangle? ” (S I 13). | |
| Imaṃ pañhaṃ pucchi. | he asked this question (above). | |
| Tassāyaṃ saṅkhepattho – jaṭāti taṇhāya jāliniyā etaṃ adhivacanaṃ. | 2.Here is the meaning in brief. Tangle is a term for the network of craving. | |
| Sā hi rūpādīsu ārammaṇesu heṭṭhupariyavasena punappunaṃ uppajjanato saṃsibbanaṭṭhena veḷugumbādīnaṃ sākhājālasaṅkhātā jaṭā viyāti jaṭā, sā panesā sakaparikkhāraparaparikkhāresu sakaattabhāvaparaattabhāvesu ajjhattikāyatanabāhirāyatanesu ca uppajjanato antojaṭā bahijaṭāti vuccati. | For that is a tangle in the sense of lacing together, like the tangle called network of branches in bamboo thickets, etc., because it goes on arising again and again up and down1 among the objects [of consciousness] beginning with what is visible. But it is called the inner tangle and the outer tangle because it arises [as craving] for one’s own requisites and another’s, for one’s own person and another’s, and for the internal and external bases [for consciousness]. |
Comm. NT: 1.
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| Tāya evaṃ uppajjamānāya jaṭāya jaṭitā pajā. | Since it arises in this way, this generation is entangled in a tangle. | |
| Yathā nāma veḷugumbajaṭādīhi veḷuādayo, evaṃ tāya taṇhājaṭāya sabbāpi ayaṃ sattanikāyasaṅkhātā pajā jaṭitā vinaddhā, saṃsibbitāti attho. | As the bamboos, etc., are entangled by the bamboo tangle, etc., so too this generation, in other words, this order of living beings, is all entangled by the tangle of craving—the meaning is that it is intertwined, interlaced by it. | |
| Yasmā ca evaṃ jaṭitā. | And because it is entangled like this, | |
| Taṃ taṃ gotama pucchāmīti tasmā taṃ pucchāmi. | so I ask of Gotama this question, that is why I ask this. | |
| Gotamāti bhagavantaṃ gottena ālapati. | He addressed the Blessed One by his clan name as Gotama. | |
| Ko imaṃ vijaṭaye jaṭanti imaṃ evaṃ tedhātukaṃ jaṭetvā ṭhitaṃ jaṭaṃ ko vijaṭeyya, vijaṭetuṃ ko samatthoti pucchati. | Who succeeds in disentangling this tangle: who may disentangle this tangle that keeps the three kinds of existence entangled in this way? —What he asks is, who is capable of disentangling it? | |
| Evaṃ puṭṭho panassa sabbadhammesu appaṭihatañāṇacāro devadevo sakkānaṃ atisakko brahmānaṃ atibrahmā catuvesārajjavisārado dasabaladharo anāvaraṇañāṇo samantacakkhu bhagavā tamatthaṃ vissajjento – | 3.However, when questioned thus, the Blessed One, whose knowledge of all things is unimpeded, deity of deities, excelling Sakka (Ruler of Gods), excelling Brahmā, fearless in the possession of the four kinds of perfect confidence, wielder of the ten powers, all-seer with unobstructed knowledge, in reply to explain the meaning: | |
| Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | “When a wise man, established well in virtue, Develops consciousness and understanding, | |
| Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. – | Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle.” | |
| Imaṃ gāthamāha. | uttered this stanza (above). | |
| 2. | ||
| Imissā dāni gāthāya, kathitāya mahesinā; | 4. Of this same verse composed by the Great Sage. | |
| Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ. | My task is now to set out the true sense, Divided into virtue and the rest. | |
| Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane; | Right hard to find, — There are here in the Victor’s Dispensation Seekers gone forth from home to homelessness, | |
| Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā. | of the sure straight way Comprising virtue and the other two, that leads to purity | |
| Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha; | Have no right knowledge And who although desiring purity | |
| Visuddhiṃ nādhigacchanti, vāyamantāpi yogino. | Who, though they strive, here gain no purity. | |
| Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ; | To them, pure in expositions, | |
| Mahāvihāravāsīnaṃ, desanānayanissitaṃ. | Relying on the teaching of the dwellers In the Great Monastery;2 let all those |
Comm. NT: 2. The Great Monastery (Mahāvihāra) at Anurādhapura in Sri Lanka. Все комментарии (1) |
| Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato; | I shall expound the comforting Path Of Purification | |
| Visuddhikāmā sabbepi, nisāmayatha sādhavoti. | Good men who do desire purity Listen intently to my exposition. | |
| 3.Tattha visuddhīti sabbamalavirahitaṃ accantaparisuddhaṃ nibbānaṃ veditabbaṃ. | 5.Herein, purification should be understood as Nibbāna, which being devoid of all stains, is utterly pure. | |
| Tassā visuddhiyā maggoti visuddhimaggo. | The path of purification is the path to that purification; | |
| Maggoti adhigamūpāyo vuccati. | it is the means of approach that is called the path. | |
| Taṃ visuddhimaggaṃ bhāsissāmīti attho. | The meaning is, I shall expound that path of purification. | |
| So panāyaṃ visuddhimaggo katthaci vipassanāmattavaseneva desito. | 6.In some instances this path of purification is taught by insight alone,3 |
Comm. NT: 3.
