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13. Описание сверхзнаний Палийский оригинал
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| 400.Idāni dibbasotadhātuyā niddesakkamo anuppatto. | 1.[407] It is now the turn for the description of the divine ear element. | |
| Tattha tato parāsu ca tīsu abhiññāsu so evaṃ samāhite cittetiādīnaṃ (dī. ni. 1.240 ādayo) attho vuttanayeneva veditabbo. | Herein, and also in the case of the remaining three kinds of direct-knowledge, the meaning of the passage beginning, “When his concentrated mind …” (D I 79) should be understood in the way already stated (XII.13f.); | |
| Sabbattha pana visesamattameva vaṇṇayissāma. | and in each case we shall only comment on what is different. [The text is as follows: “He directs, he inclines, his mind to the divine ear element. With the divine ear element, which is purified and surpasses the human, he hears both kinds of sounds, the divine and the human, those that are far as well as near”(D I 79).] | |
| Tatra dibbāya sotadhātuyāti ettha dibbasadisattā dibbā. | 2.Herein, with the divine ear element: it is divine here because of its similarity to the divine; | |
| Devānaṃ hi sucaritakammanibbattā pittasemharuhirādīhi apalibuddhā upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthā dibbapasādasotadhātu hoti. | for deities have as the divine ear element the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections. | |
| Ayañcāpi imassa bhikkhuno vīriyabhāvanābalanibbattā ñāṇasotadhātu tādisāyevāti dibbasadisattā dibbā. | And this ear element consisting in knowledge, which is produced by the power of this bhikkhu’s energy in development, is similar to that, so it is “divine” because it is similar to the divine. | |
| Apica dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbā. | Furthermore, it is “divine” because it is obtained by means of divine abiding and because it has divine abiding as its support. | |
| Savanaṭṭhena nijjīvaṭṭhena ca sotadhātu. | And it is an “ear element” (sota-dhātu) in the sense of hearing (savana) and in the sense of being a soulless [element]. | |
| Sotadhātukiccakaraṇena ca sotadhātu viyātipi sotadhātu. | Also it is an “ear element” because it is like the ear element in its performance of an ear element’s function. | |
| Tāya dibbāya sotadhātuyā. | With that divine ear element … he hears … | |
| Visuddhāyāti parisuddhāya nirupakkilesāya. | Which is purified: which is quite pure through having no imperfection. | |
| Atikkantamānusikāyāti manussūpacāraṃ atikkamitvā saddasavanena mānusikaṃ maṃsasotadhātuṃ atikkantāya vītivattitvā ṭhitāya. | And surpasses the human: which in the hearing of sounds surpasses, stands beyond, the human ear element by surpassing the human environment. | |
| Ubho sadde suṇātīti dve sadde suṇāti. | 3.He hears both kinds of sounds: he hears the two kinds of sounds. | |
| Katame dve? | What two? | |
| Dibbe ca mānuse ca, devānañca manussānañca saddeti vuttaṃ hoti. | The divine and the human: the sounds of deities and of human beings, is what is meant. | |
| Etena padesapariyādānaṃ veditabbaṃ. | This should be understood as partially inclusive. | |
| Ye dūre santike cāti ye saddā dūre paracakkavāḷepi ye ca santike antamaso sadehasannissitapāṇakasaddāpi, te suṇātīti vuttaṃ hoti. | Those that are far as well as near: what is meant is that he hears sounds that are far off, even in another world-sphere, and those that are near, even the sounds of the creatures living in his own body. | |
| Etena nippadesapariyādānaṃ veditabbaṃ. | This should be understood as completely inclusive. | |
| Kathaṃ panāyaṃ uppādetabbāti? | 4. But how is this [divine ear element] aroused? | |
| Tena bhikkhunā abhiññāpādakajjhānaṃ samāpajjitvā vuṭṭhāya parikammasamādhicittena paṭhamataraṃ pakatisotapathe dūre oḷāriko araññe sīhādīnaṃ saddo āvajjitabbo. | The bhikkhu [408] should attain jhāna as basis for direct-knowledge and emerge. Then, with the consciousness belonging to the preliminary-work concentration,1 he should advert first to the gross sounds in the distance normally within range of hearing: |
Comm. NT: 1.
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| Vihāre ghaṇḍisaddo, bherisaddo, saṅkhasaddo, sāmaṇeradaharabhikkhūnaṃ sabbathāmena sajjhāyantānaṃ sajjhāyanasaddo, pakatikathaṃ kathentānaṃ "kiṃ bhante, kimāvuso"tiādisaddo, sakuṇasaddo, vātasaddo, padasaddo, pakkuthitaudakassa cicciṭāyanasaddo, ātape sussamānatālapaṇṇasaddo, kunthakipillikādisaddoti evaṃ sabboḷārikato pabhuti yathākkamena sukhumasaddā āvajjitabbā. | the sound in the forest of lions, etc., or in the monastery the sound of a gong, the sound of a drum, the sound of a conch, the sound of recitation by novices and young bhikkhus reciting with full vigour, the sound of their ordinary talk such as “What, venerable sir? ”, “What, friend? ”, etc., the sound of birds, the sound of wind, the sound of footsteps, the fizzing sound of boiling water, the sound of palm leaves drying in the sun, the sound of ants, and so on. Beginning in this way with quite gross sounds, he should successively advert to more and more subtle sounds. | |
| Tena puratthimāya disāya saddānaṃ saddanimittaṃ manasikātabbaṃ. | He should give attention to the sound sign of the sounds in the eastern direction, | |
| Pacchimāya, uttarāya, dakkhiṇāya, heṭṭhimāya, uparimāya disāya, puratthimāya anudisāya, pacchimāya, uttarāya, dakkhiṇāya anudisāya saddānaṃ saddanimittaṃ manasikātabbaṃ. | in the western direction, in the northern direction, in the southern direction, in the upper direction, in the lower direction, in the eastern intermediate direction, in the western intermediate direction, in the northern intermediate direction, and in the southern intermediate direction. | |
| Oḷārikānampi sukhumānampi saddānaṃ saddanimittaṃ manasikātabbaṃ. | He should give attention to the sound sign of gross and of subtle sounds.2 |
Comm. NT: 2.
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| Tassa te saddā pākatikacittassāpi pākaṭā honti. | 5. These sounds are evident even to his normal consciousness; | |
| Parikammasamādhicittassa pana ativiya pākaṭā. | but they are especially evident to his preliminary-work-concentration consciousness.3 |
Comm. NT: 3.
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| Tassevaṃ saddanimittaṃ manasikaroto idāni dibbasotadhātu uppajjissatīti tesu saddesu aññataraṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati. | As he gives his attention to the sound sign in this way, [thinking] “Now the divine ear element will arise,” mind-door adverting arises making one of these sounds its object. | |
| Tasmiṃ niruddhe cattāri pañca vā javanāni javanti, yesaṃ purimāni tīṇi cattāri vā parikammaupacārānulomagotrabhunāmakāni kāmāvacarāni, catutthaṃ pañcamaṃ vā appanācittaṃ rūpāvacaraṃ catutthajjhānikaṃ. | When that has ceased, then either four or five impulsions impel, the first three, or four, of which are of the sense sphere and are called preliminary- work, access, conformity, and change-of-lineage, while the fourth, or the fifth, is fine-material-sphere absorption consciousness belonging to the fourth jhāna. | |
| Tattha yaṃ tena appanācittena saddhiṃ uppannaṃ ñāṇaṃ, ayaṃ dibbasotadhātūti veditabbā. | 6. Herein, it is knowledge arisen together with the absorption consciousness that is called the divine ear element. | |
| Tato paraṃ tasmiṃ sote patito hoti. | After that [absorption has been reached, the divine ear element] becomes merged in that ear [of knowledge].4 |
Comm. NT: 4.
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| Taṃ thāmajātaṃ karontena "etthantare saddaṃ suṇāmī"ti ekaṅgulamattaṃ paricchinditvā vaḍḍhetabbaṃ. | When consolidating it, he should extend it by delimiting a single finger-breadth thus, “I will hear sounds within this area,” | |
| Tato dvaṅgulacaturaṅgulaaṭṭhaṅgulavidatthiratanaantogabbhapamukhapāsādapariveṇasaṅghārāmagocaragāmajanapadādivasena yāva cakkavāḷaṃ tato vā bhiyyopi paricchinditvā paricchinditvā vaḍḍhetabbaṃ. | then two finger-breadths, four finger- breadths, eight finger-breadths, a span, a ratana (= 24 finger-breadths), the interior of the room, the veranda, the building, the surrounding walk, the park belonging to the community, the alms-resort village, the district, and so on up to the [limit of the] world-sphere, or even more. This is how he should extend it by delimited stages. | |
| Evaṃ adhigatābhiñño esa pādakajjhānārammaṇena phuṭṭhokāsabbhantaragatepi sadde puna pādakajjhānaṃ asamāpajjitvāpi abhiññāñāṇena suṇātiyeva. | 7.One who has reached direct-knowledge in this way hears also by means of direct-knowledge without re-entering the basic jhāna any sound that has come within the space touched by the basic jhāna’s object. | |
| Evaṃ suṇanto ca sacepi yāva brahmalokā saṅkhabheripaṇavādisaddehi ekakolāhalaṃ hoti, pāṭiyekkaṃ vavatthapetukāmatāya sati ayaṃ saṅkhasaddo ayaṃ bherisaddoti vavatthapetuṃ sakkotiyevāti. | And in hearing in this way, even if there is an uproar with sounds of conches, drums, cymbals, etc., right up to the Brahmā-world [409] he can, if he wants to, still define each one thus, “This is the sound of conches, this is the sound of drums.” | |
| Dibbasotadhātukathā niṭṭhitā. | The explanation of the divine ear element is ended. | |
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| 401.Cetopariyañāṇakathāya cetopariyañāṇāyāti ettha pariyātīti pariyaṃ, paricchindatīti attho. | 8.As to the explanation of knowledge of penetration of minds. Here, it goes all round (pariyāti), thus it is penetration (pariya); the meaning is that it delimits (paricchindati). |
NT: [the text is as follows: “He directs, he inclines, his mind to the knowledge of penetration of minds. He penetrates with his mind the minds of oth... Все комментарии (1) |
| Cetaso pariyaṃ cetopariyaṃ. | The penetration of the heart (cetaso pariyaṃ) is “penetration of minds” (cetopariya). | |
| Cetopariyañca taṃ ñāṇañcāti cetopariyañāṇaṃ. | It is penetration of hearts and that is knowledge, thus it is knowledge of penetration of minds (cetopariyañāṇa). | |
| Tadatthāyāti vuttaṃ hoti. | [He directs his consciousness] to that, is what is meant. | |
| Parasattānanti attānaṃ ṭhapetvā sesasattānaṃ. | Of other beings: of the rest of beings, himself excluded. | |
| Parapuggalānanti idampi iminā ekatthameva. | Of other persons: this has the same meaning as the last, | |
| Veneyyavasena pana desanāvilāsena ca byañjananānattaṃ kataṃ. | the wording being varied to suit those susceptible of teaching [in another way], and for the sake of elegance of exposition. | |
| Cetasā cetoti attano cittena tesaṃ cittaṃ. | With his mind the minds: with his [manner of] consciousness the [manner of] consciousness of other beings. | |
| Paricca pajānātīti paricchinditvā sarāgādivasena nānappakārato jānāti. | Having penetrated (paricca): having delimited all round. He understands: he understands them to be of various sorts beginning with that affected by greed. | |
| Kathaṃ panetaṃ ñāṇaṃ uppādetabbanti? | 9.But how is this knowledge to be aroused? | |
| Etañhi dibbacakkhuvasena ijjhati, taṃ etassa parikammaṃ. | That is successfully done through the divine eye, which constitutes its preliminary work. | |
| Tasmā tena bhikkhunā ālokaṃ vaḍḍhetvā dibbena cakkhunā parassa hadayarūpaṃ nissāya vattamānassa lohitassa vaṇṇaṃ passitvā cittaṃ pariyesitabbaṃ. | Therefore the bhikkhu should extend light, and he should seek out (pariyesitabba) another’s [manner of] consciousness by keeping under observation with the divine eye the colour of the blood present with the matter of the physical heart as its support.5 |
Comm. NT: 5.
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| Yadā hi somanassacittaṃ vattati, tadā rattaṃ nigrodhapakkasadisaṃ hoti. | For when [a manner of] consciousness accompanied by joy is present, the blood is red like a banyan-fig fruit; | |
| Yadā domanassacittaṃ vattati, tadā kāḷakaṃ jambupakkasadisaṃ. | when [a manner of] consciousness accompanied by grief is present, it is blackish like a rose-apple fruit; | |
| Yadā upekkhācittaṃ vattati, tadā pasannatilatelasadisaṃ. | when [a manner of] consciousness accompanied by serenity is present, it is clear like sesame oil. | |
| Tasmā tena "idaṃ rūpaṃ somanassindriyasamuṭṭhānaṃ, idaṃ domanassindriyasamuṭṭhānaṃ, idaṃ upekkhindriyasamuṭṭhāna"nti parassa hadayalohitavaṇṇaṃ passitvā cittaṃ pariyesantena cetopariyañāṇaṃ thāmagataṃ kātabbaṃ. | So he should seek out another’s [manner of] consciousness by keeping under observation the colour of the blood in the physical heart thus, “This matter is originated by the joy faculty; this is originated by the grief faculty; this is originated by the equanimity faculty,” and so consolidate his knowledge of penetration of hearts. | |
| Evaṃ thāmagate hi tasmiṃ anukkamena sabbampi kāmāvacaracittaṃ rūpāvacarārūpāvacaracittañca pajānāti cittā cittameva saṅkamanto vināpi hadayarūpadassanena. | 10.It is when it has been consolidated in this way that he can gradually get to understand not only all manner of sense-sphere consciousness but those of fine-material and immaterial consciousness as well by tracing one [manner of] consciousness from another without any more seeing the physical heart’s matter. | |
| Vuttampi cetaṃ aṭṭhakathāyaṃ "āruppe parassa cittaṃ jānitukāmo kassa hadayarūpaṃ passati, kassindriyavikāraṃ oloketīti? | For this is said in the Commentary: “When he wants to know another’s [manner of] consciousness in the immaterial modes, whose physical-heart matter can he observe? Whose material alteration [originated] by the faculties can he look at? | |
| Na kassaci. | No one’s. | |
| Iddhimato visayo esa yadidaṃ yattha katthaci cittaṃ āvajjanto soḷasappabhedaṃ cittaṃ jānāti. | The province of a possessor of supernormal power is [simply] this, namely, wherever the [manner of] consciousness he adverts to is, there he knows it according to these sixteen classes.” | |
| Akatābhinivesassa pana vasena ayaṃ kathā"ti. | But this explanation [by means of the physical heart] is for one who has not [yet] done any interpreting.6 |
Comm. NT: 6.
