| Что нового | Оглавление | Поиск | Закладки | Словарь | Вход | EN / RU |
Прочее об аскетических практиках Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 37.Idāni – | 77. | |
| Kusalattikato ceva, dhutādīnaṃ vibhāgato; | (4) As to the profitable triad, (5) “Ascetic” and so on distinguished, | |
| Samāsabyāsato cāpi, viññātabbo vinicchayoti. – | (6) As to groups, and also (7) singly, The exposition should be known (see §3). | |
| Imissā gāthāya vasena vaṇṇanā hoti. | Now, there is the commentary according to the stanza (above). | |
| Tattha kusalattikatoti sabbāneva hi dhutaṅgāni sekkhaputhujjanakhīṇāsavānaṃ vasena siyā kusalāni, siyā abyākatāni, natthi dhutaṅgaṃ akusalanti. | 78. 4. Herein, as to the profitable triad: (Dhs, p.1) all the ascetic practices, that is to say, those of trainers, ordinary men, and men whose cankers have been destroyed, may be either profitable or [in the Arahant’s case] indeterminate. No ascetic practice is unprofitable. | |
| Yo pana vadeyya "pāpiccho icchāpakato āraññiko hotīti ādivacanato (a. ni. 5.181; pari. 325) akusalampi dhutaṅga"nti. | But if someone should say: There is also an unprofitable ascetic practice because of the words “One of evil wishes, a prey to wishes, becomes a forest dweller” (A III 219), etc., | |
| So vattabbo – na mayaṃ "akusalacittena araññe na vasatī"ti vadāma. | he should be told: We have not said that he does not live in the forest with unprofitable consciousness. | |
| Yassa hi araññe nivāso, so āraññiko. | Whoever has his dwelling in the forest is a forest dweller; | |
| So ca pāpiccho vā bhaveyya appiccho vā. | and he may be one of evil wishes or of few wishes. | |
| Imāni pana tena tena samādānena dhutakilesattā dhutassa bhikkhuno aṅgāni, kilesadhunanato vā dhutanti laddhavohāraṃ ñāṇaṃ aṅgametesanti dhutaṅgāni. | But, as it was said above (§11), they “are the practices (aṅga) of a bhikkhu who is ascetic (dhuta) because he has shaken off (dhuta) defilement by undertaking one or other of them. Or the knowledge that has got the name “ascetic” (dhuta) because it shakes off (dhunana) defilement is a practice (aṅga) belonging to these, thus they are “ascetic practices” (dhutaṅga). | |
| Atha vā dhutāni ca tāni paṭipakkhaniddhunanato aṅgāni ca paṭipattiyātipi dhutaṅgānīti vuttaṃ. | Or alternatively, they are ascetic (dhuta) because they shake off (niddhunana) opposition, and they are practices (aṅga) because they are a way (paṭipatti).” | |
| Na ca akusalena koci dhuto nāma hoti, yassetāni aṅgāni bhaveyyuṃ, na ca akusalaṃ kiñci dhunāti, yesaṃ taṃ aṅgantikatvā dhutaṅgānīti vucceyyuṃ. | Now, no one called “ascetic” on account of what is unprofitable could have these as his practices; nor does what is unprofitable shake off anything so that those things to which it belonged as a practice could be called “ascetic practices.” | |
| Nāpi akusalaṃ cīvaraloluppādīni ceva niddhunāti paṭipattiyā ca aṅgaṃ hoti. | And what is unprofitable does not both shake off cupidity for robes, etc., and become the practice of the way. | |
| Tasmā suvuttamidaṃ "natthi akusalaṃ dhutaṅga"nti. | Consequently it was rightly said that no ascetic practice is unprofitable. | |
| "Yesampi kusalattikavinimuttaṃ dhutaṅgaṃ, tesaṃ atthato dhutaṅgameva natthi. | 79.And those who hold that an ascetic practice is outside the profitable triad18 have no ascetic practice as regards meaning. |
Comm. NT: 18. For the triads of the Abhidhamma Mātikā (Abhidhamma Schedule) see Ch. XIII, n.20.