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| Yathāha – | according as it is said: | |
| "Sabbe saṅkhārā aniccāti, yadā paññāya passati; | “Formations are all impermanent: When he sees thus with understanding | |
| Atha nibbindati dukkhe, esa maggo visuddhiyā"ti. (dha. pa. 277); | And turns away from what is ill, That is the path to purity” (Dhp 277). | |
| Katthaci jhānapaññāvasena. | And in some instances by jhāna and understanding, | |
| Yathāha – | according as it is said: | |
| "Yamhi jhānañca paññā ca, sa ve nibbānasantike"ti. (dha. pa. 372); | “He is near unto Nibbāna In whom are jhāna and understanding” (Dhp 372). | |
| Katthaci kammādivasena. | And in some instances by deeds (kamma), etc., | |
| Yathāha – | according as it is said: | |
| "Kammaṃ vijjā ca dhammo ca, sīlaṃ jīvitamuttamaṃ; | “By deeds, vision and righteousness, By virtue, the sublimest life— | |
| Etena maccā sujjhanti, na gottena dhanena vā"ti. (ma. ni. 3.387; saṃ. ni. 1.48); | By these are mortals purified, And not by lineage and wealth” (M III 262). | |
| Katthaci sīlādivasena. | And in some instances by virtue, etc., | |
| Yathāha – | according as it is said: | |
| "Sabbadā sīlasampanno, paññavā susamāhito; | “He who is possessed of constant virtue, | |
| Āraddhavīriyo pahitatto, oghaṃ tarati duttara"nti. (saṃ. ni. 1.96); | Who has understanding, and is concentrated, | |
| Katthaci satipaṭṭhānādivasena. | Who is strenuous and diligent as well, | |
| Yathāha – | Will cross the flood so difficult to cross” (S I 53). | |
| "Ekāyano ayaṃ, bhikkhave, maggo sattānaṃ visuddhiyā - pe - nibbānassa sacchikiriyāya, yadidaṃ cattāro satipaṭṭhānā"ti (dī. ni. 2.373). | And in some instances by the foundations of mindfulness, etc., according as it is said: “Bhikkhus, this path is the only way for the purification of beings … for the realization of Nibbāna, that is to say, the four foundations of mindfulness” (D II 290); | |
| Sammappadhānādīsupi eseva nayo. | and similarly in the case of the right efforts, and so on. | |
| Imasmiṃ pana pañhābyākaraṇe sīlādivasena desito. | But in the answer to this question it is taught by virtue and the other two. | |
| 4.Tatrāyaṃ saṅkhepavaṇṇanā – sīle patiṭṭhāyāti sīle ṭhatvā, sīlaṃ paripūrayamānoyeva cettha sīle ṭhitoti vuccati. | 7.Here is a brief commentary [on the stanza]. Established well in virtue: standing on virtue. It is only one actually fulfilling virtue who is here said to “stand on virtue.” | |
| Tasmā sīlaparipūraṇena sīle patiṭṭhahitvāti ayamettha attho. | So the meaning here is this: being established well in virtue by fulfilling virtue. | |
| Naroti satto. | A man: a living being. | |
| Sapaññoti kammajatihetukapaṭisandhipaññāya paññavā. | Wise: possessing the kind of understanding that is born of kamma by means of a rebirth-linking with triple root-cause. | |
| Cittaṃ paññañca bhāvayanti samādhiñceva vipassanañca bhāvayamāno, cittasīsena hettha samādhi niddiṭṭho. | Develops consciousness and understanding: develops both concentration and insight. For it is concentration that is described here under the heading of “consciousness,” | |
| Paññānāmena ca vipassanāti. | and insight under that of “understanding.”4 |
Comm. NT: 4.