A rather special use of the word abhinivesa, perhaps more freely renderable here as “practice.” Все комментарии (1) |
| Sarāgaṃ vā cittantiādīsu pana aṭṭhavidhaṃ lobhasahagataṃ cittaṃ sarāgaṃ cittanti veditabbaṃ. | 11. As regards [the manner of] consciousness affected by greed, etc., the eight [manners of] consciousness accompanied by greed (see Table III, nos. (22)–(29)) should be understood as [the manner of] consciousness affected by greed. | |
| Avasesaṃ catubhūmakaṃ kusalābyākataṃ cittaṃ vītarāgaṃ. | The remaining profitable and indeterminate [manners of] consciousness in the four planes are unaffected by greed. | |
| Dve domanassacittāni dve vicikicchuddhaccacittānīti imāni pana cattāri cittāni imasmiṃ duke saṅgahaṃ na gacchanti. | The four, namely, the two consciousnesses accompanied by grief (nos. (30) and (31)), and the two consciousnesses [accompanied respectively by] uncertainty (32) and agitation (33) are not included in this dyad, | |
| Keci pana therā tānipi saṅgaṇhanti. | though some elders include them too. | |
| Duvidhaṃ pana domanassacittaṃ sadosaṃ cittaṃ nāma. | It is the two consciousnesses accompanied by grief that are called consciousness affected by hate. | |
| Sabbampi catubhūmakaṃ kusalābyākataṃ vītadosaṃ. | And all profitable and indeterminate consciousnesses in the four planes are unaffected by hate. | |
| Sesāni dasākusalacittāni imasmiṃ duke saṅgahaṃ na gacchanti. | The remaining ten kinds of unprofitable consciousnesses (nos. (22)–(29) and (32) and (33)) are not included in this dyad, | |
| Keci pana therā tānipi saṅgaṇhanti. | though some elders include them too. | |
| Samohaṃvītamohanti ettha pana pāṭipuggalikanayena vicikicchuddhaccasahagatadvayameva samohaṃ, mohassa pana sabbākusalesu sambhavato dvādasavidhampi akusalacittaṃ samohaṃ cittanti veditabbaṃ. | Affected by delusion … unaffected by delusion: here only the two, namely, that accompanied by uncertainty and that accompanied by agitation, are affected by delusion alone [without being accompanied by the other two unprofitable roots]. But [all] the twelve kinds of unprofitable consciousnesses (nos. (22)–(33)) can also be understood as [the manner of] consciousness affected by delusion since delusion is present in all kinds of unprofitable consciousnesses. | |
| Avasesaṃ vītamohaṃ. | The rest are unaffected by delusion. | |
| Thinamiddhānugataṃ pana saṃkhittaṃ. | 12.Cramped is that attended by stiffness and torpor. | |
| Uddhaccānugataṃ vikkhittaṃ. | Distracted is that attended by agitation. | |
| Rūpāvacarārūpāvacaraṃ mahaggataṃ. | Exalted is that of the fine-material and immaterial spheres. | |
| Avasesaṃ amahaggataṃ. | Unexalted is the rest. | |
| Sabbampi tebhūmakaṃ sauttaraṃ. | Surpassed is all that in the three [mundane] planes. | |
| Lokuttaraṃ anuttaraṃ. | Unsurpassed is the supramundane. | |
| Upacārappattaṃ appanāppattañca samāhitaṃ. | Concentrated is that attained to access and that attained to absorption. | |
| Ubhayamappattaṃ asamāhitaṃ. | Unconcentrated is that not attained to either. | |
| Tadaṅgavikkhambhanasamucchedapaṭipassaddhinissaraṇavimuttippattaṃ vimuttaṃ. | Liberated is that attained to any [of the five kinds of] deliverance, that is to say, deliverance by substitution of opposites [through insight], by suppression [through concentration], by cutting off [by means of the path], by tranquillization [by means of fruition], and by renunciation [as Nibbāna] (see Paṭis I 26 under “abandoning”). | |
| Pañcavidhampi etaṃ vimuttimappattaṃ avimuttanti veditabbaṃ. | Unliberated is that which has not attained to any of the five kinds of liberation. | |
| Iti cetopariyañāṇalābhī bhikkhu sabbappakārampi idaṃ sarāgaṃ vā cittaṃ - pe - avimuttaṃ vā cittaṃ avimuttaṃ cittanti pajānātīti. | So the bhikkhu who has acquired the knowledge of penetration of hearts understands all these [manners of consciousness, namely, the manner of] consciousness affected by greed as affected by greed … [the unliberated manner of] consciousness as unliberated. | |
| Cetopariyañāṇakathā niṭṭhitā. | ||
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| 402.Pubbenivāsānussatiñāṇakathāyaṃ pubbenivāsānussatiñāṇāyāti (dī. ni. 1.244) pubbenivāsānussatimhi yaṃ ñāṇaṃ, tadatthāya. | 13.As to the explanation of knowledge of recollection of past lives, [the text is as follows:] He directs, he inclines, his mind to the knowledge of recollection of past lives. He recollects his manifold past lives, that is to say, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world contraction, many eons of world expansion: many eons of world contraction and expansion: “There I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared elsewhere; and there too I was so named, of such a race, with such an appearance, such was my food, such my experience of pleasure and pain, such the end of my life span; and passing away from there, I reappeared here.” Thus with its aspects and particulars he recollects his manifold past lives” (D I 81). [Herein,] to the knowledge of recollection of past lives [means] for knowledge concerning recollection of past lives. | |
| Pubbenivāsoti pubbe atītajātīsu nivutthakkhandhā. | Past lives is aggregates lived in the past in former births. | |
| Nivutthāti ajjhāvutthā anubhūtā attano santāne uppajjitvā niruddhā. | “Lived” [in that case means] lived out, undergone, arisen and ceased in one’s own [subjective] continuity. | |
| Nivutthadhammā vā. | Or alternatively, [past lives] is mental objects lived [in the past in one’s former births]; | |
| Nivutthāti gocaranivāsena nivutthā attano viññāṇena viññātā paricchinnā, paraviññāṇaviññātāpi vā chinnavaṭumakānussaraṇādīsu, te buddhānaṃyeva labbhanti. | and “lived” in that case means lived by living in one’s [objective] resort, which has been cognized and delimited by one’s own consciousness, or cognized by another’s consciousness, too. In the case of recollection of those [past Enlightened Ones] who have broken the cycle, and so on,7 these last are only accessible to Enlightened Ones. |
Comm. NT: 7. For the term chinna-vaṭumaka (“one who has broken the cycle of rebirths”) as an epithet of former Buddhas, see M III 118. Все комментарии (1) |
| Pubbenivāsānussatīti yāya satiyā pubbenivāsaṃ anussarati, sā pubbenivāsānussati. | Recollection of past lives: the mindfulness (memory) by means of which he recollects the past lives is the recollection of past lives. | |
| Ñāṇanti tāya satiyā sampayuttañāṇaṃ. | Knowledge is the knowledge associated with that mindfulness. | |
| Evamimassa pubbenivāsānussatiñāṇassa atthāya pubbenivāsānussatiñāṇāya etassa ñāṇassa adhigamāya pattiyāti vuttaṃ hoti. | [411] To the knowledge of recollection of past lives: for the purpose of the knowledge of the recollection of past lives in this way; for the attaining, for the reaching, of that knowledge, is what is meant. | |
| Anekavihitanti anekavidhaṃ, anekehi vā pakārehi pavattitaṃ, saṃvaṇṇitanti attho. | 14. Manifold: of many kinds: or that has occurred in many ways. Given in detail, is the meaning.8 |
Comm. NT: 8. Saṃvaṇṇita—“given in detail”; Vism-mhṭ glosses by vitthāritan ti attho. Not in this meaning in PED. See prologue verses to the four Nikāy... Все комментарии (1) |
| Pubbenivāsanti samanantarātītabhavaṃ ādiṃ katvā tattha tattha nivutthasantānaṃ. | Past lives is the continuity lived here and there, taking the immediately previous existence as the beginning [and working backwards]. | |
| Anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā sarati. | He recollects: he recalls it, following it out by the succession of aggregates, or by death and rebirth-linking. | |
| Imañhi pubbenivāsaṃ cha janā anussaranti – titthiyā, pakatisāvakā, mahāsāvakā, aggasāvakā, paccekabuddhā, buddhāti. | 15.There are six kinds of people who recollect these past lives. They are: other sectarians, ordinary disciples, great disciples, chief disciples, Paccekabuddhas, and Buddhas. | |
| Tattha titthiyā cattālīsaṃyeva kappe anussaranti, na tato paraṃ. | 16. Herein, other sectarians recollect only as far back as forty eons, but not beyond that. | |
| Kasmā, dubbalapaññattā. | Why? | |
| Tesañhi nāmarūpaparicchedavirahitattā dubbalā paññā hoti. | Because their understanding is weak for lack of delimitation of mind and matter (see Ch. XVIII). | |
| Pakatisāvakā kappasatampi kappasahassampi anussarantiyeva, balavapaññattā. | Ordinary disciples recollect as far back as a hundred eons and as far back as a thousand eons because their understanding is strong. | |
| Asītimahāsāvakā satasahassakappe anussaranti. | The eighty great disciples recollect as far back as a hundred thousand eons. | |
| Dve aggasāvakā ekaṃ asaṅkhyeyyaṃ satasahassañca. | The two chief disciples recollect as far back as an incalculable age and a hundred thousand eons. | |
| Paccekabuddhā dve asaṅkhyeyyāni satasahassañca. | Paccekabuddhas recollect as far back as two incalculable ages and a hundred thousand eons. | |
| Ettako hi etesaṃ abhinīhāro. | For such is the extent to which they can convey [their minds back respectively]. | |
| Buddhānaṃ pana paricchedo nāma natthi. | But there is no limit in the case of Buddhas. | |
| Titthiyā ca khandhapaṭipāṭimeva saranti, paṭipāṭiṃ muñcitvā cutipaṭisandhivasena sarituṃ na sakkonti. | 17. Again, other sectarians only recollect the succession of aggregates; they are unable to recollect according [only] to death and rebirth-linking, letting go of the succession of aggregates. | |
| Tesañhi andhānaṃ viya icchitapadesokkamanaṃ natthi. | They are like the blind in that they are unable to descend upon any place they choose; | |
| Yathā pana andhā yaṭṭhiṃ amuñcitvāva gacchanti, evaṃ te khandhānaṃ paṭipāṭiṃ amuñcitvāva saranti. | they go as the blind do without letting go of their sticks. So they recollect without letting go of the succession of aggregates. | |
| Pakatisāvakā khandhapaṭipāṭiyāpi anussaranti cutipaṭisandhivasenapi saṅkamanti. | Ordinary disciples both recollect by means of the succession of aggregates and trace by means of death and rebirth-linking. | |
| Tathā asītimahāsāvakā. | Likewise, the eighty great disciples. | |
| Dvinnaṃ pana aggasāvakānaṃ khandhapaṭipāṭikiccaṃ natthi. | But the chief disciples have nothing to do with the succession of aggregates. | |
| Ekassa attabhāvassa cutiṃ disvā paṭisandhiṃ passanti, puna aparassa cutiṃ disvā paṭisandhinti evaṃ cutipaṭisandhivaseneva saṅkamantā gacchanti. | When they see the death of one person, they see the rebirth-linking, and again when they see the death of another, they see the rebirth-linking. So they go by tracing through death and rebirth-thinking. | |
| Tathā paccekabuddhā. | Likewise, Paccekabuddhas. | |
| Buddhānaṃ pana neva khandhapaṭipāṭikiccaṃ, na cutipaṭisandhivasena saṅkamanakiccaṃ atthi. | 18.Buddhas, however, have nothing to do either with succession of aggregates or with tracing through death and rebirth-linking; | |
| Tesañhi anekāsu kappakoṭīsu heṭṭhā vā upari vā yaṃ yaṃ ṭhānaṃ icchanti, taṃ taṃ pākaṭameva hoti. | for whatever instance they choose in many millions of eons, or more or less, is evident to them. | |
| Tasmā anekāpi kappakoṭiyo peyyālapāḷiṃ viya saṃkhipitvā yaṃ yaṃ icchanti, tatra tatreva okkamantā sīhokkantavasena gacchanti. | So they go, and so they descend with the lion’s descent9 wherever they want, even skipping over many millions of eons as though they were an elision in a text. |
Comm. NT: 9. A commentarial account of the behaviour of lions will be found in the Manorathapurāṇī, commentary to AN 4:33. Vism-mhṭ says: Sīh-okkamana... Все комментарии (1) |
| Evaṃ gacchantānañca nesaṃ ñāṇaṃ yathā nāma katavālavedhaparicayassa sarabhaṅgasadisassa dhanuggahassa khitto saro antarā rukkhalatādīsu asajjamāno lakkheyeva patati, na sajjati, na virajjhati, evaṃ antarantarāsu jātīsu na sajjati, na virajjhati, asajjamānaṃ avirajjhamānaṃ icchiticchitaṭṭhānaṃyeva gaṇhāti. | And just as an arrow shot by such a master of archery expert in hair-splitting as Sarabhaṅga (see J-a V 129) always hits the target without getting held up among trees, creepers, etc., on its way, and so neither gets held up nor misses, so too, since Buddhas go in this way their knowledge does not get held up in intermediate births [412] or miss; without getting held up or missing, it seizes any instance required. | |
| Imesu ca pana pubbenivāsaṃ anussaraṇasattesu titthiyānaṃ pubbenivāsadassanaṃ khajjupanakapabhāsadisaṃ hutvā upaṭṭhāti. | 19. Among these beings with recollection of past lives, the sectarians’ vision of past lives seems like the light of a glow-worm, | |
| Pakatisāvakānaṃ dīpappabhāsadisaṃ. | that of ordinary disciples like the light of a candle, | |
| Mahāsāvakānaṃ ukkāpabhāsadisaṃ. | that of the great disciples like the light of a torch, | |
| Aggasāvakānaṃ osadhitārakappabhāsadisaṃ. | that of the chief disciples like the light of the morning star, | |
| Paccekabuddhānaṃ candappabhāsadisaṃ. | that of Paccekabuddhas like the light of the moon, | |
| Buddhānaṃ rasmisahassapaṭimaṇḍitasaradasūriyamaṇḍalasadisaṃ hutvā upaṭṭhāti. | and that of Buddhas like the glorious autumn sun’s disk with its thousand rays. | |
| Titthiyānañca pubbenivāsānussaraṇaṃ andhānaṃ yaṭṭhikoṭigamanaṃ viya hoti. | 20.Other sectarians see past lives as blind men go [tapping] with the point of a stick. | |
| Pakatisāvakānaṃ daṇḍakasetugamanaṃ viya. | Ordinary disciples do so as men who go on a log bridge. | |
| Mahāsāvakānaṃ jaṅghasetugamanaṃ viya. | The great disciples do so as men who go on a foot bridge. | |
| Aggasāvakānaṃ sakaṭasetugamanaṃ viya. | The chief disciples do so as men who go on a cart bridge. | |
| Paccekabuddhānaṃ mahājaṅghamaggagamanaṃ viya. | Paccekabuddhas do so as men who go on a main foot- path. | |
| Buddhānaṃ mahāsakaṭamaggagamanaṃ viya. | And Buddhas do so as men who go on a high road for carts. | |
| Imasmiṃ pana adhikāre sāvakānaṃ pubbenivāsānussaraṇaṃ adhippetaṃ. | 21.In this connection it is the disciples’ recollection of past lives that is intended. | |
| Tena vuttaṃ "anussaratīti khandhapaṭipāṭivasena cutipaṭisandhivasena vā anugantvā anugantvā saratī"ti. | Hence it was said above: “‘He recollects’: he recollects it following it out by the succession of aggregates, or by death and rebirth-linking” (§14). | |
| 403.Tasmā evamanussaritukāmena ādikammikena bhikkhunā pacchābhattaṃ piṇḍapātapaṭikkantena rahogatena paṭisallinena paṭipāṭiyā cattāri jhānāni samāpajjitvā abhiññāpādakacatutthajjhānato vuṭṭhāya sabbapacchimā nisajjā āvajjitabbā. | 22.So a bhikkhu who is a beginner and wants to recollect in this way should go into solitary retreat on return from his alms round after his meal. Then he should attain the four jhānas in succession and emerge from the fourth jhāna as basis for direct-knowledge. He should then advert to his most recent act of sitting down [for this purpose], next, | |
| Tato āsanapaññāpanaṃ, senāsanappavesanaṃ, pattacīvarapaṭisāmanaṃ, bhojanakālo, gāmato āgamanakālo, gāme piṇḍāya caritakālo, gāmaṃ piṇḍāya paviṭṭhakālo, vihārato nikkhamanakālo, cetiyaṅgaṇabodhiyaṅgaṇavandanakālo, pattadhovanakālo, pattapaṭiggahaṇakālo, pattapaṭiggahaṇato yāva mukhadhovanā katakiccaṃ, paccūsakāle katakiccaṃ, majjhimayāme katakiccaṃ, paṭhamayāme katakiccanti evaṃ paṭilomakkamena sakalaṃ rattindivaṃ katakiccaṃ āvajjitabbaṃ. | to the preparation of the seat, to the entry into the lodging, to the putting away of the bowl and [outer] robe, to the time of eating, to the time of returning from the village, to the time of wandering for alms in the village, to the time of entering the village, to the time of setting out from the monastery, to the time of paying homage at the shrine terrace and the Enlightenment-tree terrace, to the time of washing the bowl, to the time of picking up the bowl, to the things done from the time of picking up the bowl back to the mouth washing, to the things done in the early morning, to the things done in the middle watch, in the first watch. In this way he should advert to all the things done during the whole night and day in reverse order. | |
| Ettakaṃ pana pakaticittassapi pākaṭaṃ hoti. | 23.While this much, however, is evident even to his normal consciousness, | |
| Parikammasamādhicittassa pana atipākaṭameva. | it is especially evident to his preliminary-work consciousness. | |
| Sace panettha kiñci na pākaṭaṃ hoti, puna pādakajjhānaṃ samāpajjitvā vuṭṭhāya āvajjitabbaṃ. | But if anything there is not evident, he should again attain the basic jhāna, emerge and advert. | |
| Ettakena dīpe jalite viya pākaṭaṃ hoti. | By so doing it becomes as evident as when a lamp is lit. | |
| Evaṃ paṭilomakkameneva dutiyadivasepi tatiyacatutthapañcamadivasepi dasāhepi aḍḍhamāsepi māsepi yāva saṃvaccharāpi katakiccaṃ āvajjitabbaṃ. | And so, in reverse order too, he should advert to the things done on the second day back, and on the third, fourth and fifth day, and in the ten days, and in the fortnight, and as far back as a year. | |
| Eteneva upāyena dasavassāni vīsativassānīti yāva imasmiṃ bhave attano paṭisandhi, tāva āvajjantena purimabhave cutikkhaṇe pavattitanāmarūpaṃ āvajjitabbaṃ. | 24.When by these means he adverts to ten years, twenty years, and so on as far back as his own rebirth-linking in this existence, [413] he should advert to the mentality-materiality occurring at the moment of death in the preceding existence; | |