Все комментарии (1) |
| Asantaṃ kassa dhunanato dhutaṅgaṃ nāma bhavissati. | Owing to the shaking off of what is non-existent could it be called an ascetic practice? | |
| Dhutaguṇe samādāya vattatīti vacanavirodhopi ca nesaṃ āpajjati, tasmā taṃ na gahetabba"nti ayaṃ tāva kusalattikato vaṇṇanā. | Also there are the words “Proceeded to undertake the ascetic qualities” (Vin III 15), and it follows19 that those words are contradicted. So that should not be accepted. This, in the first place, is the commentary on the profitable triad. |
Comm. NT: 19. Āpajjati (and its noun āpatti) is the normal word used for undesirable consequences that follow on some unsound logical proposition. See... Все комментарии (1) |
| Dhutādīnaṃvibhāgatoti dhuto veditabbo. | 80. 5. As to “ascetic and so on distinguished,” the following things should be understood, that is to say, ascetic, | |
| Dhutavādo veditabbo. | a preacher of asceticism, | |
| Dhutadhammā veditabbā. | ascetic states, | |
| Dhutaṅgāni veditabbāni. | ascetic practices, | |
| Kassa dhutaṅgasevanā sappāyāti veditabbaṃ. | and for whom the cultivation of ascetic practices is suitable. | |
| Tattha dhutoti dhutakileso vā puggalo kilesadhunano vā dhammo. | 81. Herein, ascetic means either a person whose defilements are shaken off, or a state that entails shaking off defilements. | |
| Dhutavādoti ettha pana atthi dhuto na dhutavādo, atthi na dhuto dhutavādo, atthi neva dhuto na dhutavādo, atthi dhuto ceva dhutavādo ca. | A preacher of asceticism: one is ascetic but not a preacher of asceticism, another is not ascetic but a preacher of asceticism, another is neither ascetic nor a preacher of asceticism, and another is both ascetic and a preacher of asceticism. | |
| Tattha yo dhutaṅgena attano kilese dhuni, paraṃ pana dhutaṅgena na ovadati, nānusāsati bākulatthero viya, ayaṃ dhuto na dhutavādo. | 82.Herein, one who has shaken off his defilements with an ascetic practice but does not advise and instruct another in an ascetic practice, like the Elder Bakkula, is “ascetic but not a preacher of asceticism,” | |
| Yathāha, "tayidaṃ āyasmā bākulo dhuto na dhutavādo"ti. | according as it is said: “Now, the venerable Bakkula was ascetic but not a preacher of asceticism.” | |
| Yo pana na dhutaṅgena attano kilese dhuni, kevalaṃ aññe dhutaṅgena ovadati anusāsati upanandatthero viya, ayaṃ na dhuto dhutavādo. | One who has not shaken off his own defilements but only advises and instructs another in an ascetic practice, like the Elder Upananda, is “not ascetic but a preacher of asceticism,” | |
| Yathāha, "tayidaṃ āyasmā upanando sakyaputto na dhuto dhutavādo"ti. | according as it is said: “Now, the venerable Upananda son of the Sakyans was not ascetic but a preacher of asceticism.” | |
| Yo ubhayavipanno lāḷudāyī viya, ayaṃ neva dhuto na dhutavādo. | One who has failed in both, like Lāḷudāyin, is “neither ascetic nor a preacher of asceticism,” | |
| Yathāha, "tayidaṃ āyasmā lāḷudāyī neva dhuto na dhutavādo"ti. | according as it is said: “Now, the venerable Lāḷudāyin was neither ascetic nor a preacher of asceticism.” | |
| Yo pana ubhayasampanno dhammasenāpati viya, ayaṃ dhuto ceva dhutavādo ca. | One who has succeeded in both, like the General of the Dhamma, is “both ascetic and a preacher of asceticism,” | |
| Yathāha, "tayidaṃ āyasmā sāriputto dhuto ceva dhutavādo cāti. | according as it is said: “Now, the venerable Sāriputta was ascetic and a preacher of asceticism.” | |
| Dhutadhammā veditabbāti appicchatā, santuṭṭhitā, sallekhatā, pavivekatā, idamatthitāti ime dhutaṅgacetanāya parivārakā pañca dhammā "appicchataṃyeva nissāyā"tiādivacanato (a. ni. 5.181; pari. 325) dhutadhammā nāma, tattha appicchatā ca santuṭṭhitā ca alobho. | 83.Ascetic states: the five states that go with the volition of an ascetic practice, that is to say, fewness of wishes, contentment, effacement, seclusion, and that specific quality20 are called “ascetic states’ because of the words “Depending on fewness of wishes” (A III 219), and so on. 84. Herein, fewness of wishes and contentment are non-greed. |
Comm. NT: 20.