“With triple root-cause” means with non-greed, none-hate, and non-delusion. Все комментарии (1) |
| Ātāpīti vīriyavā. | Ardent (ātāpin): possessing energy. | |
| Vīriyañhi kilesānaṃ ātāpanaparitāpanaṭṭhena ātāpoti vuccati. | For it is energy that is called “ardour” (ātāpa) in the sense of burning up and consuming (ātāpana-paritāpana) defilements. | |
| Tadassa atthīti ātāpī. | He has that, thus he is ardent. | |
| Nipakoti nepakkaṃ vuccati paññā, tāya samannāgatoti attho. | Sagacious: it is understanding that is called “sagacity”; possessing that, is the meaning. | |
| Iminā padena pārihārikapaññaṃ dasseti. | This word shows protective understanding. | |
| Imasmiñhi pañhābyākaraṇe tikkhattuṃ paññā āgatā. | For understanding is mentioned three times in the reply to the question. | |
| Tattha paṭhamā jātipaññā, dutiyā vipassanāpaññā, tatiyā sabbakiccapariṇāyikā pārihārikapaññā. | Herein, the first is naïve understanding, the second is understanding consisting in insight, while the third is the protective understanding that guides all affairs. | |
| Saṃsāre bhayaṃ ikkhatīti bhikkhu. | He sees fear (bhayaṃ ikkhati) in the round of rebirths, thus he is a bhikkhu. | |
| So imaṃ vijaṭaye jaṭanti so iminā ca sīlena iminā ca cittasīsena niddiṭṭhasamādhinā imāya ca tividhāya paññāya iminā ca ātāpenāti chahi dhammehi samannāgato bhikkhu. | He succeeds in disentangling this tangle: this bhikkhu who possesses the six things, namely, this virtue, and this concentration described under the heading of consciousness, and this threefold understanding, and this ardour | |
| Seyyathāpi nāma puriso pathaviyaṃ patiṭṭhāya sunisitaṃ satthaṃ ukkhipitvā mahantaṃ veḷugumbaṃ vijaṭeyya, evameva sīlapathaviyaṃ patiṭṭhāya samādhisilāyaṃ sunisitaṃ vipassanāpaññāsatthaṃ vīriyabalapaggahitena pārihārikapaññāhatthena ukkhipitvā sabbampi taṃ attano santāne patitaṃ taṇhājaṭaṃ vijaṭeyya sañchindeyya sampadāleyya. | Just as a man standing on the ground and taking up a well-sharpened knife might disentangle a great tangle of bamboos, so too, he——standing on the ground of virtue and taking up with the hand of protective-understanding exerted by the power of energy the knife of insight-understanding well-sharpened on the stone of concentration, might disentangle, cut away and demolish all the tangle of craving that had overgrown his own life’s continuity. | |
| Maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. | But it is at the moment of the path that he is said to be disentangling that tangle; | |
| Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hoti. | at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities. | |
| Tenāha bhagavā – | That is why the Blessed One said: | |
| "Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | “When a wise man, established well in virtue, Develops consciousness and understanding, | |
| Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa"nti. (saṃ. ni. 1.23); | Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle.” | |
| 5.Tatrāyaṃ yāya paññāya sapaññoti vutto, tatrāssa karaṇīyaṃ natthi. | 8. Herein there is nothing for him to do about the [naïve] understanding on account of which he is called wise; | |
| Purimakammānubhāveneva hissa sā siddhā. | for that has been established in him simply by the influence of previous kamma. | |
| Ātāpī nipakoti ettha vuttavīriyavasena pana tena sātaccakārinā paññāvasena ca sampajānakārinā hutvā sīle patiṭṭhāya cittapaññāvasena vuttā samathavipassanā bhāvetabbāti imamatra bhagavā sīlasamādhipaññāmukhena visuddhimaggaṃ dasseti. | But the words ardent and sagacious mean that by persevering with energy of the kind here described and by acting in full awareness with understanding he should, having become well established in virtue, develop the serenity and insight that are described as concentration and understanding. This is how the Blessed One shows the path of purification under the headings of virtue, concentration, and understanding there. | |