| Pahoti hi paṇḍito bhikkhu paṭhamavāreneva paṭisandhiṃ ugghāṭetvā cutikkhaṇe nāmarūpamārammaṇaṃ kātuṃ. | for a wise bhikkhu is able at the first attempt to remove10 the rebirth-linking and make the mentality-materiality at the death moment his object. |
Comm. NT: 10. Ugghaṭetvā: see X.6; the word is obviously used here in the same sense. Все комментарии (1) |
| Yasmā pana purimabhave nāmarūpaṃ asesaṃ niruddhaṃ aññaṃ uppannaṃ, tasmā taṃ ṭhānaṃ āhundarikaṃ andhatamamiva hoti duddasaṃ duppaññena. | 25.But the mentality-materiality in the previous existence has ceased without remainder and another has arisen, and consequently that instance is, as it were, shut away in darkness, and it is hard for one of little understanding to see it. | |
| Tenāpi "na sakkomahaṃ paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpamārammaṇaṃ kātu"nti dhuranikkhepo na kātabbo. | Still he should not give up the task, thinking, “I am unable to remove the rebirth- linking and make the mentality-materiality that occurred at the death moment my object.” | |
| Tadeva pana pādakajjhānaṃ punappunaṃ samāpajjitabbaṃ. | On the contrary, he should again and again attain that same basic jhāna, | |
| Tato ca vuṭṭhāya vuṭṭhāya taṃ ṭhānaṃ āvajjitabbaṃ. | and each time he emerges he should advert to that instance. | |
| Evaṃ karonto hi seyyathāpi nāma balavā puriso kūṭāgārakaṇṇikatthāya mahārukkhaṃ chindanto sākhāpalāsacchedanamatteneva pharasudhārāya vipannāya mahārukkhaṃ chindituṃ asakkontopi dhuranikkhepaṃ akatvāva kammārasālaṃ gantvā tikhiṇaṃ pharasuṃ kārāpetvā puna āgantvā chindeyya, puna vipannāya ca punapi tatheva kāretvā chindeyya. | 26.Just as when a strong man is felling a big tree for the purpose of making the peak of a gable, but is unable to fell the big tree with an axe blade blunted by lopping the branches and foliage, still he does not give up the task; on the contrary, he goes to a smithy and has his axe sharpened, after which he returns and continues chopping the tree; and when the axe again gets blunt, he does as before and continues chopping it; | |
| So evaṃ chindanto chinnassa chinnassa puna chetabbābhāvato acchinnassa ca chedanato nacirasseva mahārukkhaṃ pāteyya, evamevaṃ pādakajjhānā vuṭṭhāya pubbe āvajjitaṃ anāvajjitvā paṭisandhimeva āvajjanto nacirasseva paṭisandhiṃ ugghāṭetvā cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ kareyyāti. | and as he goes on chopping it in this way, the tree falls at length, because each time there is no need to chop again what has already been chopped and what has not yet been chopped gets chopped; so too, when he emerges from the basic jhāna, instead of adverting to what he has already adverted to, he should advert only to the rebirth-linking, and at length he removes the rebirth-linking and makes the mentality-materiality that occurred at the death moment his object. | |
| Kaṭṭhaphālakakesohārakādīhipi ayamattho dīpetabbo. | And this meaning should also be illustrated by means of the wood cutter and the hair-cutter as well. | |
| Tattha pacchimanisajjato pabhuti yāva paṭisandhito ārammaṇaṃ katvā pavattaṃ ñāṇaṃ pubbenivāsañāṇaṃ nāma na hoti. | 27. Herein, the knowledge that occurs making its object the period from the last sitting down for this purpose back to the rebirth-linking is not called knowledge of recollection of past lives; | |
| Taṃ pana parikammasamādhiñāṇaṃ nāma hoti. | but it is called preliminary-work- concentration knowledge; | |
| Atītaṃsañāṇantipi eke vadanti. | and some call it “knowledge of the past” (atītaṃsa- ñāṇa), | |
| Taṃ rūpāvacaraṃ sandhāya na yujjati. | but that is inappropriate to the fine-material sphere. | |
| Yadā panassa bhikkhuno paṭisandhiṃ atikkamma cutikkhaṇe pavattitanāmarūpaṃ ārammaṇaṃ katvā manodvārāvajjanaṃ uppajjati, tasmiñca niruddhe tadevārammaṇaṃ katvā cattāri pañca vā javanāni javanti. | However, when this bhikkhu has got back beyond the rebirth-linking, there arises in him mind-door adverting making its object the mentality-materiality that occurred at the death moment. And when that has ceased, then either four or five impulsions impel making that their object too. | |
| Sesaṃ pubbe vuttanayeneva purimāni parikammādināmakāni kāmāvacarāni honti. | The first of these, called “preliminary-work,” etc., in the way already described (§5), are of the sense sphere. | |
| Pacchimaṃ rūpāvacaraṃ catutthajjhānikaṃ appanācittaṃ. | The last is a fine-material absorption consciousness of the fourth jhāna. | |
| Tadāssa yaṃ tena cittena saha ñāṇaṃ uppajjati, idaṃ pubbenivāsānussatiñāṇaṃ nāma. | The knowledge that arises in him then together with that consciousness is what is called, “knowledge of recollection of past lives.” | |
| Tena ñāṇena sampayuttāya satiyā anekavihitaṃ pubbenivāsaṃ anussarati. | It is with the mindfulness (memory) associated with that knowledge that he “recollects his manifold past lives, | |
| Seyyathidaṃ, ekampi jātiṃ dvepi jātiyo - pe - iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussaratīti (dī. ni. 1.244). | that is to say, one birth, two births, …”[414] thus with details and particulars he recollects his manifold past lives (D I 81). | |
| 404.Tattha ekampi jātinti ekampi paṭisandhimūlaṃ cutipariyosānaṃ ekabhavapariyāpannaṃ khandhasantānaṃ. | 28. Herein, one birth is the continuity of aggregates included in a single becoming starting with rebirth-linking and ending with death. | |
| Esa nayo dvepi jātiyotiādīsupi. | So too with two births, and the rest. | |
| Anekepi saṃvaṭṭakappetiādīsu pana parihāyamāno kappo saṃvaṭṭakappo, vaḍḍhamāno vivaṭṭakappoti veditabbo. | But in the case of many eons of world contraction, etc., it should be understood that the aeon of world contraction is an aeon of diminution and the aeon of world expansion is an aeon of increase. | |
| Tattha saṃvaṭṭena saṃvaṭṭaṭṭhāyīgahito hoti, taṃmūlakattā. | 29. Herein, what supersedes the contraction is included in the contraction since it is rooted in it; | |
| Vivaṭṭena ca vivaṭṭaṭṭhāyī, evañhi sati yāni tāni "cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. | and so too what supersedes the expansion is included in the expansion. This being so, it includes what is stated thus: “Bhikkhus, there are four incalculables of the aeon. | |
| Katamāni cattāri? | What four? | |
| Saṃvaṭṭo, saṃvaṭṭaṭṭhāyī, vivaṭṭo, vivaṭṭaṭṭhāyīti (a. ni. 4.156 thokaṃ visadisaṃ) vuttāni, tāni pariggahitāni honti. | The contraction, what supersedes the contraction, the expansion, and what supersedes the expansion” (A II 142 abbreviated). | |
| Tattha tayo saṃvaṭṭā – āposaṃvaṭṭo, tejosaṃvaṭṭo, vāyosaṃvaṭṭoti. | 30. Herein, there are three kinds of contraction: contraction due to water, contraction due to fire, and contraction due to air (see MN 28). | |
| Tisso saṃvaṭṭasīmā – ābhassarā, subhakiṇhā, vehapphalāti. | Also there are three limits to the contraction; the Ābhassara (Streaming-radiance) Brahmā- world, that of the Subhakiṇha (Refulgent-glory), and that of the Vehapphala (Great-fruit). | |
| Yadā kappo tejena saṃvaṭṭati, ābhassarato heṭṭhā agginā ḍayhati. | When the aeon contracts owing to fire, all below the Ābhassara [Brahmā-world] is burnt up by fire. | |
| Yadā āpena saṃvaṭṭati, subhakiṇhato heṭṭhā udakena vilīyati. | When it contracts owing to water, it is all dissolved by water up to the Subhakiṇha [Brahmā-world]. | |
| Yadā vāyunā saṃvaṭṭati, vehapphalato heṭṭhā vātena viddhaṃsati. | When it contracts owing to air, it is all demolished by wind up to the Vehapphala [Brahmā-world]. | |
| Vitthārato pana sadāpi ekaṃ buddhakhettaṃ vinassati. | 31.In breadth it is always one of the Buddha-fields that is destroyed. | |
| Buddhakhettaṃ nāma tividhaṃ hoti – jātikhettaṃ, āṇākhettaṃ, visayakhettañca. | For the Buddha-fields are of three kinds, that is, the field of birth, the field of authority, and the field of scope. | |
| Tattha jātikhettaṃ dasasahassacakkavāḷapariyantaṃ hoti. | Herein, the field of birth is limited by the ten thousand world-spheres | |
| Yaṃ tathāgatassa paṭisandhigahaṇādīsu kampati. | that quaked on the Perfect One’s taking rebirth-linking, and so on. | |
| Āṇākhettaṃ koṭisatasahassacakkavāḷapariyantaṃ, yattha ratanasuttaṃ (khu. pā. 6.1 ādayo) khandhaparittaṃ (cūḷava. 251; a. ni. 4.67) dhajaggaparittaṃ (saṃ. ni. 1.249) āṭānāṭiyaparittaṃ (dī. ni. 3.275 ādayo) moraparittanti (jā. 1.2.17-18) imesaṃ parittānaṃ ānubhāvo vattati. | The field of authority is limited by the hundred thousand million world-spheres where the following safeguards (paritta) are efficacious, that is, the Ratana Sutta (Sn p.39), the Khandha Paritta (Vin II 109; A II 72), the Dhajagga Paritta (S I 218), the Āṭānāṭiya Paritta (D III 194), and the Mora Paritta (J-a II 33). | |
| Visayakhettaṃ anantamaparimāṇaṃ. | The field of scope is boundless, immeasurable: | |
| Yaṃ "yāvatā vā pana ākaṅkheyyā"ti (a. ni. 3.81) vuttaṃ, yattha yaṃ yaṃ tathāgato ākaṅkhati, taṃ taṃ jānāti. | “As far as he wishes” (A I 228), it is said. The Perfect One knows anything anywhere that he wishes. | |
| Evametesu tīsu buddhakhettesu ekaṃ āṇākhettaṃ vinassati. | So one of these three Buddha- fields, that is to say, the field of authority is destroyed. | |
| Tasmiṃ pana vinassante jātikhettampi vinaṭṭhameva hoti. | But when that is being destroyed, the field of birth also gets destroyed. | |
| Vinassantañca ekatova vinassati, saṇṭhahantampi ekato saṇṭhahati. | And that happens simultaneously; and when it is reconstituted, that happens simultaneously (cf. M-a IV 114). | |
| Tassevaṃ vināso ca saṇṭhahanañca veditabbaṃ. | 32.Now, it should be understood how its destruction and reconstitution come about thus. | |
| 405.Yasmiṃ hi samaye kappo agginā nassati, āditova kappavināsakamahāmegho vuṭṭhahitvā koṭisatasahassacakkavāḷe ekaṃ mahāvassaṃ vassati. | On the occasion when the aeon is destroyed by fire [415] first of all a great cloud heralding the aeon’s destruction appears, and there is a great downpour all over the hundred thousand million world-spheres. | |
| Manussā tuṭṭhahaṭṭhā sabbabījāni nīharitvā vapanti. | People are delighted, and they bring out all their seeds and sow them. | |
| Sassesu pana gokhāyitakamattesu jātesu gadrabharavaṃ ravanto ekabindumpi na vassati, tadā pacchinnaṃ pacchinnameva vassaṃ hoti. | But when the sprouts have grown enough for an ox to graze, then not a drop of rain falls any more even when the asses bray. Rain is withheld from then on. | |
| Idaṃ sandhāya hi bhagavatā "hoti kho so, bhikkhave, samayo yaṃ bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassatī"ti (a. ni. 7.66) vuttaṃ. | This is what the Blessed One referred to when he said: “Bhikkhus, an occasion comes when for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years, there is no rain” (A IV 100). | |
| Vassūpajīvino sattā kālaṅkatvā brahmaloke nibbattanti, pupphaphalūpajīviniyo ca devatā. | Beings that live by rain die and are reborn in the Brahmā-world, and so are the deities that live on flowers and fruits. | |
| Evaṃ dīghe addhāne vītivatte tattha tattha udakaṃ parikkhayaṃ gacchati, athānupubbena macchakacchapāpi kālaṅkatvā brahmaloke nibbattanti, nerayikasattāpi. | 33.When a long period has passed in this way, the water gives out here and there. Then in due course the fishes and turtles die and are reborn in the Brahmā- world, and so are the beings in hell. | |
| Tattha nerayikā sattamasūriyapātubhāve vinassantīti eke. | Some say that the denizens of hell perish there with the appearance of the seventh sun (§41). | |
| Jhānaṃ vinā natthi brahmaloke nibbatti, etesañca keci dubbhikkhapīḷitā keci abhabbā jhānādhigamāya, te kathaṃ tattha nibbattantīti. | Now, there is no rebirth in the Brahmā-world without jhāna; and some of them, being obsessed with the scarcity of food, are unable to attain jhāna, so how are they reborn there? | |
| Devaloke paṭiladdhajjhānavasena. | By means of jhāna obtained in the [sense-sphere] divine world. | |
| Tadā hi "vassasatasahassassaccayena kappuṭṭhānaṃ bhavissatī"ti lokabyūhā nāma kāmāvacaradevā muttasirā vikiṇṇakesā rudamukhā assūni hatthehi puñchamānā rattavatthanivatthā ativiya virūpavesadhārino hutvā manussapathe vicarantā evaṃ ārocenti "mārisā ito vassasatasahassassaccayena kappavuṭṭhānaṃ bhavissati, ayaṃ loko vinassissati, mahāsamuddopi ussussissati, ayañca mahāpathavī sineru ca pabbatarājā uddayhissanti vinassissanti. | 34.For then the sense-sphere deities called world-marshal (loka-byūha) deities come to know that at the end of a hundred thousand years there will be the emergence of an aeon, and they travel up and down the haunts of men, their heads bared, their hair dishevelled, with piteous faces, mopping their tears with their hands, clothed in dyed cloth, and wearing their dress in great disorder. They make this announcement: “Good sirs, good sirs, at the end of a hundred thousand years from now there will be the emergence of an aeon. This world will be destroyed. Even the ocean will dry up. This great earth, and the Sineru King of Mountains, will be consumed and destroyed. | |
| Yāva brahmalokā lokavināso bhavissati. | The destruction of the earth will extend as far as the Brahmā-world. | |
| Mettaṃ mārisā bhāvetha, karuṇaṃ, muditaṃ, upekkhaṃ mārisā bhāvetha, mātaraṃ upaṭṭhahatha, pitaraṃ upaṭṭhahatha, kule jeṭṭhāpacāyino hothā"ti. | Develop loving-kindness, good sirs, develop compassion, gladness, equanimity, good sirs. Care for your mothers, care for your fathers, honour the elders of your clans.” | |
| Tesaṃ vacanaṃ sutvā yebhuyyena manussā ca bhummadevatā ca saṃvegajātā aññamaññaṃ muducittā hutvā mettādīni puññāni karitvā devaloke nibbattanti. | 35. When human beings and earth deities hear their words, they mostly are filled with a sense of urgency. They become kind to each other and make merit with loving-kindness, etc., and so they are reborn in the divine world. | |
| Tattha dibbasudhābhojanaṃ bhuñjitvā vāyokasiṇe parikammaṃ katvā jhānaṃ paṭilabhanti. | There they eat divine food, and they do the preliminary work on the air kasiṇa and acquire jhāna. | |
| Tadaññe pana aparāpariyavedanīyena kammena devaloke nibbattanti. | Others, however, are reborn in a [sense-sphere] divine world through kamma to be experienced in a future life. | |
| Aparāpariyavedanīyakammarahito hi saṃsāre saṃsaramāno satto nāma natthi. | For there is no being traversing the round of rebirths who is destitute of kamma to be experienced in a future life. | |
| Tepi tattha tatheva jhānaṃ paṭilabhanti. | They too acquire jhāna there in the same way. | |
| Evaṃ devaloke paṭiladdhajjhānavasena sabbepi brahmaloke nibbattantīti. | [416] All are eventually reborn in the Brahmā-world by acquiring jhāna in a [sense-sphere] divine world in this way. | |
| Vassūpacchedato pana uddhaṃ dīghassa addhuno accayena dutiyo sūriyo pātubhavati. | 36.However, at the end of a long period after the withholding of the rain, a second sun appears. | |
| Vuttampi cetaṃ bhagavatā "hoti kho so, bhikkhave, samayo"ti sattasūriyaṃ (a. ni. 7.66) vitthāretabbaṃ. | And this is described by the Blessed One in the way beginning, “Bhikkhus, there is the occasion when …” (A IV 100), and the Sattasuriya Sutta should be given in full. | |
| Pātubhūte ca pana tasmiṃ neva rattiparicchedo, na divāparicchedo paññāyati. | Now, when that has appeared, there is no more telling night from day; | |
| Eko sūriyo uṭṭheti, eko atthaṃ gacchati. | as one sun sets, the other rises. | |
| Avicchinnasūriyasantāpova loko hoti. | The world is uninterruptedly scorched by the suns. | |
| Yathā ca pakatisūriye sūriyadevaputto hoti, evaṃ kappavināsakasūriye natthi. | But there is no sun deity in the aeon- destruction sun as there is in the ordinary sun.11 |
Comm. NT: 11.
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| Tattha pakatisūriye vattamāne ākāse valāhakāpi dhūmasikhāpi caranti. | Now, when the ordinary sun is present, thunder clouds and mare’s-tail vapours cross the skies. | |
| Kappavināsakasūriye vattamāne vigatadhūmavalāhakaṃ ādāsamaṇḍalaṃ viya nimmalaṃ nabhaṃ hoti. | But when the aeon-destruction sun is present, the sky is as blank as the disk of a looking- glass and destitute of clouds and vapour. | |
| Ṭhapetvā pañca mahānadiyo sesakunnadīādīsu udakaṃ sussati. | Beginning with the rivulet, the water in all the rivers except the five great rivers12 dries up. |
Comm. NT: 12.
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| Tatopi dīghassa addhuno accayena tatiyo sūriyo pātubhavati. | 37.After that, at the end of a long period, a third sun appears. | |
| Yassa pātubhāvā mahānadiyopi sussanti. | And when that has appeared, the great rivers dry up too. | |
| Tatopi dīghassa addhuno accayena catuttho sūriyo pātubhavati. | 38.After that, at the end of a long period, a fourth sun appears. | |
| Yassa pātubhāvā himavati mahānadīnaṃ pabhavā "sīhapapāto haṃsapātano kaṇṇamuṇḍako rathakāradaho anotattadaho chaddantadaho kuṇāladaho"ti ime satta mahāsarā sussanti. | And when that has appeared, the seven great lakes in Himalaya, the sources of the great rivers, dry up, that is to say: Sīhapapāta, Haṃsapātana,13 Kaṇṇamuṇḍaka, Rathakāra, Anotatta, Chaddanta, and Kuṇāla. |
Comm. NT: 13.