Все комментарии (1) |
| Sallekhatā ca pavivekatā ca dvīsu dhammesu anupatanti alobhe ca amohe ca. | Effacement and seclusion belong to the two states, non-greed and non-delusion. | |
| Idamatthitā ñāṇameva. | That specific quality is knowledge. | |
| Tattha ca alobhena paṭikkhepavatthūsu lobhaṃ, amohena tesveva ādīnavapaṭicchādakaṃ mohaṃ dhunāti. | Herein, by means of non-greed a man shakes off greed for things that are forbidden. By means of non-delusion he shakes off the delusion that hides the dangers in those same things. | |
| Alobhena ca anuññātānaṃ paṭisevanamukhena pavattaṃ kāmasukhānuyogaṃ, amohena dhutaṅgesu atisallekhamukhena pavattaṃ attakilamathānuyogaṃ dhunāti. | And by means of non-greed he shakes off indulgence in pleasure due to sense desires that occurs under the heading of using what is allowed. And by means of non-delusion he shakes off indulgence in self- mortification that occurs under the heading of excessive effacement in the ascetic practices. | |
| Tasmā ime dhammā dhutadhammāti veditabbā. | That is why these states should be understood as “ascetic states.” | |
| Dhutaṅgāni veditabbānīti terasa dhutaṅgāni veditabbāni paṃsukūlikaṅgaṃ - pe - nesajjikaṅganti. | 85.Ascetic practices: these should be understood as the thirteen, that is to say, the refuse-rag-wearer’s practice … the sitter’s practice, | |
| Tāni atthato lakkhaṇādīhi ca vuttāneva. | which have already been described as to meaning and as to characteristic, and so forth. | |
| Kassa dhutaṅgasevanā sappāyāti rāgacaritassa ceva mohacaritassa ca. | 86.For whom the cultivation of ascetic practices is suitable: [they are suitable] for one of greedy temperament and for one of deluded temperament. | |
| Kasmā? | Why? | |
| Dhutaṅgasevanā hi dukkhāpaṭipadā ceva sallekhavihāro ca. | Because the cultivation of ascetic practices is both a difficult progress21 and an abiding in effacement; |
Comm. NT: 21. See XXI.117. Все комментарии (1) |
| Dukkhāpaṭipadañca nissāya rāgo vūpasammati. | and greed subsides with the difficult progress, | |
| Sallekhaṃ nissāya appamattassa moho pahīyati. | while delusion is got rid of in those diligent by effacement. | |
| Āraññikaṅgarukkhamūlikaṅgapaṭisevanā vā ettha dosacaritassāpi sappāyā. | Or the cultivation of the forest-dweller’s practice and the tree-root-dweller’s practice here are suitable for one of hating temperament; | |
| Tattha hissa asaṅghaṭṭiyamānassa viharato dosopi vūpasammatīti ayaṃ dhutādīnaṃ vibhāgato vaṇṇanā. | for hate too subsides in one who dwells there without coming into conflict. This is the commentary “as to ‘ascetic’ and so on distinguished.” | |
| Samāsabyāsatoti imāni pana dhutaṅgāni samāsato tīṇi sīsaṅgāni, pañca asambhinnaṅgānīti aṭṭheva honti. | 87.6. and 7. As to groups and also singly. Now, 6. as to groups: these ascetic practices are in fact only eight, that is to say, three principal and five individual practices. | |
| Tattha sapadānacārikaṅgaṃ, ekāsanikaṅgaṃ, abbhokāsikaṅganti imāni tīṇi sīsaṅgāni. | Herein, the three, namely, the house-to-house-seeker’s practice, the one-sessioner’s practice, and the open-air-dweller’s practice, are principal practices. | |
| Sapadānacārikaṅgañhi rakkhanto piṇḍapātikaṅgampi rakkhissati. | For one who keeps the house-to-house-seeker’s practice will keep the alms-food-eater’s practice; | |