| Ettāvatā hi tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇaṃ pakāsitaṃ hoti. | 9.What has been shown so far is the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, etc., the avoidance of the two extremes and the cultivation of the middle way, the means to surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression etc., purification from the three kinds of defilements, and the reason for the states of stream-entry and so on. | |
| Kathaṃ? | How? | |
| Ettha hi sīlena adhisīlasikkhā pakāsitā hoti, samādhinā adhicittasikkhā, paññāya adhipaññāsikkhā. | 10.Here the training of higher virtue is shown by virtue; the training of higher consciousness, by concentration; and the training of higher understanding, by understanding. | |
| Sīlena ca sāsanassa ādikalyāṇatā pakāsitā hoti. | The dispensation’s goodness in the beginning is shown by virtue. | |
| "Ko cādi kusalānaṃ dhammānaṃ, sīlañca suvisuddha"nti (saṃ. ni. 5.369) hi vacanato, "sabbapāpassa akaraṇa"nti (dī. ni. 2.90) ādivacanato ca sīlaṃ sāsanassa ādi, tañca kalyāṇaṃ, avippaṭisārādiguṇāvahattā. | Because of the passage, “And what is the beginning of profitable things? Virtue that is quite purified” (S V 143), and because of the passage beginning, “The not doing of any evil” (Dhp 183), virtue is the beginning of the dispensation. And that is good because it brings about the special qualities of non-remorse,5 and so on. |
Comm. NT: 5. One who is virtuous has nothing to be remorseful about. Все комментарии (1) |
| Samādhinā majjhekalyāṇatā pakāsitā hoti. | Its goodness in the middle is shown by concentration. | |
| "Kusalassa upasampadā"ti (dī. ni. 2.90) ādivacanato hi samādhi sāsanassa majjhe, so ca kalyāṇo, iddhividhādiguṇāvahattā. | Because of the passage beginning, “Entering upon the profitable” (Dhp 183), concentration is the middle of the dispensation. And that is good because it brings about the special qualities of supernormal power, and so on. | |
| Paññāya sāsanassa pariyosānakalyāṇatā pakāsitā hoti. | Its goodness in the end is shown by understanding. | |
| "Sacittapariyodāpanaṃ, etaṃ buddhāna sāsana"nti (dī. ni. 2.90) hi vacanato, paññuttarato ca paññā sāsanassa pariyosānaṃ, sā ca kalyāṇaṃ, iṭṭhāniṭṭhesu tādibhāvāvahanato. | Because of the passage, “The purifying of one’s own mind—this is the Buddhas’ dispensation” (Dhp 183), and because understanding is its culmination, understanding is the end of the dispensation. And that is good because it brings about equipoise with respect to the desired and the undesired. | |
| "Selo yathā ekaghano, vātena na samīrati; | “Just as a solid massive rock Remains unshaken by the wind, | |
| Evaṃ nindāpasaṃsāsu, na samiñjanti paṇḍitā"ti. (dha. pa. 81); – | So too, in face of blame and praise The wise remain immovable” (Dhp 81). | |
| Hi vuttaṃ. | For this is said (above). | |
| Tathā sīlena tevijjatāya upanissayo pakāsito hoti. | 11.Likewise the necessary condition for the triple clear-vision is shown by virtue. | |
| Sīlasampattiñhi nissāya tisso vijjā pāpuṇāti, na tato paraṃ. | For with the support of perfected virtue one arrives at the three kinds of clear- vision, but nothing besides that. | |
| Samādhinā chaḷabhiññatāya upanissayo pakāsito hoti. | The necessary condition for the six kinds of direct- knowledge is shown by concentration. | |
| Samādhisampadañhi nissāya cha abhiññā pāpuṇāti, na tato paraṃ. | For with the support of perfected concentration one arrives at the six kinds of direct-knowledge, but nothing besides that. | |
| Paññāya paṭisambhidāpabhedassa upanissayo pakāsito hoti. | The necessary condition for the categories of discrimination is shown by understanding. | |