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| Tatopi dīghassa addhuno accayena pañcamo sūriyo pātubhavati. | 39.After that, at the end of a long period, a fifth sun appears, | |
| Yassa pātubhāvā anupubbena mahāsamudde aṅgulipabbatemanamattampi udakaṃ na saṇṭhāti. | and when that has appeared, there eventually comes to be not enough water left in the great ocean to wet one finger joint. | |
| Tatopi dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. | 40.After that, at the end of a long period, a sixth sun appears, | |
| Yassa pātubhāvā sakalacakkavāḷaṃ ekadhūmaṃ hoti. | and when that has appeared, the whole world-sphere becomes nothing but vapour, | |
| Pariyādiṇṇasinehaṃ dhūmena. | all its moisture being evaporated. | |
| Yathā cidaṃ, evaṃ koṭisatasahassacakkavāḷānipi. | And the hundred thousand million world-spheres are the same as this one. | |
| Tatopi dīghassa addhuno accayena sattamo sūriyo pātubhavati. | 41.After that, at the end of a long period, a seventh sun appears. | |
| Yassa pātubhāvā sakalacakkavāḷaṃ ekajālaṃ hoti saddhiṃ koṭisatasahassacakkavāḷehi. | And when that has appeared, the whole world-sphere together with the hundred thousand million other world-spheres catches fire. | |
| Yojanasatikādibhedāni sinerukūṭānipi palujjitvā ākāseyeva antaradhāyanti. | Even the summits of Sineru, a hundred leagues and more high, crumble and vanish into space. | |
| Sā aggijālā uṭṭhahitvā cātumahārājike gaṇhāti. | The conflagration mounts up and invades the realm of the Four Kings. | |
| Tattha kanakavimānaratanavimānamaṇivimānāni jhāpetvā tāvatiṃsabhavanaṃ gaṇhāti. | When it has burnt up all the golden palaces, the jewelled palaces and the crystal palaces there, it invades the Realm of the Thirty-three. | |
| Eteneva upāyena yāva paṭhamajjhānabhūmiṃ gaṇhāti. | And so it goes right on up to the plane of the first jhāna. | |
| Tattha tayopi brahmaloke jhāpetvā ābhassare āhacca tiṭṭhati. | When it has burnt three [lower] Brahmā-worlds, it stops there at the Ābhassara- world. | |
| Sā yāva aṇumattampi saṅkhāragataṃ atthi, tāva na nibbāyati. | [417] As long as any formed thing (formation) the size of an atom still exists it does not go out; | |
| Sabbasaṅkhāraparikkhayā pana sappitelajhāpanaggisikhā viya chārikampi anavasesetvā nibbāyati. | but it goes out when all formed things have been consumed. And like the flame that burns ghee and oil, it leaves no ash. | |
| Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāro. | 42. The upper space is now all one with the lower space in a vast gloomy darkness. | |
| 406.Atha dīghassa addhuno accayena mahāmegho uṭṭhahitvā paṭhamaṃ sukhumaṃ sukhumaṃ vassati. | Then at the end of a long period a great cloud arises, and at first it rains gently, | |
| Anupubbena kumudanāḷayaṭṭhimusalatālakkhandhādippamāṇāhi dhārāhi vassanto koṭisatasahassacakkavāḷesu sabbaṃ daḍḍhaṭṭhānaṃ pūretvā antaradhāyati. | and then it rains with ever heavier deluges, like lotus stems, like rods, like pestles, like palm trunks, more and more. And so it pours down upon all burnt areas in the hundred thousand million world-spheres till they disappear. | |
| Taṃ udakaṃ heṭṭhā ca tiriyañca vāto samuṭṭhahitvā ghanaṃ karoti parivaṭumaṃ paduminipatte udakabindusadisaṃ. | Then the winds (forces) beneath and all around that water rise up and compact it and round it, like water drops on a lotus leaf. | |
| Kathaṃ tāva mahantaṃ udakarāsiṃ ghanaṃ karotīti ce? | How do they compact the great mass of water? | |
| Vivarasampadānato. | By making gaps; | |
| Tañhissa tamhi tamhi vivaraṃ deti. | for the wind makes gaps in it here and there. | |
| Taṃ evaṃ vātena sampiṇḍiyamānaṃ ghanaṃ kariyamānaṃ parikkhayamānaṃ anupubbena heṭṭhā otarati. | 43. Being thus compressed by the air, compacted and reduced, it gradually subsides. | |
| Otiṇṇe otiṇṇe udake brahmalokaṭṭhāne brahmalokā, upari catukāmāvacaradevalokaṭṭhāne ca devalokā pātubhavanti. | As it sinks, the [lower] Brahmā-world reappears in its place, and worlds divine reappear in the places of the four upper divine worlds of the sensual sphere.14 |
Comm. NT: 14.
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| Purimapathaviṭṭhānaṃ otiṇṇe pana balavavātā uppajjanti. | But when it has sunk to the former earth’s level, strong winds (forces) arise and | |
| Te taṃ pihitadvāre dhamakaraṇe ṭhitaudakamiva nirassāsaṃ katvā rundhanti. | they stop it and hold it stationary, like the water in a water pot when the outlet is plugged. | |
| Madhurodakaṃ parikkhayaṃ gacchamānaṃ upari rasapathaviṃ samuṭṭhāpeti. | As the fresh water gets used up, the essential humus makes its appearance on it. | |
| Sā vaṇṇasampannā ceva hoti gandharasasampannā ca nirudakapāyāsassa upari paṭalaṃ viya. | That possesses colour, smell and taste, like the surface film on milk rice when it dries up. | |
| Tadā ca ābhassarabrahmaloke paṭhamatarābhinibbattā sattā āyukkhayā vā puññakkhayā vā tato cavitvā idhūpapajjanti. | 44.Then the beings that were reborn first in the Brahmā-world of Streaming- radiance (Ābhassara) fall from there with the exhaustion of their life span, or when their merit is exhausted, and they reappear here. | |
| Te honti sayaṃpabhā antalikkhacarā. | They are self-luminous and wander in the sky. | |
| Te aggaññasutte (dī. ni. 3.119) vuttanayena taṃ rasapathaviṃ sāyitvā taṇhābhibhūtā āluppakārakaṃ paribhuñjituṃ upakkamanti. | On eating the essential humus, as is told in the Aggañña Sutta (D III 85), they are overcome by craving, and they busy themselves in making lumps of it to eat. | |
| Atha nesaṃ sayaṃpabhā antaradhāyati, andhakāro hoti. | Then their self-luminosity vanishes, and it is dark. | |
| Te andhakāraṃ disvā bhāyanti. | They are frightened when they see the darkness. | |
| Tato nesaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayantaṃ paripuṇṇapaṇṇāsayojanaṃ sūriyamaṇḍalaṃ pātubhavati, te taṃ disvā "ālokaṃ paṭilabhimhā"ti haṭṭhatuṭṭhā hutvā "amhākaṃ bhītānaṃ bhayaṃ nāsetvā sūrabhāvaṃ janayanto uṭṭhito, tasmā "sūriyo hotū"ti sūriyotvevassa nāmaṃ karonti. | 45.Then in order to remove their fears and give them courage, the sun’s disk appears full fifty leagues across. They are delighted to see it, thinking, “We have light,” and they say, “It has appeared in order to allay our fears and give us courage (sūrabhāva), so let it be called ‘sun’ (suriya).” So they give it the name “sun” (suriya). | |
| Atha sūriye divasaṃ ālokaṃ katvā atthaṅgate yampi ālokaṃ labhimhā, sopi no naṭṭhoti puna bhītā honti. | Now, when the sun has given light for a day, it sets. Then they are frightened again, thinking, “We have lost the light we had,” | |
| Tesaṃ evaṃ hoti "sādhu vatassa sace aññaṃ ālokaṃ labheyyāmā"ti. | and they think, “How good if we had another light! ” [418] | |
| Tesaṃ cittaṃ ñatvā viya ekūnapaṇṇāsayojanaṃ candamaṇḍalaṃ pātubhavati. | 46.As if knowing their thought, the moon’s disk appears, forty-nine leagues across. | |
| Te taṃ disvā bhiyyoso mattāya haṭṭhatuṭṭhā hutvā "amhākaṃ chandaṃ ñatvā viya uṭṭhito, tasmā cando hotū"ti candotvevassa nāmaṃ karonti. | On seeing it they are still more delighted, and they say, “It has appeared, seeming as if it knew our desire (chanda), so let it be called ‘moon’ (canda).” So they give it the name “moon” (canda). | |
| Evaṃ candimasūriyesu pātubhūtesu nakkhattāni tārakarūpāni pātubhavanti. | 47.After the appearance of the moon and sun in this way, the stars appear in their constellations. | |
| Tato pabhuti rattindivā paññāyanti, anukkamena ca māsaddhamāsautusaṃvaccharā. | After that, night and day are made known, and in due course, the month and half month, the season, and the year. | |
| Candimasūriyānaṃ pana pātubhūtadivaseyeva sinerucakkavāḷahimavantapabbatā pātubhavanti. | 48. On the day the moon and sun appear, the mountains of Sineru, of the World-sphere and of Himalaya appear too. | |
| Te ca kho apubbaṃ acarimaṃ phagguṇapuṇṇamadivaseyeva pātubhavanti. | And they appear on the full-moon day of the month of Phagguna (March), neither before nor after. | |
| Kathaṃ? | How? | |
| Yathā nāma kaṅgubhatte paccamāne ekappahāreneva pupphuḷakāni uṭṭhahanti. | Just as, when millet is cooking and bubbles arise, | |
| Eke padesā thūpathūpā honti, eke ninnaninnā, eke samasamā. | then simultaneously, some parts are domes, some hollow, and some flat, | |
| Evamevaṃ thūpathūpaṭṭhāne pabbatā honti, ninnaninnaṭṭhāne samuddā, samasamaṭṭhāne dīpāti. | so too, there are mountains in the domed places, seas in the hollow places, and continents (islands) in the flat places. | |
| Atha tesaṃ sattānaṃ rasapathaviṃ paribhuñjantānaṃ kamena ekacce vaṇṇavanto, ekacce dubbaṇṇā honti. | 49. Then, as these beings make use of the essential humus, gradually some become handsome and some ugly. | |
| Tattha vaṇṇavanto dubbaṇṇe atimaññanti. | The handsome ones despise the ugly ones. | |
| Tesaṃ atimānapaccayā sāpi rasapathavī antaradhāyati. | Owing to their contempt the essential humus vanishes | |
| Bhūmipappaṭako pātubhavati. | and an outgrowth from the soil appears. | |
| Atha nesaṃ teneva nayena sopi antaradhāyati. | Then that vanishes in the same way | |
| Padālatā pātubhavati. | and the badālatā creeper appears. | |
| Teneva nayena sāpi antaradhāyati. | That too vanishes in the same way | |
| Akaṭṭhapāko sāli pātubhavati akaṇo athuso suddho sugandho taṇḍulapphalo. | and the rice without red powder or husk that ripens without tilling appears, a clean sweet-smelling rice fruit. | |
| Tato nesaṃ bhājanāni uppajjanti. | 50.Then vessels appear. | |
| Te sāliṃ bhājane ṭhapetvā pāsāṇapiṭṭhiyā ṭhapenti, sayameva jālasikhā uṭṭhahitvā taṃ pacati. | These beings put the rice into the vessels, which they put on the tops of stones. A flame appears spontaneously and cooks it. | |
| So hoti odano sumanajātipupphasadiso, na tassa sūpena vā byañjanena vā karaṇīyaṃ atthi. | The cooked rice resembles jasmine flowers. It has no need of sauces and curries, | |
| Yaṃ yaṃ rasaṃ bhuñjitukāmā honti, taṃ taṃ rasova hoti. | since it has whatever flavour they want to taste. | |
| Tesaṃ taṃ oḷārikaṃ āhāraṃ āharayataṃ tato pabhuti muttakarīsaṃ sañjāyati. | 51.As soon as they eat this gross food, urine and excrement appear in them. | |
| Atha nesaṃ tassa nikkhamanatthāya vaṇamukhāni pabhijjanti, purisassa purisabhāvo, itthiyāpi itthibhāvo pātubhavati. | Then wound orifices break open in them to let these things out. The male sex appears in the male, and the female sex in the female. | |
| Tatra sudaṃ itthī purisaṃ, puriso ca itthiṃ ativelaṃ upanijjhāyati. | Then the females brood over the males, and the males over the females for a long time. | |
| Tesaṃ ativelaṃ upanijjhāyanapaccayā kāmapariḷāho uppajjati. | Owing to this long period of brooding, the fever of sense desires arises. | |
| Tato methunadhammaṃ paṭisevanti. | After that they practice sexual intercourse. | |
| Te asaddhammapaṭisevanapaccayā viññūhi garahiyamānā viheṭhiyamānā tassa asaddhammassa paṭicchādanahetu agārāni karonti. | 52.[419] For their [overt] practice of evil they are censured and punished by the wise, and so they build houses for the purpose of concealing the evil. | |
| Te agāraṃ ajjhāvasamānā anukkamena aññatarassa alasajātikassa sattassa diṭṭhānugatiṃ āpajjantā sannidhiṃ karonti. | When they live in houses, they eventually fall in with the views of the more lazy, and they make stores of food. | |
| Tato pabhuti kaṇopi thusopi taṇḍulaṃ pariyonandhati, lāyitaṭṭhānampi na paṭivirūhati. | As soon as they do that, the rice becomes enclosed in red powder and husks and no longer grows again of itself in the place where it was reaped. | |
| Te sannipatitvā anutthunanti "pāpakā vata bho dhammā sattesu pātubhūtā, mayaṃ hi pubbe manomayā ahumhā"ti aggaññasutte (dī. ni. 3.128) vuttanayena vitthāretabbaṃ. | They meet together and bemoan the fact, “Evil has surely made its appearance among beings; for formerly we were mind-made …” (D III 90), and all this should be given in full in the way described in the Aggañña Sutta. | |
| Tato mariyādaṃ ṭhapenti. | 53.After that, they set up boundaries. | |
| Atha aññataro satto aññassa bhāgaṃ adinnaṃ ādiyati. | Then some being takes a portion given to another. | |
| Taṃ dvikkhattuṃ paribhāsetvā tatiyavāre pāṇileṭṭudaṇḍehi paharanti. | After he has been twice rebuked, at the third time they come to blows with fists, clods, sticks, and so on. | |
| Te evaṃ adinnādānagarahamusāvādadaṇḍādānesu uppannesu sannipatitvā cintayanti "yaṃnūna mayaṃ ekaṃ sattaṃ sammanneyyāma, yo no sammā khīyitabbaṃ khīyeyya, garahitabbaṃ garaheyya, pabbājetabbaṃ pabbājeyya, mayaṃ panassa sālīnaṃ bhāgaṃ anuppadassāmā"ti. | When stealing, censuring, lying, resorting to sticks, etc., have appeared in this way, they meet together, thinking, “Suppose we elect a being who would reprove those who should be reproved, censure those who should be censured, and banish those who should be banished, and suppose we keep him supplied with a portion of the rice? ” (D III 92). | |
| Evaṃ katasanniṭṭhānesu pana sattesu imasmiṃ tāva kappe ayameva bhagavā bodhisattabhūto tena samayena tesu sattesu abhirūpataro ca dassanīyataro ca mahesakkhataro ca buddhisampanno paṭibalo niggahapaggahaṃ kātuṃ. | 54. When beings had come to an agreement in this way in this aeon, firstly this Blessed One himself, who was then the Bodhisatta (Being due to be Enlightened), was the handsomest, the most comely, the most honourable, and was clever and capable of exercising the effort of restraint. | |
| Te taṃ upasaṅkamitvā yācitvā sammanniṃsu. | They approached him, asked him, and elected him. | |
| So tena mahājanena sammatoti mahāsammato, khettānaṃ adhipatīti khattiyo, dhammena samena pare rañjetīti rājāti tīhi nāmehi paññāyittha. | Since he was recognized (sammata) by the majority (mahā-jana) he was called Mahā Sammata. Since he was lord of the fields (khetta) he was called khattiya (warrior noble). Since he promoted others’ good (rañjeti) righteously and equitably he was a king (rājā). This is how he came to be known by these names. | |
| Yañhi loke acchariyaṭṭhānaṃ, bodhisattova tattha ādipurisoti evaṃ bodhisattaṃ ādiṃ katvā khattiyamaṇḍale saṇṭhite anupubbena brāhmaṇādayopi vaṇṇā saṇṭhahiṃsu. | For the Bodhisatta himself is the first man concerned in any wonderful innovation in the world. So after the khattiya circle had been established by making the Bodhisatta the first in this way, the brahmans and the other castes were founded in due succession. | |
| Tattha kappavināsakamahāmeghato yāva jālupacchedo, idamekaṃ asaṅkhyeyyaṃ saṃvaṭṭoti vuccati. | 55. Herein, the period from the time of the great cloud heralding the aeon’s destruction up till the ceasing of the flames constitutes one incalculable, and that is called the “contraction.” | |
| Kappavināsakajālupacchedato yāva koṭisatasahassacakkavāḷaparipūrako sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ saṃvaṭṭaṭṭhāyīti vuccati. | That from the ceasing of the flames of the aeon destruction up till the great cloud of rehabilitation, which rains down upon the hundred thousand million world-spheres, constitutes the second incalculable, and that is called, “what supersedes the contraction.” | |
| Sampattimahāmeghato yāva candimasūriyapātubhāvo, idaṃ tatiyaṃ asaṅkhyeyyaṃ vivaṭṭoti vuccati. | That from the time of the great cloud of rehabilitation up till the appearance of the moon and sun constitutes the third incalculable, and that is called the “expansion.” | |
| Candimasūriyapātubhāvato yāva puna kappavināsakamahāmegho, idaṃ catutthaṃ asaṅkhyeyyaṃ vivaṭṭaṭṭhāyīti vuccati. | That from the appearance of the moon and sun up till [420] the reappearance of the great cloud of the aeon destruction is the fourth incalculable, and that is called, “what supersedes the expansion.” | |
| Imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. | These four incalculables make up one great aeon. | |