| Ekāsanikaṅgañca rakkhato pattapiṇḍikaṅgakhalupacchābhattikaṅgānipi surakkhanīyāni bhavissanti. | and the bowl-food-eater’s practice and the later-food-refuser’s practice will be well kept by one who keeps the one-sessioner’s practice. | |
| Abbhokāsikaṅgaṃ rakkhantassa kiṃ atthi rukkhamūlikaṅgayathāsanthatikaṅgesu rakkhitabbaṃ nāma. | And what need has one who keeps the open-air-dweller’s practice to keep the tree-root-dweller’s practice or the any-bed-user’s practice? | |
| Iti imāni tīṇi sīsaṅgāni, āraññikaṅgaṃ, paṃsukūlikaṅgaṃ, tecīvarikaṅgaṃ, nesajjikaṅgaṃ, sosānikaṅganti imāni pañca asambhinnaṅgāni cāti aṭṭheva honti. | So there are these three principal practices that, together with the five individual practices, that is to say, the forest-dweller’s practice, the refuse-rag-wearer’s practice, the triple-robe-wearer’s practice, the sitter’s practice, and the charnel-ground-dweller’s practice, come to eight only. | |
| Puna dve cīvarapaṭisaṃyuttāni, pañca piṇḍapātapaṭisaṃyuttāni, pañca senāsanapaṭisaṃyuttāni, ekaṃ vīriyapaṭisaṃyuttanti evaṃ cattārova honti. | 88.Again they come to four, that is to say, two connected with robes, five connected with alms food, five connected with the resting place, and one connected with energy. | |
| Tattha nesajjikaṅgaṃ vīriyapaṭisaṃyuttaṃ. | Herein, it is the sitter’s practice that is connected with energy; | |
| Itarāni pākaṭāneva. | the rest are obvious. | |
| Puna sabbāneva nissayavasena dve honti paccayanissitāni dvādasa, vīriyanissitaṃ ekanti. | Again they all amount to two only, since twelve are dependent on requisites and one on energy. | |
| Sevitabbāsevitabbavasenapi dveyeva honti. | Also they are two according to what is and what is not to be cultivated. | |
| Yassa hi dhutaṅgaṃ sevantassa kammaṭṭhānaṃ vaḍḍhati, tena sevitabbāni. | For when one cultivating an ascetic practice finds that his meditation subject improves, he should cultivate it; | |
| Yassa sevato hāyati, tena na sevitabbāni. | but when he is cultivating one and finds that his meditation subject deteriorates, he should not cultivate it. | |
| Yassa pana sevatopi asevatopi vaḍḍhateva, na hāyati, tenāpi pacchimaṃ janataṃ anukampantena sevitabbāni. | But when he finds that, whether he cultivates one or not, his meditation subject only improves and does not deteriorate, he should cultivate them out of compassion for later generations. | |
| Yassāpi sevatopi asevatopi na vaḍḍhati, tenāpi sevitabbāniyeva āyatiṃ vāsanatthāyāti. | And when he finds that, whether he cultivates them or not, his meditation subject does not improve, he should still cultivate them for the sake of acquiring the habit for the future. | |
| Evaṃ sevitabbāsevitabbavasena duvidhānipi sabbāneva cetanāvasena ekavidhāni honti. | So they are of two kinds as what is and what is not to be cultivated. 89.And all are of one kind as volition. | |
| Ekameva hi dhutaṅgaṃ samādānacetanāti. | For there is only one ascetic practice, namely, that consisting in the volition of undertaking. | |
| Aṭṭhakathāyampi vuttaṃ "yā cetanā, taṃ dhutaṅganti vadantī"ti. | Also it is said in the Commentary: “It is the volition that is the ascetic practice, they say.” | |
| Byāsatopana bhikkhūnaṃ terasa, bhikkhunīnaṃ aṭṭha, sāmaṇerānaṃ dvādasa, sikkhamānasāmaṇerīnaṃ satta, upāsakaupāsikānaṃ dveti dvācattālīsa honti. | 90.7. Singly: with thirteen for bhikkhus, eight for bhikkhunīs, twelve for novices, seven for female probationers and female novices, and two for male and female lay followers, there are thus forty-two. | |