| Paññāsampattiñhi nissāya catasso paṭisambhidā pāpuṇāti, na aññena kāraṇena. | For with the support of perfected understanding one arrives at the four kinds of discrimination, but not for any other reason.6 |
Comm. NT: 6. The three kinds of clear-vision are: recollection of past lives, knowledge of the passing away and reappearance of beings (divine eye), a... Все комментарии (1) |
| Sīlena ca kāmasukhallikānuyogasaṅkhātassa antassa vajjanaṃ pakāsitaṃ hoti, samādhinā attakilamathānuyogasaṅkhātassa. | And the avoidance of the extreme called devotion to indulgence of sense desires is shown by virtue. The avoidance of the extreme called devotion to mortification of self is shown by concentration. | |
| Paññāya majjhimāya paṭipattiyā sevanaṃ pakāsitaṃ hoti. | The cultivation of the middle way is shown by understanding. | |
| Tathā sīlena apāyasamatikkamanupāyo pakāsito hoti, samādhinā kāmadhātusamatikkamanupāyo, paññāya sabbabhavasamatikkamanupāyo. | 12.Likewise the means for surmounting the states of loss is shown by virtue; the means for surmounting the element of sense desires, by concentration; and the means for surmounting all becoming, by understanding. | |
| Sīlena ca tadaṅgappahānavasena kilesappahānaṃ pakāsitaṃ hoti, samādhinā vikkhambhanappahānavasena, paññāya samucchedappahānavasena. | And the abandoning of defilements by substitution of opposites is shown by virtue; that by suppression is shown by concentration; and that by cutting off is shown by understanding. | |
| Tathā sīlena kilesānaṃ vītikkamapaṭipakkho pakāsito hoti, samādhinā pariyuṭṭhānapaṭipakkho, paññāya anusayapaṭipakkho. | 13.Likewise prevention of defilements’ transgression is shown by virtue; prevention of obsession (by defilement) is shown by concentration; prevention of inherent tendencies is shown by understanding. | |
| Sīlena ca duccaritasaṃkilesavisodhanaṃ pakāsitaṃ hoti, samādhinā taṇhāsaṃkilesavisodhanaṃ, paññāya diṭṭhisaṃkilesavisodhanaṃ. | And purification from the defilement of misconduct is shown by virtue; purification from the defilement of craving, by concentration; and purification from the defilement of (false) views, by understanding. | |
| Tathā sīlena sotāpannasakadāgāmibhāvassa kāraṇaṃ pakāsitaṃ hoti, samādhinā anāgāmibhāvassa, paññāya arahattassa. | 14.Likewise the reason for the states of stream-entry and once-return is shown by virtue; that for the state of non-return, by concentration; that for Arahantship by understanding. | |
| Sotāpanno hi "sīlesu paripūrakārī"ti (a. ni. 3.87) vutto, tathā sakadāgāmī. | For the stream-enterer is called “perfected in the kinds of virtue”; and likewise the once-returner. | |
| Anāgāmī pana "samādhismiṃ paripūrakārī"ti (a. ni. 3.87). | But the non-returner is called “perfected in concentration.” | |
| Arahā pana "paññāya paripūrakārī"ti (a. ni. 3.87). | And the Arahant is called “perfected in understanding” (see A I 233). | |
| Evaṃ ettāvatā tisso sikkhā, tividhakalyāṇaṃ sāsanaṃ, tevijjatādīnaṃ upanissayo, antadvayavajjanamajjhimapaṭipattisevanāni, apāyādisamatikkamanupāyo, tīhākārehi kilesappahānaṃ, vītikkamādīnaṃ paṭipakkho, saṃkilesattayavisodhanaṃ, sotāpannādibhāvassa ca kāraṇanti ime nava, aññe ca evarūpā guṇattikā pakāsitā hontīti. | 15.So thus far these nine and other like triads of special qualities have been shown, that is, the three trainings, the dispensation that is good in three ways, the necessary condition for the threefold clear-vision, the avoidance of the two extremes and the cultivation of the middle way, the means for surmounting the states of loss, etc., the abandoning of defilements in three aspects, prevention of transgression, etc., purification from the three kinds of defilements, and the reason for the states of stream-entry, and so on. |