| Evaṃ tāva agginā vināso ca saṇṭhahanañca veditabbaṃ. | This, firstly, is how the destruction by fire and reconstitution should be understood. | |
| 407.Yasmiṃ pana samaye kappo udakena nassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. | 56.The occasion when the aeon is destroyed by water should be treated in the way already described beginning, “First of all a great cloud heralding the aeon’s destruction appears …” (§32). | |
| Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsako khārudakamahāmegho vuṭṭhāti. | 57. There is this difference, however. While in the former case a second sun appeared, in this case a great cloud of caustic waters15 appears. |
Comm. NT: 15. Khārudaka—“caustic waters”: the name given to the waters on which the world- spheres rest (see M-a IV 178). Все комментарии (1) |
| So ādito sukhumaṃ sukhumaṃ vassanto anukkamena mahādhārāhi koṭisatasahassacakkavāḷānaṃ pūrento vassati. | At first it rains very gently, but it goes on to rain with gradually greater deluges, pouring down upon the hundred thousand million world-spheres. | |
| Khārudakena phuṭṭhaphuṭṭhā pathavīpabbatādayo vilīyanti, udakaṃ samantato vātehi dhāriyati. | As soon as they are touched by the caustic waters, the earth, the mountains, etc., melt away, and the waters are supported all round by winds. | |
| Pathavito yāva dutiyajjhānabhūmiṃ udakaṃ gaṇhāti. | The waters take possession from the earth up to the plane of the second jhāna. | |
| Tattha tayopi brahmaloke vilīyāpetvā subhakiṇhe āhacca tiṭṭhati. | When they have dissolved away the three Brahmā- worlds there, they stop at the Subhakiṇha-world. | |
| Taṃ yāva aṇumattampi saṅkhāragataṃ atthi, tāva na vūpasammati. | As long as any formed thing the size of an atom exists they do not subside; | |
| Udakānugataṃ pana sabbasaṅkhāragataṃ abhibhavitvā sahasā vūpasammati antaradhānaṃ gacchati. | but they suddenly subside and vanish away when all formed things have been overwhelmed by them. | |
| Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. | All beginning with: “The upper space is all one with the lower space in a vast gloomy darkness …” (§42) is as already described, | |
| Kevalaṃ panidha ābhassarabrahmalokaṃ ādiṃ katvā loko pātubhavati. | except that here the world begins its reappearance with the Ābhassara Brahmā-world. | |
| Subhakiṇhato ca cavitvā ābhassaraṭṭhānādīsu sattā nibbattanti. | And beings falling from the Subhakiṇha Brahmā-world are reborn in the places beginning with the Ābhassara Brahmā-world. | |
| Tattha kappavināsakamahāmeghato yāva kappavināsakudakūpacchedo, idamekaṃ asaṅkhyeyyaṃ. | 58. Herein, the period from the time of the great cloud heralding the aeon’s destruction up till the ceasing of the aeon-destroying waters constitutes one incalculable. | |
| Udakūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ. | That from the ceasing of the waters up till the great cloud of rehabilitation constitutes the second incalculable. | |
| Sampattimahāmeghato - pe - imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. | That from the great cloud of rehabilitation … These four incalculables make up one great aeon. | |
| Evaṃ udakena vināso ca saṇṭhahanañca veditabbaṃ. | This is how the destruction by water and reconstitution should be understood. | |
| 408.Yasmiṃ samaye kappo vātena vinassati, āditova kappavināsakamahāmegho uṭṭhahitvāti pubbe vuttanayeneva vitthāretabbaṃ. | 59. The occasion when the aeon is destroyed by air should be treated in the way already described beginning with the “first of all a great cloud heralding the aeon’s destruction appears …” (§32). | |
| Ayaṃ pana viseso, yathā tattha dutiyasūriyo, evamidha kappavināsanatthaṃ vāto samuṭṭhāti. | 60.There is this difference, however. While in the first case there was a second sun, here a wind arises in order to destroy the aeon. | |
| So paṭhamaṃ thūlarajaṃ uṭṭhāpeti. | First of all it lifts up the coarse flue, | |
| Tato saṇharajaṃ sukhumavālikaṃ thūlavālikaṃ sakkharapāsāṇādayoti yāva kūṭāgāramatte pāsāṇe visamaṭṭhāne ṭhitamahārukkhe ca uṭṭhāpeti. | then the fine flue, then the fine sand, coarse sand, gravel, stones, etc., [421] until it lifts up stones as big as a catafalque,16 and great trees standing in uneven places. |
Comm. NT: 16. Kūṭāgāra: see Ch. XII, n.14; here this seems the most likely of the various meanings of the word. Все комментарии (1) |
| Te pathavito nabhamuggatā na ca puna patanti. | They are swept from the earth up into the sky, and instead of falling down again | |
| Tattheva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. | they are broken to bits there and cease to exist. | |
| Athānukkamena heṭṭhā mahāpathaviyā vāto samuṭṭhahitvā pathaviṃ parivattetvā uddhaṃmūlaṃ katvā ākāse khipati. | 61.Then eventually wind arises from underneath the great earth and overturns the earth, flinging it into space. | |
| Yojanasatappamāṇāpi pathavippadesā dviyojanatiyojanacatuyojanapañcayojanasatappamāṇāpi bhijjitvā vātavegena khittā ākāseyeva cuṇṇavicuṇṇā hutvā abhāvaṃ gacchanti. | The earth splits into fragments measuring a hundred leagues, measuring two, three, four, five hundred leagues, and they are hurled into space too, and there they are broken to bits and cease to exist. | |
| Cakkavāḷapabbatampi sinerupabbatampi vāto ukkhipitvā ākāse khipati. | The world-sphere mountains and Mount Sineru are wrenched up and cast into space, | |
| Te aññamaññaṃ abhihantvā cuṇṇavicuṇṇā hutvā vinassanti. | where they crash against each other till they are broken to bits and disappear. | |
| Eteneva upāyena bhummaṭṭhakavimānāni ca ākāsaṭṭhakavimānāni ca vināsento chakāmāvacaradevaloke vināsetvā koṭisatasahassacakkavāḷāni vināseti. | In this way it destroys the divine palaces built on the earth [of Mount Sineru] and those built in space, it destroys the six sensual-sphere divine worlds, and it destroys the hundred thousand million world-spheres. | |
| Tattha cakkavāḷā cakkavāḷehi himavantā himavantehi sinerū sinerūhi aññamaññaṃ samāgantvā cuṇṇavicuṇṇā hutvā vinassanti. | Then world-sphere collides with world-sphere, Himalaya Mountain with Himalaya Mountain, Sineru with Sineru, till they are broken to bits and disappear. | |
| Pathavito yāva tatiyajjhānabhūmiṃ vāto gaṇhāti. | 62. The wind takes possession from the earth up to the plane of the third jhāna. | |
| Tattha tayopi brahmaloke vināsetvā vehapphalaṃ āhacca tiṭṭhati. | There, after destroying three Brahmā-worlds, it stops at the Vehapphala- world. | |
| Evaṃ sabbasaṅkhāragataṃ vināsetvā sayampi vinassati. | When it has destroyed all formed things in this way, it spends itself too. | |
| Heṭṭhāākāsena saha upariākāso eko hoti mahandhakāroti sabbaṃ vuttasadisaṃ. | Then all happens as already described in the way beginning, “The upper space is all one with the lower space in a vast gloomy darkness …” (§42). | |
| Idha pana subhakiṇhabrahmalokaṃ ādiṃ katvā loko pātubhavati. | But here the world begins its reappearance with the Subhakiṇha Brahmā-world. | |
| Vehapphalato ca cavitvā subhakiṇhaṭṭhānādīsu sattā nibbattanti. | And beings falling from the Vehapphala Brahmā-world are reborn in the places beginning with the Subhakiṇha Brahmā-world. | |
| Tattha kappavināsakamahāmeghato yāva kappavināsakavātūpacchedo, idamekaṃ asaṅkhyeyyaṃ. | 63. Herein, the period from the time of the great cloud heralding the aeon’s destruction up till the ceasing of the aeon-destroying wind is one incalculable. | |
| Vātūpacchedato yāva sampattimahāmegho, idaṃ dutiyaṃ asaṅkhyeyyaṃ - pe - imāni cattāri asaṅkhyeyyāni eko mahākappo hoti. | That from the ceasing of the wind up till the great cloud of rehabilitation is the second incalculable … These four incalculables make up one great aeon. | |
| Evaṃ vātena vināso ca saṇṭhahanañca veditabbaṃ. | This is how the destruction by wind and reconstitution should be understood. | |
| 409.Kiṃkāraṇā evaṃ loko vinassati? | 64.What is the reason for the world’s destruction in this way? | |
| Akusalamūlakāraṇā. | The [three] roots of the unprofitable are the reason. | |
| Akusalamūlesu hi ussannesu evaṃ loko vinassati. | When any one of the roots of the unprofitable becomes conspicuous, the world is destroyed accordingly. | |
| So ca kho rāge ussannatare agginā vinassati. | When greed is more conspicuous, it is destroyed by fire. | |
| Dose ussannatare udakena vinassati. | When hate is more conspicuous, it is destroyed by water— | |
| Keci pana dose ussannatare agginā. | though some say that it is destroyed by fire when hate is more conspicuous | |
| Rāge ussannatare udakenāti vadanti. | and by water when greed is more conspicuous. | |
| Mohe ussannatare vātena vinassati. | And when delusion is more conspicuous, it is destroyed by wind. | |
| Evaṃ vinassantopi ca nirantarameva sattavāre agginā vinassati. | 65.Destroyed as it is in this way, it is destroyed for seven turns in succession by fire | |
| Aṭṭhame vāre udakena. | and the eighth turn by water; | |
| Puna sattavāre agginā. | then again seven turns by fire | |
| Aṭṭhame vāre udakenāti evaṃ aṭṭhame aṭṭhame vāre vinassanto sattakkhattuṃ udakena vinassitvā puna sattavāre agginā nassati. | and the eighth turn by water; then, when it has been seven times destroyed by water at each eighth [422] turn, it is again destroyed for seven turns by fire. | |
| Ettāvatā tesaṭṭhi kappā atītā honti. | Sixty-three eons pass in this way. | |
| Etthantare udakena nassanavāraṃ sampattampi paṭibāhitvā laddhokāso vāto paripuṇṇacatusaṭṭhikappāyuke subhakiṇhe viddhaṃsento lokaṃ vināseti. | And now the air takes the opportunity to usurp the water’s turn for destruction, and in destroying the world it demolishes the Subhakiṇha Brahmā-world where the life span is the full sixty-four eons. | |
| 410.Pubbenivāsaṃ anussarantopi ca kappānussaraṇako bhikkhu etesu kappesu anekepi saṃvaṭṭakappe anekepi vivaṭṭakappe anekepi saṃvaṭṭavivaṭṭakappe anussarati. | 66.Now, when a bhikkhu capable of recollecting eons is recollecting his former lives, then of such eons as these he recollects many eons of world contraction, many eons of world expansion, many eons of world contraction and expansion. | |
| Kathaṃ? | How? | |
| "Amutrāsi"ntiādinā (dī. ni. 1.244) nayena. | In the way beginning, There I was … | |
| Tattha amutrāsinti amumhi saṃvaṭṭakappe ahaṃ amumhi bhave vā yoniyā vā gatiyā vā viññāṇaṭṭhitiyā vā sattāvāse vā sattanikāye vā āsiṃ. | Herein, There I was: in that eon of contraction I was in that kind of becoming or generation or destiny or station of consciousness or abode of beings or order of beings. | |
| Evaṃnāmoti tisso vā phusso vā. | 67. So named: [such forenames as] Tissa, say, or Phussa. | |
| Evaṃgottoti kaccāno vā kassapo vā. | Of such a race: [such family names as] Kaccāna, say, or Kassapa. | |
| Idamassa atītabhave attano nāmagottānussaraṇavasena vuttaṃ. | This is said of the recollection of his own name and race (surname) in his past existence. | |
| Sace pana tasmiṃ kāle attano vaṇṇasampattiṃ vā lūkhapaṇītajīvikabhāvaṃ vā sukhadukkhabahulataṃ vā appāyukadīghāyukabhāvaṃ vā anussaritukāmo hoti, tampi anussaratiyeva. | But if he wants to recollect his own appearance at that time, or whether his life was a rough or refined one, or whether pleasure or pain was prevalent, or whether his life span was short or long, he recollects that too. | |
| Tenāha "evaṃvaṇṇo - pe - evamāyupariyanto"ti. | Hence he said with such an appearance … such the end of my life span. | |
| Tattha evaṃvaṇṇoti odāto vā sāmo vā. | 68. Here, with such an appearance means fair or dark. | |
| Evamāhāroti sālimaṃsodanāhāro vā pavattaphalabhojano vā. | Such was my food: with white rice and meat dishes as food or with windfall fruits as food. | |
| Evaṃ sukhadukkhapaṭisaṃvedīti anekappakārena kāyikacetasikānaṃ sāmisanirāmisādippabhedānaṃ vā sukhadukkhānaṃ paṭisaṃvedī. | Such my experience of pleasure and pain: with varied experience of bodily and mental pleasure and pain classed as worldly and unworldly, and so on. | |
| Evamāyupariyantoti evaṃ vassasataparimāṇāyupariyanto vā caturāsītikappasatasahassāyupariyanto vā. | Such the end of my life span: with such a life span of a century or life span of eighty-four thousand eons. | |
| So tato cuto amutra udapādinti sohaṃ tato bhavato yonito gatito viññāṇaṭṭhitito sattāvāsato sattanikāyato vā cuto puna amukasmiṃ nāma bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā udapādiṃ. | 69. And passing away from there, I reappeared elsewhere: having passed away from that becoming, generation, destiny, station of consciousness, abode of beings or order of beings, I again appeared in that other becoming, generation, destiny, station of consciousness, abode of beings or order of beings. | |
| Tatrāpāsinti atha tatrāpi bhave yoniyā gatiyā viññāṇaṭṭhitiyā sattāvāse sattanikāye vā puna ahosiṃ. | And there too I was: then again I was there in that becoming, generation, destiny, station of consciousness, abode of beings or order of beings. | |
| Evaṃnāmotiādi vuttanayameva. | So named, etc., are as already stated. | |
| Apica yasmā amutrāsinti idaṃ anupubbena ārohantassa yāvadicchakaṃ anussaraṇaṃ. | 70.Furthermore, the words there I was refer to the recollection of one who has cast back retrospectively as far as he wishes, | |
| So tato cutoti paṭinivattantassa paccavekkhaṇaṃ, tasmā "idhūpapanno"ti imissā idhūpapattiyā anantaramevassa upapattiṭṭhānaṃ sandhāya "amutra udapādi"nti idaṃ vuttanti veditabbaṃ. | and the words and passing away from there refer to his reviewing after turning forward again; consequently, the words I appeared elsewhere can be understood to be said with reference to the place of his reappearance next before his appearance here, which is referred to by the words I appeared here. | |
| Tatrāpāsinti evamādi panassa tatra imissā upapattiyā anantare upapattiṭṭhāne nāmagottādīnaṃ anussaraṇadassanatthaṃ vuttaṃ. | But the words there too I was, etc., [423] are said in order to show the recollection of his name, race, etc., there in the place of his reappearance next before this appearance. | |
| So tato cuto idhūpapannoti svāhaṃ tato anantarūpapattiṭṭhānato cuto idha asukasmiṃ nāma khattiyakule vā brāhmaṇakule vā nibbattoti. | And passing away from there, I reappeared here: having passed away from that next place of reappearance, I was reborn here in this khattiya clan or brahman clan. | |
| Itīti evaṃ. | 71. Thus: so. | |
| Sākāraṃ sauddesanti nāmagottavasena sauddesaṃ, vaṇṇādivasena sākāraṃ. | With its aspects and particulars: with its particulars consisting in name and race; with its aspects consisting in appearance, and so on. | |
| Nāmagottena hi satto tisso kassapoti uddisīyati. | For it is by means of name and race that a being is particularized as, say Tissa Kassapa; | |
| Vaṇṇādīhi sāmo odātoti nānattato paññāyati. | but his distinctive personality is made known by means of appearance, etc., as dark or fair. | |
| Tasmā nāmagottaṃ uddeso, itare ākārā. | So the name and race are the particulars, while the others are the aspects. | |
| Anekavihitaṃ pubbenivāsamanussaratīti idaṃ uttānatthamevāti. | He recollects his manifold past lives: the meaning of this is clear. | |
| Pubbenivāsānussatiñāṇakathā niṭṭhitā. | The explanation of the knowledge of recollection of past lives is ended. | |
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Знание смерти и возрождения Таблица Палийский оригинал |