| Sace pana abbhokāse āraññikaṅgasampannaṃ susānaṃ hoti, ekopi bhikkhu ekappahārena sabbadhutaṅgāni paribhuñjituṃ sakkoti. | 91.If there is a charnel ground in the open that complies with the forest-dweller’s practice, one bhikkhu is able to put all the ascetic practices into effect simultaneously. | |
| Bhikkhunīnaṃ pana āraññikaṅgaṃ khalupacchābhattikaṅgañca dvepi sikkhāpadeneva paṭikkhittāni, abbhokāsikaṅgaṃ, rukkhamūlikaṅgaṃ, sosānikaṅganti imāni tīṇi dupparihārāni. | But the two, namely, the forest-dweller’s practice and the later-food-refuser’s practice, are forbidden to bhikkhunīs by training precept. And it is hard for them to observe the three, namely, the open-air-dweller’s practice, the tree-root- dweller’s practice, and the charnel-ground-dweller’s practice, | |
| Bhikkhuniyā hi dutiyikaṃ vinā vasituṃ na vaṭṭati. | because a bhikkhunī is not allowed to live without a companion, | |
| Evarūpe ca ṭhāne samānacchandā dutiyikā dullabhā. | and it is hard to find a female companion with like desire for such a place, | |
| Sacepi labheyya saṃsaṭṭhavihārato na mucceyya. | and even if available, she would not escape having to live in company. | |
| Evaṃ sati yassatthāya dhutaṅgaṃ seveyya, svevassā attho na sampajjeyya. | This being so, the purpose of cultivating the ascetic practice would scarcely be served. | |
| Evaṃ paribhuñjituṃ asakkuṇeyyatāya pañca hāpetvā bhikkhunīnaṃ aṭṭheva hontīti veditabbāni. | It is because they are reduced by five owing to this inability to make use of certain of them that they are to be understood as eight only for bhikkhunīs. | |
| Yathāvuttesu pana ṭhapetvā tecīvarikaṅgaṃ sesāni dvādasa sāmaṇerānaṃ, satta sikkhamānasāmaṇerīnaṃ veditabbāni. | 92.Except for the triple-robe-wearer’s practice all the other twelve as stated should be understood to be for novices, and all the other seven for female probationers and female novices. | |
| Upāsakaupāsikānaṃ pana ekāsanikaṅgaṃ, pattapiṇḍikaṅganti imāni dve patirūpāni ceva sakkā ca paribhuñjitunti dve dhutaṅgānīti evaṃ byāsato dvecattālīsa hontīti ayaṃ samāsabyāsato vaṇṇanā. | The two, namely, the one-sessioner’s practice and the bowl-food-eater’s practice, are proper for male and female lay followers to employ. In this way there are two ascetic practices. This is the commentary “as to groups and also singly.” | |
| Ettāvatā ca "sīle patiṭṭhāya naro sapañño"ti imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge yehi appicchatāsantuṭṭhitādīhi guṇehi vuttappakārassa sīlassa vodānaṃ hoti, tesaṃ sampādanatthaṃ samādātabbadhutaṅgakathā bhāsitā hoti. | 93.And this is the end of the treatise on the ascetic practices to be undertaken for the purpose of perfecting those special qualities of fewness of wishes, contentment, etc., by means of which there comes about the cleansing of virtue as described in the Path of Purification, which is shown under the three headings of virtue, concentration, and understanding, contained in the stanza, “When a wise man, established well in virtue” (I.1). | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Dhutaṅganiddeso nāma dutiyo paricchedo. | The second chapter called “The Description of the Ascetic Practices” |