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| 411.Sattānaṃ cutūpapātañāṇakathāya cutūpapātañāṇāyāti (dī. ni. 1.247) cutiyā ca upapāte ca ñāṇāya. | 72.As to the explanation of the knowledge of passing away and reappearance of beings, [here is the text: “He directs, he inclines, his mind to the knowledge of the passing away and reappearance of beings. With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds: ‘These worthy beings who were ill-conducted in body, speech and mind, revilers of Noble Ones, wrong in their views, acquirers of kamma due to wrong view, have, on the breakup of the body, after death, appeared in a state of loss, in an unhappy destiny, in perdition in hell; but these worthy beings, who are well conducted in body, speech and mind, not revilers of Noble Ones, right in their views, acquirers of kamma due to right view, have, on the breakup of the body, after death, appeared in a happy destiny, in the heavenly world.’ Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, happy or unhappy in their destiny; he understands beings as faring according to their deeds” (D I 82). Herein,] to the knowledge of the passing away and reappearance: cutūpapātañāṇāya= cutiyā ca upapāte ca ñāṇāya (resolution of compound); | |
| Yena ñāṇena sattānaṃ cuti ca upapāto ca ñāyati, tadatthaṃ dibbacakkhuñāṇatthanti vuttaṃ hoti. | [the meaning is,] for the kind of knowledge by means of which beings’ passing away and reappearance is known; for knowledge of the divine eye, is what is meant. | |
| Cittaṃ abhinīharati abhininnāmetīti parikammacittaṃ abhinīharati ceva abhininnāmeti ca. | He directs, he inclines his mind: he both directs and inclines preliminary-work consciousness. | |
| Soti so katacittābhinīhāro bhikkhu. | He is the bhikkhu who does the directing of his mind. | |
| Dibbenātiādīsu pana dibbasadisattā dibbaṃ. | 73.But as regards with the divine eye, etc., it is divine because of its similarity to the divine; | |
| Devatānañhi sucaritakammanibbattaṃ pittasemharuhirādīhi apalibuddhaṃ upakkilesavimuttatāya dūrepi ārammaṇaṃ sampaṭicchanasamatthaṃ dibbaṃ pasādacakkhu hoti. | for deities have as divine eye the sensitivity that is produced by kamma consisting in good conduct and is unimpeded by bile, phlegm, blood, etc., and capable of receiving an object even though far off because it is liberated from imperfections. | |
| Idañcāpi vīriyabhāvanābalanibbattaṃ ñāṇacakkhu tādisamevāti dibbasadisattā dibbaṃ. | And this eye, consisting in knowledge, which is produced by the power of this bhikkhu’s energy in development, is similar to that, so it is “divine” because it is similar to the divine. | |
| Dibbavihāravasena paṭiladdhattā attanā ca dibbavihārasannissitattāpi dibbaṃ. | Also it is “divine” because it is obtained by means of divine abiding, and because it has divine abiding as its support. | |
| Ālokapariggahena mahājutikattāpi dibbaṃ. | And it is “divine” because it greatly illuminates by discerning light. | |
| Tirokuṭṭādigatarūpadassanena mahāgatikattāpi dibbaṃ. | And it is “divine” because it has a great range through seeing visible objects that are behind walls, and so on. | |
| Taṃ sabbaṃ saddasatthānusāreneva veditabbaṃ. | All that should be understood according to the science of grammar. | |
| Dassanaṭṭhena cakkhu. | It is an eye in the sense of seeing. | |
| Cakkhukiccakaraṇena cakkhumivātipi cakkhu. | Also it is an eye since it is like an eye in its performance of an eye’s function. | |
| Cutūpapātadassanena diṭṭhivisuddhihetuttā visuddhaṃ. | It is purified since it is a cause of purification of view, owing to seeing passing away and reappearance. | |
| Yo hi cutimattameva passati, na upapātaṃ. | 74. One who sees only passing away and not reappearance | |
| So ucchedadiṭṭhiṃ gaṇhāti. | assumes the annihilation view; | |
| Yo upapātamattameva passati, na cutiṃ, so navasattapātubhāvadiṭṭhiṃ gaṇhāti. | and one who sees only reappearance and not passing away assumes the view that a new being appears. | |
| Yo pana tadubhayaṃ passati, so yasmā duvidhampi taṃ diṭṭhigataṃ ativattati. | But since one who sees both outstrips that twofold [false] view, | |
| Tasmāssa taṃdassanaṃ diṭṭhivisuddhihetu hoti. | that vision of his is therefore a cause for purification of view. | |
| Ubhayampi cetaṃ buddhaputtā passanti. | And the Buddhas’ sons see both of these. | |
| Tena vuttaṃ "cutūpapātadassanena diṭṭhivisuddhihetuttā visuddha"nti. | Hence it was said above: [424] “It is ‘purified’ since it is a cause of purification of view, owing to seeing passing away and reappearance.” | |
| Manussūpacāraṃ atikkamitvā rūpadassanena atikkantamānusakaṃ, mānusakaṃ vā maṃsacakkhuṃ atikkantattā atikkantamānusakanti veditabbaṃ. | 75. It surpasses the human in the seeing of visible objects by surpassing the human environment. Or it can be understood that it surpasses the human in surpassing the human fleshly eye. | |
| Tena dibbena cakkhunā visuddhena atikkantamānusakena. | With that divine eye, which is purified and superhuman, | |
| Satte passatīti manussānaṃ maṃsacakkhunā viya satte oloketi. | he sees beings, he watches beings as men do with the fleshly eye. | |
| Cavamāne upapajjamāneti ettha cutikkhaṇe upapattikkhaṇe vā dibbacakkhunā daṭṭhuṃ na sakkā. | 76.Passing away and reappearing: he cannot see them with the divine eye actually at the death moment of reappearance.17 |
Comm. NT: 17.
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| Ye pana āsannacutikā idāni cavissanti, te cavamānā. | But it is those who, being on the verge of death, will die now that are intended as “passing away” | |
| Ye ca gahitapaṭisandhikā sampatinibbattāva, te upapajjamānāti adhippetā. | and those who have taken rebirth-linking and have just reappeared that are intended by “reappearing.” | |
| Te evarūpe cavamāne ca upapajjamāne ca passatīti dasseti. | What is pointed out is that he sees them as such passing away and reappearing. | |
| Hīneti mohanissandayuttattā hīnānaṃ jātikulabhogādīnaṃ vasena hīḷite ohīḷite oññāte avaññāte. | 77. Inferior: despised, disdained, looked down upon, scorned, on account of birth, clan, wealth, etc., because of reaping the outcome of delusion. | |
| Paṇīteti amohanissandayuttattā tabbiparīte. | Superior: the opposite of that because of reaping the outcome of non-delusion. | |
| Suvaṇṇeti adosanissandayuttattā iṭṭhakantamanāpavaṇṇayutte. | Fair: having a desirable, agreeable, pleasing appearance because of reaping the outcome of non-hate. | |
| Dubbaṇṇeti dosanissandayuttattā aniṭṭhākantaamanāpavaṇṇayutte. | Ugly: having undesirable, disagreeable, unpleasing appearance because of reaping the outcome of hate; | |
| Anabhirūpe virūpetipi attho. | unsightly, ill-favoured, is the meaning. | |
| Sugateti sugatigate. | Happy in their destiny: gone to a happy destiny; | |
| Alobhanissandayuttattā vā aḍḍhe mahaddhane. | or rich, very wealthy, because of reaping the outcome of non-greed. | |
| Duggateti duggatigate. | Unhappy in their destiny: gone to an unhappy destiny; | |
| Lobhanissandayuttattā vā dalidde appannapāne. | or poor with little food and drink because of reaping the outcome of greed. | |
| Yathākammupageti yaṃ yaṃ kammaṃ upacitaṃ, tena tena upagate. | 78.Faring according to their deeds: moving on in accordance with whatever deeds (kamma) may have been accumulated. | |
| Tattha purimehi cavamānetiādīhi dibbacakkhukiccaṃ vuttaṃ. | Herein, the function of the divine eye is described by the first expressions beginning with “passing away.” | |
| Iminā pana padena yathākammupagañāṇakiccaṃ. | But the function of knowledge of faring according to deeds is described by this last expression. | |
| Tassa ca ñāṇassa ayamuppattikkamo, idha bhikkhu heṭṭhā nirayābhimukhaṃ ālokaṃ vaḍḍhetvā nerayike satte passati mahādukkhamanubhavamāne. | 79.The order in which that knowledge arises is this. Here a bhikkhu extends light downwards in the direction of hell, and he sees beings in hell undergoing great suffering. | |
| Taṃ dassanaṃ dibbacakkhukiccameva. | That vision is only the divine eye’s function. | |
| So evaṃ manasikaroti "kiṃ nu kho kammaṃ katvā ime sattā etaṃ dukkhaṃ anubhavantī"ti. | He gives it attention in this way, “After doing what deeds do these beings undergo this suffering? | |
| Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. | ” Then knowledge that has those deeds as its object arises in him in this way, “It was after doing this.” | |
| Tathā uparidevalokābhimukhaṃ ālokaṃ vaḍḍhetvā nandanavanamissakavanaphārusakavanādīsu satte passati mahāsampattiṃ anubhavamāne. | Likewise he extends light upwards in the direction of the [sensual-sphere] divine world, and he sees beings in the Nandana Grove, the Missaka Grove, the Phārusaka Grove, etc., enjoying great good fortune. | |
| Tampi dassanaṃ dibbacakkhukiccameva. | That vision also is only the divine eye’s function. | |
| So evaṃ manasikaroti "kiṃ nu kho kammaṃ katvā ime sattā etaṃ sampattiṃ anubhavantī"ti. | He gives attention to it in this way, “After doing what deeds do these beings enjoy this good fortune? | |
| Athassa idaṃ nāma katvāti taṃkammārammaṇaṃ ñāṇaṃ uppajjati. | ” Then knowledge that has those deeds as its object arises in him in this way, “It was after doing this.” | |
| Idaṃ yathākammupagañāṇaṃ nāma. | This is what is called knowledge of faring according to deeds. | |
| Imassa visuṃ parikammaṃ nāma natthi, yathā cimassa, evaṃ anāgataṃsañāṇassāpi. | 80.There is no special preliminary work for this. And as in this case, so too in the case of knowledge of the future; | |
| Dibbacakkhupādakāneva hi imāni dibbacakkhunā saheva ijjhanti. | for these have the divine eye as their basis and their success is dependent on that of the divine eye. | |
| Kāyaduccaritenātiādīsu duṭṭhu caritaṃ, duṭṭhaṃ vā caritaṃ kilesapūtikattāti duccaritaṃ. | 81.As to ill-conducted in body, etc., it is bad conduct (duṭṭhu caritaṃ), or it is corrupted conduct (duṭṭhaṃ caritaṃ) because it is rotten with defilements, thus it is ill-conduct (duccarita). | |
| Kāyena duccaritaṃ, kāyato vā uppannaṃ duccaritanti kāyaduccaritaṃ, itaresupi eseva nayo. | The ill-conduct comes about by means of the body, or the ill-conduct has arisen due to the body, thus it is ill-conduct in body; so too with the rest. | |
| Samannāgatāti samaṅgībhūtā. | Ill-conducted is endowed with ill-conduct. | |
| Ariyānaṃ upavādakāti buddhapaccekabuddhasāvakānaṃ ariyānaṃ antamaso gihisotāpannānampi anatthakāmā hutvā antimavatthunā vā guṇaparidhaṃsanena vā upavādakā akkosakā garahakāti vuttaṃ hoti. | 82.Revilers of Noble Ones: being desirous of harm for Noble Ones consisting of Buddhas, Paccekabuddhas, and disciples, and also of householders who are stream-enterers, they revile them with the worst accusations or with denial of their special qualities (see Ud 44 and MN 12); they abuse and upbraid them, is what is meant. | |
| Tattha natthi imesaṃ samaṇadhammo, assamaṇā eteti vadanto antimavatthunā upavadati. | 83. Herein, it should be understood that when they say, “They have no asceticism, they are not ascetics,” they revile them with the worst accusation; | |
| Natthi imesaṃ jhānaṃ vā vimokkho vā maggo vā phalaṃ vātiādīni vadanto guṇaparidhaṃsanavasena upavadatīti veditabbo. | and when they say, “They have no jhāna or liberation or path of fruition, etc.,” they revile them with denial of their special qualities. | |
| So ca jānaṃ vā upavadeyya ajānaṃ vā, ubhayathāpi ariyūpavādova hoti. | And whether done knowingly or unknowingly it is in either case reviling of Noble Ones; | |
| Bhāriyaṃ kammaṃ ānantariyasadisaṃ saggāvaraṇañca maggāvaraṇañca, satekicchaṃ pana hoti. | it is weighty kamma resembling that of immediate result, and it is an obstacle both to heaven and to the path. But it is remediable. | |
| Tassa āvibhāvatthaṃ idaṃ vatthu veditabbaṃ. | 84.The following story should be understood in order to make this clear. | |
| Aññatarasmiṃ kira gāme eko thero ca daharabhikkhu ca piṇḍāya caranti. | An elder and a young bhikkhu, it seems, wandered for alms in a certain village. | |
| Te paṭhamaghareyeva uḷuṅkamattaṃ uṇhayāguṃ labhiṃsu. | At the first house they got only a spoonful of hot gruel. | |
| Therassa ca kucchivāto rujjhati. | The elder’s stomach was paining him with wind. | |
| So cintesi "ayaṃ yāgu mayhaṃ sappāyā, yāva na sītalā hoti, tāva naṃ pivāmī"ti. | He thought, “This gruel is good for me; I shall drink it before it gets cold.” | |
| So manussehi ummāratthāya āhaṭe dārukhaṇḍe nisīditvā pivi. | People brought a wooden stool to the doorstep, and he sat down and drank it. | |
| Itaro taṃ jigucchanto "atikhuddābhibhūto mahallako, amhākaṃ lajjitabbakaṃ akāsī"ti āha. | The other was disgusted and remarked, “The old man has let his hunger get the better of him and has done what he should be ashamed to do.” | |
| Thero gāme caritvā vihāraṃ gantvā daharabhikkhuṃ āha "atthi te, āvuso, imasmiṃ sāsane patiṭṭhā"ti? | The elder wandered for alms, and on returning to the monastery he asked the young bhikkhu, “Have you any footing in this Dispensation, friend? | |
| Āma, bhante, sotāpanno ahanti. | ”— “Yes, venerable sir, I am a stream-enterer.” | |
| Tena hāvuso, uparimaggatthāya vāyāmaṃ mā akāsi. | —“Then, friend, do not try for the higher paths; | |
| Khīṇāsavo tayā upavaditoti. | one whose cankers are destroyed has been reviled by you.” | |
| So taṃ khamāpesi. | The young bhikkhu asked for the elder’s forgiveness | |
| Tenassa taṃ kammaṃ pākatikaṃ ahosi. | and was thereby restored to his former state. | |
| Tasmā yo aññopi ariyaṃ upavadati, tena gantvā sace attanā vuḍḍhataro hoti, ukkuṭikaṃ nisīditvā "ahaṃ āyasmantaṃ idañcidañca avacaṃ, taṃ me khamāhī"ti khamāpetabbo. | 85.So one who reviles a Noble One, even if he is one himself, should go to him; if he himself is senior, [426] he should sit down in the squatting position and get his forgiveness in this way, “I have said such and such to the venerable one; may he forgive me.” | |
| Sace navakataro hoti, vanditvā ukkuṭikaṃ nisīditvā añjaliṃ paggahetvā "ahaṃ, bhante, tumhe idañcidañca avacaṃ, taṃ me khamathā"ti khamāpetabbo. | If he himself is junior, he should pay homage, and sitting in the squatting position and holding out his hand palms together, he should get his forgiveness in this way, “I have said such and such to you, venerable sir; forgive me.” | |
| Sace disāpakkanto hoti, sayaṃ vā gantvā saddhivihārikādike vā pesetvā khamāpetabbo. | If the other has gone away, he should get his forgiveness either by going to him himself or by sending someone such as a co-resident. | |
| Sace ca nāpi gantuṃ, na pesetuṃ sakkā hoti, ye tasmiṃ vihāre bhikkhū vasanti, tesaṃ santikaṃ gantvā sace navakatarā honti, ukkuṭikaṃ nisīditvā, sace vuḍḍhatarā, vuḍḍhe vuttanayeneva paṭipajjitvā "ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, khamatu me so āyasmā"ti vatvā khamāpetabbaṃ. | 86.If he can neither go nor send, he should go to the bhikkhus who live in that monastery, and, sitting down in the squatting position if they are junior, or acting in the way already described if they are senior, he should get forgiveness by saying, “Venerable sirs, I have said such and such to the venerable one named so and so; may that venerable one forgive me.” | |
| Sammukhā akhamantepi etadeva kattabbaṃ. | And this should also be done when he fails to get forgiveness in his presence. | |
| Sace ekacārikabhikkhu hoti, nevassa vasanaṭṭhānaṃ, na gataṭṭhānaṃ paññāyati, ekassa paṇḍitassa bhikkhuno santikaṃ gantvā "ahaṃ, bhante, asukaṃ nāma āyasmantaṃ idañcidañca avacaṃ, taṃ me anussarato vippaṭisāro hoti, kiṃ karomī"ti vattabbaṃ. | 87.If it is a bhikkhu who wanders alone and it cannot be discovered where he is living or where he has gone, he should go to a wise bhikkhu and say, “Venerable sir, I have said such and such to the venerable one named so and so. When I remember it, I am remorseful. What shall I do? ” | |
| So vakkhati "tumhe mā cintayittha, thero tumhākaṃ khamati, cittaṃ vūpasamethā"ti. | He should be told, “Think no more about it; the elder forgives you. Set your mind at rest.” | |
| Tenāpi ariyassa gatadisābhimukhena añjaliṃ paggahetvā khamatūti vattabbaṃ. | Then he should extend his hands palms together in the direction taken by the Noble One and say, “Forgive me.” | |
| Sace so parinibbuto hoti, parinibbutamañcaṭṭhānaṃ gantvā yāvasivathikaṃ gantvāpi khamāpetabbaṃ. | 88.If the Noble One has attained the final Nibbāna, he should go to the place where the bed is, on which he attained the final Nibbāna, and should go as far as the charnel ground to ask forgiveness. | |
| Evaṃ kate neva saggāvaraṇaṃ, na maggāvaraṇaṃ hoti, pākatikameva hotīti. | When this has been done, there is no obstruction either to heaven or to the path. He becomes as he was before. | |
| Micchādiṭṭhikāti viparītadassanā. | 89. Wrong in their views: having distorted vision. | |
| Micchādiṭṭhikammasamādānāti micchādiṭṭhivasena samādinnanānāvidhakammā, ye ca micchādiṭṭhimūlakesu kāyakammādīsu aññepi samādapenti. | Acquirers of kamma due to wrong view: those who have kamma of the various kinds acquired through wrong view, and also those who incite others to bodily kamma, etc., rooted in wrong view. | |
| Ettha ca vacīduccaritaggahaṇeneva ariyūpavāde manoduccaritaggahaṇena ca micchādiṭṭhiyā saṅgahitāyapi imesaṃ dvinnaṃ puna vacanaṃ mahāsāvajjabhāvadassanatthanti veditabbaṃ. | And here, though reviling of Noble Ones has already been included by the mention of verbal misconduct, and though wrong view has already been included by the mention of mental misconduct, it may be understood, nevertheless, that the two are mentioned again in order to emphasize their great reprehensibility. | |
| Mahāsāvajjo hi ariyūpavādo, ānantariyasadisattā. | 90.Reviling Noble Ones is greatly reprehensible because of its resemblance to kamma with immediate result. | |
| Vuttampi cetaṃ "seyyathāpi, sāriputta, bhikkhu sīlasampanno samādhisampanno paññāsampanno diṭṭheva dhamme aññaṃ ārādheyya, evaṃsampadamidaṃ, sāriputta, vadāmi taṃ vācaṃ appahāya taṃ cittaṃ appahāya taṃ diṭṭhiṃ appaṭinissajjitvā yathābhataṃ nikkhitto, evaṃ niraye"ti (ma. ni. 1.149). | For this is said: “Sāriputta, just as a bhikkhu possessing virtuous conduct, concentration and understanding could here and now attain final knowledge, so it is in this case, I say; if he does not abandon such talk and such thoughts and renounce such views, he will find himself in hell as surely as if he had been carried off and put there” (M I 71).18 [427] |
Comm. NT: 18. In rendering yathābhataṃ here in this very idiomatic passage M-a II 32 has been consulted. Все комментарии (1) |
| Micchādiṭṭhito ca mahāsāvajjataraṃ nāma aññaṃ natthi. | And there is nothing more reprehensible than wrong view, | |
| Yathāha "nāhaṃ, bhikkhave, aññaṃ ekadhammampi samanupassāmi, yaṃ evaṃ mahāsāvajjaṃ, yathayidaṃ, bhikkhave, micchādiṭṭhi. | according as it is said: “Bhikkhus, I do not see any one thing so reprehensible as wrong view” (A I 33). | |
| Micchādiṭṭhiparamāni, bhikkhave, vajjānī"ti (a. ni. 1.310). | ||
| Kāyassa bhedāti upādiṇṇakkhandhapariccāgā. | 91. On the breakup of the body: on the giving up of the clung-to aggregates. | |
| Parammaraṇāti tadanantaraṃ abhinibbattikkhandhaggahaṇe. | After death: in the taking up of the aggregates generated next after that. | |
| Atha vā kāyassa bhedāti jīvitindriyassa upacchedā. | Or alternatively, on the breakup of the body is on the interruption of the life faculty, | |
| Parammaraṇāti cuticittato uddhaṃ. | and after death is beyond the death consciousness. | |
| Apāyanti evamādi sabbaṃ nirayavevacanameva. | 92.A state of loss and the rest are all only synonyms for hell. | |
| Nirayo hi saggamokkhahetubhūtā puññasammatā ayā apetattā, sukhānaṃ vā āyassa abhāvā apāyo. | Hell is a state of loss (apāya) because it is removed (apeta) from the reason (aya)19 known as merit, which is the cause of [attaining] heaven and deliverance; or because of the absence (abhāva) of any origin (āya) of pleasures. |
Comm. NT: 19. For the word aya see XVI.17. Все комментарии (1) |
| Dukkhassa gati paṭisaraṇanti duggati, dosabahulatāya vā duṭṭhena kammunā nibbattā gatīti duggati. | The destiny (gati, going), the refuge, of suffering (dukkha) is the unhappy destiny (duggati); or the destiny (gati) produced by kamma that is corrupted (duṭṭha) by much hate (dosa) is an unhappy destiny (duggati). | |
| Vivasā nipatanti ettha dukkaṭakārinoti vinipāto. | Those who commit wrongdoings, being separated out (vivasa) fall (nipatanti) in here, thus it is perdition (vinipāta); | |
| Vinassantā vā ettha patanti saṃbhijjamānaṅgapaccaṅgātipi vinipāto. | or alternatively, when they are destroyed (vinassanto), they fall (patanti) in here, all their limbs being broken up, thus it is perdition (vinipāta). | |
| Natthi ettha assādasaññito ayoti nirayo. | There is no reason (aya) reckoned as satisfying here, thus it is hell (niraya). | |
| Atha vā apāyaggahaṇena tiracchānayoniṃ dīpeti. | 93.Or alternatively, the animal generation is indicated by the mention of states of loss; | |
| Tiracchānayoni hi apāyo sugatito apetattā, na duggati mahesakkhānaṃ nāgarājādīnaṃ sambhavato. | for the animal generation is a state of loss because it is removed from the happy destiny; but it is not an unhappy destiny because it allows the existence of royal nāgas (serpents), who are greatly honoured. | |
| Duggatiggahaṇena pettivisayaṃ. | The realm of ghosts is indicated by the mention of the unhappy destiny; | |
| So hi apāyo ceva duggati ca, sugatito apetattā dukkhassa ca gatibhūtattā. | for that is both a state of loss and an unhappy destiny because it is removed from the happy destiny and because it is the destiny of suffering; | |
| Na tu vinipāto asurasadisaṃ avinipatitattā. | but it is not perdition because it is not a state of perdition such as that of the asura demons. | |
| Vinipātaggahaṇena asurakāyaṃ. | The race of asura demons is indicated by the mention of perdition; | |
| So hi yathāvuttena atthena apāyo ceva duggati ca sabbasamussayehi ca vinipatitattā vinipātoti vuccati. | for that is both a state of loss and an unhappy destiny in the way already described, and it is called “perdition” (deprivation) from all opportunities. | |
| Nirayaggahaṇena avīciādianekappakāraṃ nirayamevāti. | Hell itself in the various aspects of Avīci, etc., is indicated by the mention of hell. | |
| Upapannāti upagatā, tattha abhinibbattāti adhippāyo. | Have … appeared: have gone to; have been reborn there, is the intention. | |
| Vuttavipariyāyena sukkapakkho veditabbo. | 94.The bright side should be understood in the opposite way. | |
| Ayaṃ pana viseso, tattha sugatiggahaṇena manussagatipi saṅgayhati. | But there is this difference. Here the mention of the happy destiny includes the human destiny, | |
| Saggaggahaṇena devagatiyeva. | and only the divine destiny is included by the mention of heavenly. | |
| Tattha sundarā gatīti sugati. | Herein, a good (sundara) destiny (gati) is a happy destiny (sugati). | |
| Rūpādīhi visayehi suṭṭhu aggoti saggo. | It is the very highest (suṭṭhu aggo) in such things as the objective fields comprising visible objects, etc., thus it is heavenly (sagga). | |
| So sabbopi lujjanapalujjanaṭṭhena lokoti ayaṃ vacanattho. | All that is a world (loka) in the sense of crumbling and disintegrating (lujjana-palujjana). This is the word meaning. | |
| "Iti dibbena cakkhunā"tiādi sabbaṃ nigamanavacanaṃ. | Thus with the divine eye, etc., is all a summing-up phrase; | |
| Evaṃ dibbena cakkhunā - pe - passatīti ayamettha saṅkhepattho. | the meaning here in brief is this: so with the divine eye … he sees. | |
| 412.Evaṃ passitukāmena pana ādikammikena kulaputtena kasiṇārammaṇaṃ abhiññāpādakajjhānaṃ sabbākārena abhinīhārakkhamaṃ katvā "tejokasiṇaṃ, odātakasiṇaṃ, ālokakasiṇa"nti imesu tīsu kasiṇesu aññataraṃ āsannaṃ kātabbaṃ. | 95. Now, a clansman who is a beginner and wants to see in this way should make sure that the jhāna, which has a kasiṇa as its object and is the basis for direct-knowledge, is made in all ways susceptible of his guidance. Then one of these three kasiṇas, that is to say, the fire kasiṇa, white kasiṇa, [428] or light kasiṇa, should be brought to the neighbourhood [of the arising of divine-eye knowledge]. | |
| Upacārajjhānagocaraṃ katvā vaḍḍhetvā ṭhapetabbaṃ. | He should make this access jhāna his resort and stop there to extend [the kasiṇa]; | |
| Na tattha appanā uppādetabbāti adhippāyo. | the intention is that absorption should not be aroused here; | |
| Sace hi uppādeti, pādakajjhānanissayaṃ hoti, na parikammanissayaṃ. | for if he does induce absorption, the [kasiṇa] will become the support for basic jhāna, but not for the [direct-knowledge] preliminary work. | |
| Imesu ca pana tīsu ālokakasiṇaṃyeva seṭṭhataraṃ. | The light kasiṇa is the best of the three. | |
| Tasmā taṃ vā itaresaṃ vā aññataraṃ kasiṇaniddese vuttanayena uppādetvā upacārabhūmiyaṃyeva ṭhatvā vaḍḍhetabbaṃ. | So either that, or one of the others, should be worked up in the way stated in the Description of the Kasiṇas, and it should be stopped at the level of access and extended there. | |
| Vaḍḍhanānayopi cassa tattha vuttanayeneva veditabbo. | And the method for extending it should be understood in the way already described there too. | |
| Vaḍḍhitaṭṭhānassa antoyeva rūpagataṃ passitabbaṃ. | It is only what is visible within the area to which the kasiṇa has been extended that can be seen. | |
| Rūpagataṃ passato panassa parikammassa vāro atikkamati. | 96. However, while he is seeing what is visible, the turn of the preliminary work runs out. | |
| Tato āloko antaradhāyati. | Thereupon the light disappears. | |
| Tasmiṃ antarahite rūpagatampi na dissati. | When that has disappeared, he no longer sees what is visible (cf. M III 158). | |
| Athānena punappunaṃ pādakajjhānameva pavisitvā tato vuṭṭhāya āloko pharitabbo. | Then he should again and again attain the basic jhāna, emerge and pervade with light. | |
| Evaṃ anukkamena āloko thāmagato hotīti ettha āloko hotūti yattakaṃ ṭhānaṃ paricchindati, tattha āloko tiṭṭhatiyeva. | In this way the light gradually gets consolidated till at length it remains in whatever sized area has been delimited by him in this way, “Let there be light here.” | |
| Divasampi nisīditvā passato rūpadassanaṃ hoti. | Even if he sits watching all day he can still see visible objects. | |
| Rattiṃ tiṇukkāya maggapaṭipanno cettha puriso opammaṃ. | 97.And here there is the simile of the man who set out on a journey by night with a grass torch. | |
| Eko kira rattiṃ tiṇukkāya maggaṃ paṭipajji. | Someone set out on a journey by night, it seems, with a grass torch. | |
| Tassa sā tiṇukkā vijjhāyi. | His torch stopped flaming. | |
| Athassa samavisamāni na paññāyiṃsu. | Then the even and uneven places were no more evident to him. | |
| So taṃ tiṇukkaṃ bhūmiyaṃ ghaṃsitvā tiṇukkā puna ujjālesi. | He stubbed the torch on the ground and it again blazed up. | |
| Sā pajjalitvā purimālokato mahantataraṃ ālokaṃ akāsi. | In doing so it gave more light than before. | |
| Evaṃ punappunaṃ vijjhātaṃ ujjālayato kamena sūriyo uṭṭhāsi. | As it went on dying out and flaring up again, eventually the sun rose. | |
| Sūriye uṭṭhite ukkāya kammaṃ natthīti taṃ chaḍḍetvā divasampi agamāsi. | When the sun had risen, he thought, “There is no further need of the torch,” and he threw it away and went on by daylight. | |
| Tattha ukkāloko viya parikammakāle kasiṇāloko. | 98.Herein, the kasiṇa light at the time of the preliminary work is like the light of the torch. | |
| Ukkāya vijjhātāya samavisamānaṃ adassanaṃ viya rūpagataṃ passato parikammassa vārātikkamena āloke antarahite rūpagatānaṃ adassanaṃ. | His no more seeing what is visible when the light has disappeared owing to the turn of the preliminary work running out while he is seeing what is visible is like the man’s not seeing the even and uneven places owing to the torch’s stopping flaming. | |
| Ukkāya ghaṃsanaṃ viya punappunaṃ pavesanaṃ. | His repeated attaining is like the stubbing of the torch. | |
| Ukkāya purimālokato mahantatarālokakaraṇaṃ viya puna parikammaṃ karoto balavatarālokapharaṇaṃ. | His more powerful pervasion with light by repeating the preliminary work is like the torch’s giving more light than before. | |
| Sūriyuṭṭhānaṃ viya thāmagatālokassa yathāparicchedena ṭhānaṃ. | The strong light’s remaining in as large an area as he delimits is like the sun’s rising. | |
| Tiṇukkaṃ chaḍḍetvā divasampi gamanaṃ viya parittālokaṃ chaḍḍetvā thāmagatenālokena divasampi rūpadassanaṃ. | His seeing even during a whole day what is visible in the strong light after throwing the limited light away is like the man’s going on by day after throwing the torch away. | |
| Tattha yadā tassa bhikkhuno maṃsacakkhussa anāpāthagataṃ antokucchigataṃ hadayavatthunissitaṃ heṭṭhāpathavītalanissitaṃ tirokuṭṭapabbatapākāragataṃ paracakkavāḷagatanti idaṃ rūpaṃ ñāṇacakkhussa āpāthaṃ āgacchati, maṃsacakkhunā dissamānaṃ viya hoti, tadā dibbacakkhu uppannaṃ hotīti veditabbaṃ. | 99.Herein, when visible objects that are not within the focus of the bhikkhu’s fleshly eye come into the focus of his eye of knowledge—that is to say, visible objects that are inside his belly, belonging to the heart basis, belonging to what is below the earth’s surface, behind walls, mountains and enclosures, or in another world-sphere—[429] and are as if seen with the fleshly eye, then it should be understood that the divine eye has arisen. | |
| Tadeva cettha rūpadassanasamatthaṃ, na pubbabhāgacittāni. | And only that is capable of seeing the visible objects here, not the preliminary-work consciousnesses. | |
| Taṃ panetaṃ puthujjanassa paribandho hoti. | 100. But this is an obstacle for an ordinary man. | |
| Kasmā? | Why? | |
| So hi yasmā yattha yattha āloko hotūti adhiṭṭhāti, taṃ taṃ pathavīsamuddapabbate vinivijjhitvāpi ekālokaṃ hoti, athassa tattha bhayānakāni yakkharakkhasādirūpāni passato bhayaṃ uppajjati. | Because wherever he determines, “Let there be light,” it becomes all light, even after penetrating through earth, sea and mountains. Then fear arises in him when he sees the fearful forms of spirits, ogres, etc., that are there, | |
| Yena cittavikkhepaṃ patvā jhānavibbhantako hoti, tasmā rūpadassane appamattena bhavitabbaṃ. | owing to which his mind is distracted and he loses his jhāna. So he needs to be careful in seeing what is visible (see M III 158). | |
| Tatrāyaṃ dibbacakkhuno uppattikkamo. | 101. Here is the order of arising of the divine eye: | |
| Vuttappakārametaṃ rūpamārammaṇaṃ katvā manodvārāvajjane uppajjitvā niruddhe tadeva rūpaṃ ārammaṇaṃ katvā cattāri pañca vā javanāni uppajjantīti sabbaṃ purimanayeneva veditabbaṃ. | when mind-door adverting, which has made its object that visible datum of the kind already described, has arisen and ceased, then, making that same visible datum the object, all should be understood in the way already described beginning, “Either four or five impulsions impel …” (§5) | |
| Idhāpi pubbabhāgacittāni savitakkasavicārāni kāmāvacarāni. | Here also the [three or four] prior consciousnesses are of the sense sphere and have applied and sustained thought. | |
| Pariyosāne atthasādhakacittaṃ catutthajjhānikaṃ rūpāvacaraṃ. | The last of these consciousnesses, which accomplishes the aim, is of the fine-material sphere belonging to the fourth jhāna. | |
| Tena sahajātaṃ ñāṇaṃ sattānaṃ cutūpapāte ñāṇantipi dibbacakkhuñāṇantipi vuccatīti. | Knowledge conascent with that is called “knowledge of the passing away and reappearance of beings” and “knowledge of the divine eye.” | |
| Cutūpapātañāṇakathā niṭṭhitā. | The explanation of knowledge of passing away and reappearance is ended. | |
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| 413. | ||
| Iti pañcakkhandhavidū, pañca abhiññā avoca yā nātho; | 102. The Helper, knower of five aggregates, Had these five direct-knowledges to tell; | |
| Tā ñatvā tāsu ayaṃ, pakiṇṇakakathāpi viññeyyā. | When they are known, there are concerning them These general matters to be known as well. | |
| Etāsu hi yadetaṃ cutūpapātañāṇasaṅkhātaṃ dibbacakkhu, tassa anāgataṃsañāṇañca yathākammupagañāṇañcāti dvepi paribhaṇḍañāṇāni honti. | 103. Among these, the divine eye, called knowledge of passing away and reappearance, has two accessory kinds of knowledge, that is to say, “knowledge of the future” and “knowledge of faring according to deeds.” | |
| Iti imāni ca dve iddhividhādīni ca pañcāti satta abhiññāñāṇāni idhāgatāni. | So these two along with the five beginning with the kinds of supernormal power make seven kinds of direct-knowledge given here. | |
| Idāni tesaṃ ārammaṇavibhāge asammohatthaṃ – | 104. Now, in order to avoid confusion about the classification of their objects: | |
| Ārammaṇattikā vuttā, ye cattāro mahesinā; | The Sage has told four object triads | |
| Sattannamapi ñāṇānaṃ, pavattiṃ tesu dīpaye. | By means of which one can infer Just how these seven different kinds Of direct-knowledges occur. | |
| Tatrāyaṃ dīpanā. | 105. Here is the explanation. | |
| Cattāro hi ārammaṇattikā mahesinā vuttā. | Four object triads have been told by the Greatest of the Sages. | |
| Katame cattāro? | What four? | |
| Parittārammaṇattiko, maggārammaṇattiko, atītārammaṇattiko, ajjhattārammaṇattikoti (dha. sa. tikamātikā 13, 16, 19, 21). | The limited-object triad, the path-object triad, the past- object triad, and the internal-object triad.20 |
Comm. NT: 20. See Abhidhamma Mātikā (“schedule”), Dhs 1f. This consists of 22 sets of triple classifications (tika) and 100 sets of double ones (duka)... Все комментарии (1) |
| 414.Tattha iddhividhañāṇaṃ parittamahaggataatītānāgatapaccuppannaajjhattabahiddhārammaṇavasena sattasu ārammaṇesu pavattati. | 106. (1) Herein, knowledge of supernormal power [430] occurs with respect to seven kinds of object, that is to say, as having a limited or exalted, a past, future or present, and an internal or external object. | |
| Kathaṃ? | How? | |
| Tañhi yadā kāyaṃ cittasannissitaṃ katvā adissamānena kāyena gantukāmo cittavasena kāyaṃ pariṇāmeti, mahaggatacitte samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā rūpakāyārammaṇato parittārammaṇaṃ hoti. | When he wants to go with an invisible body after making the body dependent on the mind, and he converts the body to accord with the mind (XII.119), and he sets it, mounts it, on the exalted consciousness, then taking it that the [word in the] accusative case is the proper object,21 it has a limited object because its object is the material body. |
Comm. NT: 21. The “word in the accusative case” is in the first instance “body,” governed by the verb “converts” (kāyaṃ pariṇāmeti); see Vism-mhṭ. Все комментарии (1) |
| Yadā cittaṃ kāyasannissitaṃ katvā dissamānena kāyena gantukāmo kāyavasena cittaṃ pariṇāmeti, pādakajjhānacittaṃ rūpakāye samodahati samāropeti, tadā upayogaladdhaṃ ārammaṇaṃ hotīti katvā mahaggatacittārammaṇato mahaggatārammaṇaṃ hoti. | When he wants to go with a visible body after making the mind dependent on the body and he converts the mind to accord with the body and sets it, mounts it, on the material body, then taking it that the [word in the] accusative case is the proper object, it has an exalted object because its object is the exalted consciousness. | |
| Yasmā pana tadeva cittaṃ atītaṃ niruddhaṃ ārammaṇaṃ karoti, tasmā atītārammaṇaṃ hoti. | 107. But that same consciousness takes what has passed, has ceased, as its object, therefore it has a past object. | |
| Mahādhātunidhāne mahākassapattherādīnaṃ viya anāgataṃ adhiṭṭhahantānaṃ anāgatārammaṇaṃ hoti. | In those who resolve about the future, as in the case of the Elder Mahā Kassapa in the Great Storing of the Relics, and others, it has a future object. | |
| Mahākassapatthero kira mahādhātunidhānaṃ karonto "anāgate aṭṭhārasavassādhikāni dvevassasatāni ime gandhā mā sussiṃsu, pupphāni mā milāyiṃsu, dīpā mā nibbāyiṃsū"ti (dha. sa. aṭṭha. 1434) adhiṭṭhahi. | When the Elder Mahā Kassapa was making the great relic store, it seems, he resolved thus, “During the next two hundred and eighteen years in the future let not these perfumes dry up or these flowers wither or these lamps go out,” | |
| Sabbaṃ tatheva ahosi. | and so it all happened. | |
| Assaguttatthero vattaniyasenāsane bhikkhusaṅghaṃ sukkhabhattaṃ bhuñjamānaṃ disvā udakasoṇḍiṃ divase divase purebhatte dadhirasaṃ hotūti adhiṭṭhāsi. | When the Elder Assagutta saw the Community of Bhikkhus eating dry food in the Vattaniya Lodging he resolved thus, “Let the water pool become cream of curd every day before the meal,” | |
| Purebhatte gahitaṃ dadhirasaṃ hoti. | and when the water was taken before the meal it was cream of curd; | |
| Pacchābhatte pākatikaudakameva (dha. sa. aṭṭha. 1434). | but after the meal there was only the normal water.22 |
Comm. NT: 22.
Vattanīyasenāsana was apparently a monastery in the Vindhya Hills (Viñjaṭavī): see Mhv XIX.6; Dhs-a 419. The Elders Assagutta ... Все комментарии (1) |
| Kāyaṃ pana cittasannissitaṃ katvā adissamānena kāyena gamanakāle paccuppannārammaṇaṃ hoti. | 108. At the time of going with an invisible body after making the body dependent on the mind it has a present object. | |
| Kāyavasena cittaṃ, cittavasena vā kāyaṃ pariṇāmanakāle attano kumārakavaṇṇādinimmānakāle ca sakāyacittānaṃ ārammaṇakaraṇato ajjhattārammaṇaṃ hoti. | At the time of converting the mind to accord with the body, or the body to accord with the mind, and at the time of creating one’s own appearance as a boy, etc., it has an internal object because it makes one’s own body and mind its object. | |
| Bahiddhā hatthiassādidassanakāle pana bahiddhārammaṇanti evaṃ tāva iddhividhañāṇassa sattasu ārammaṇesu pavatti veditabbā. | But at the time of showing elephants, horses, etc., externally it has an external object. This is how, firstly, the kinds of supernormal power should be understood to occur with respect to the seven kinds of object. | |
| 415.Dibbasotadhātuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. | 109.(2) Knowledge of the divine ear element occurs with respect to four kinds of object, that is to say, as having a limited, and a present, and an internal or external object. | |
| Kathaṃ? | How? | |
| Tañhi yasmā saddaṃ ārammaṇaṃ karoti, saddo ca paritto, tasmā parittārammaṇaṃ hoti. | Since it makes sound its object and since sound is limited (see Vibh 74), it therefore has a limited object.23 But since it occurs only by making existing sound its object, it has a present object. |
Comm. NT: 23. Cf. also Vibh 62 and 91. Все комментарии (1) |
| Vijjamānaṃyeva pana saddaṃ ārammaṇaṃ katvā pavattanato paccuppannārammaṇaṃ hoti. | At the time of hearing sounds in one’s own belly it has an internal object. | |
| Taṃ attano kucchisaddasavanakāle ajjhattārammaṇaṃ. | At the time of hearing the sounds of others it has an external object. | |
| Paresaṃ saddasavanakāle bahiddhārammaṇanti evaṃ dibbasotadhātuñāṇassa catūsu ārammaṇesu pavatti veditabbā. | [431] This is how the knowledge of the divine ear element should be understood to occur with respect to the four kinds of object. | |
| 416.Cetopariyañāṇaṃ parittamahaggataappamāṇamaggaatītānāgatapaccuppannabahiddhārammaṇavasena aṭṭhasu ārammaṇesu pavattati. | 110.(3) Knowledge of penetration of minds occurs with respect to eight kinds of object, that is to say, as having a limited, exalted or measureless object, path as object, and a past, future or present object, and an external object. | |
| Kathaṃ? | How? | |
| Tañhi paresaṃ kāmāvacaracittajānanakāle parittārammaṇaṃ hoti. | At the time of knowing others’ sense-sphere consciousness it has a limited object. | |
| Rūpāvacaraarūpāvacaracittajānanakāle mahaggatārammaṇaṃ hoti. | At the time of knowing their fine-material-sphere or immaterial-sphere consciousness it has an exalted object. | |
| Maggaphalajānanakāle appamāṇārammaṇaṃ hoti. | At the time of knowing path and fruition it has a measureless object. | |
| Ettha ca puthujjano sotāpannassa cittaṃ na jānāti. | And here an ordinary man does not know a stream- enterer’s consciousness, | |
| Sotāpanno vā sakadāgāmissāti evaṃ yāva arahato netabbaṃ. | nor does a stream-enterer know a once-returner’s, and so up to the Arahant’s consciousness. | |
| Arahā pana sabbesaṃ cittaṃ jānāti. | But an Arahant knows the consciousness of all the others. | |
| Aññopi ca uparimo heṭṭhimassāti ayaṃ viseso veditabbo. | And each higher one knows the consciousnesses of all those below him. This is the difference to be understood. | |
| Maggacittārammaṇakāle maggārammaṇaṃ hoti. | At the time when it has path consciousness as its object it has path as object. | |
| Yadā pana atīte sattadivasabbhantare ca anāgate sattadivasabbhantare ca paresaṃ cittaṃ jānāti, tadā atītārammaṇaṃ anāgatārammaṇañca hoti. | But when one knows another’s consciousness within the past seven days, or within the future seven days, then it has a past object and has a future object respectively. | |
| Kathaṃ paccuppannārammaṇaṃ hoti. | 111. How does it have a present object? | |
| Paccuppannaṃ nāma tividhaṃ – khaṇapaccuppannaṃ, santatipaccuppannaṃ, addhāpaccuppannañca. | “Present” (paccuppanna) is of three kinds, that is to say, present by moment, present by continuity, and present by extent. | |
| Tattha uppādaṭṭhitibhaṅgappattaṃ khaṇapaccuppannaṃ. | Herein, what has reached arising (uppāda), presence (ṭhiti), and dissolution (bhaṅga) is present by moment. | |
| Ekadvesantativārapariyāpannaṃ santatipaccuppannaṃ. | What is included in one or two rounds of continuity is present by continuity. | |
| Tattha andhakāre nisīditvā ālokaṭṭhānaṃ gatassa na tāva ārammaṇaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. | 112. Herein, when someone goes to a well-lit place after sitting in the dark, an object is not clear at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile. | |
| Ālokaṭṭhāne vicaritvā ovarakaṃ paviṭṭhassāpi na tāva sahasā rūpaṃ pākaṭaṃ hoti, yāva pana taṃ pākaṭaṃ hoti, etthantare ekadvesantativārā veditabbā. | And when he goes into an inner closet after going about in a well-lit place, a visible object is not immediately evident at first; until it becomes clear, one or two rounds of continuity should be understood [to pass] meanwhile. | |
| Dūre ṭhatvā pana rajakānaṃ hatthavikāraṃ, ghaṇḍibherīākoṭanavikārañca disvāpi na tāva saddaṃ suṇāti, yāva pana taṃ suṇāti, etasmimpi antare ekadvesantativārā veditabbā. | When he stands at a distance, although he sees the alterations (movements) of the hands of washer-men and the alterations (movements) of the striking of gongs, drums, etc., yet he does not hear the sound at first (see Ch. XIV n. 22); until he hears it, one or two rounds of continuity should be understood [to pass] meanwhile. | |
| Evaṃ tāva majjhimabhāṇakā. | This, firstly, is according to the Majjhima reciters. | |
| Saṃyuttabhāṇakā pana rūpasantati arūpasantatīti dve santatiyo vatvā udakaṃ akkamitvā gatassa yāva tīre akkantaudakalekhā na vippasīdati, addhānato āgatassa yāva kāye usumabhāvo na vūpasammati, ātapā āgantvā gabbhaṃ paviṭṭhassa yāva andhakārabhāvo na vigacchati, antogabbhe kammaṭṭhānaṃ manasi karitvā divā vātapānaṃ vivaritvā olokentassa yāva akkhīnaṃ phandanabhāvo na vūpasammati, ayaṃ rūpasantati nāma. | 113. The Saṃyutta reciters, however, say that there are two kinds of continuity, that is to say, material continuity and immaterial continuity: that a material continuity lasts as long as the [muddy] line of water touching the bank when one treads in the water takes to clear,24 as long as the heat of the body in one who has walked a certain extent takes to die down, as long as the blindness in one who has come from the sunshine into a room does not depart, as long as when, after someone has been giving attention to his meditation subject in a room and then opens the shutters by day and looks out, the dazzling in his eyes does not die down; |
Comm. NT: 24.
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| Dve tayo javanavārā arūpasantati nāmāti vatvā tadubhayampi santatipaccuppannaṃ nāmāti vadanti. | and that an immaterial continuity consists in two or three rounds of impulsions. Both of these are [according to them] called “present by continuity.” | |
| Ekabhavaparicchinnaṃ pana addhāpaccuppannaṃ nāma. | 114. What is delimited by a single becoming (existence) is called present by extent, | |
| Yaṃ sandhāya bhaddekarattasutte "yo cāvuso, mano ye ca dhammā ubhayametaṃ paccuppannaṃ, tasmiṃ ce paccuppanne chandarāgappaṭibaddhaṃ hoti viññāṇaṃ, chandarāgappaṭibaddhattā viññāṇassa tadabhinandati, tadabhinandanto paccuppannesu dhammesu saṃhīratī"ti (ma. ni. 3.284) vuttaṃ. | with reference to which it is said in the Bhaddekaratta Sutta: “Friends, the mind and mental objects are both what is present. Consciousness is bound by desire and greed for what is present. Because consciousness is bound by desire and greed he delights in that. When he delights in that, then he is vanquished with respect to present states” (M III 197). | |
| Santatipaccuppannañcettha aṭṭhakathāsu āgataṃ. | And here, “present by continuity” is used in the Commentaries | |
| Addhāpaccuppannaṃ sutte. | while “present by extent” is used in the Suttas. | |
| Tattha keci khaṇapaccuppannaṃ cittaṃ cetopariyañāṇassa ārammaṇaṃ hotīti vadanti. | 115.Herein, some25 say that consciousness “present by moment” is the object of knowledge of penetration of minds. |
Comm. NT: 25.
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| Kiṃ kāraṇā? | What reason do they give? | |
| Yasmā iddhimato ca parassa ca ekakkhaṇe cittaṃ uppajjatīti. | It is that the consciousness of the possessor of supernormal power and that of the other arise in a single moment. | |
| Idañca nesaṃ opammaṃ, yathā ākāse khitte pupphamuṭṭhimhi avassaṃ ekaṃ pupphaṃ ekassa vaṇṭena vaṇṭaṃ paṭivijjhati, evaṃ parassa cittaṃ jānissāmīti rāsivasena mahājanassa citte āvajjite avassaṃ ekassa cittaṃ ekena cittena uppādakkhaṇe vā ṭhitikkhaṇe vā bhaṅgakkhaṇe vā paṭivijjhatīti. | Their simile is this: just as when a handful of flowers is thrown into the air, the stalk of one flower is probably struck by the stalk of another, and so too, when with the thought, “I will know another’s mind,” the mind of a multitude is adverted to as a mass, then the mind of one is probably penetrated by the mind of the other either at the moment of arising or at the moment of presence or at the moment of dissolution. | |
| Taṃ pana vassasatampi vassasahassampi āvajjanto yena ca cittena āvajjati, yena ca jānāti. | because even if one went on adverting for a hundred or a thousand years, there is never co- presence of the two consciousnesses, that is to say, of that with which he adverts and that [of impulsion] with which he knows, | |
| Tesaṃ dvinnaṃ sahaṭhānābhāvato āvajjanajavanānañca aniṭṭhaṭṭhāne nānārammaṇabhāvappattidosato ayuttanti aṭṭhakathāsu paṭikkhittaṃ. | 116. That, however, is rejected in the Commentaries as erroneous, and because the flaw of plurality of objects follows if presence [of the same object] to both adverting and impulsion is not insisted on. | |
| Santatipaccuppannaṃ pana addhāpaccuppannañca ārammaṇaṃ hotīti veditabbaṃ. | What should be understood is that the object is present by continuity and present by extent. | |
| Tattha yaṃ vattamānajavanavīthito atītānāgatavasena dvittijavanavīthiparimāṇe kāle parassa cittaṃ, taṃ sabbampi santatipaccuppannaṃ nāma. | 117. Herein, another’s consciousness during a time measuring two or three cognitive series with impulsions extending before and after the [strictly] currently existing cognitive series with impulsions, is all called “present by continuity.” | |
| "Addhāpaccuppannaṃ pana javanavārena dīpetabba"nti saṃyuttaṭṭhakathāyaṃ vuttaṃ. | But in the Saṃyutta Commentary it is said that “present by extent” should be illustrated by a round of impulsions. | |
| Taṃ suṭṭhu vuttaṃ. | 118. That is rightly said. | |
| Tatrāyaṃ dīpanā, iddhimā parassa cittaṃ jānitukāmo āvajjati, āvajjanaṃ khaṇapaccuppannaṃ ārammaṇaṃ katvā teneva saha nirujjhati. | Here is the illustration. The possessor of supernormal- power who wants to know another’s mind adverts. The adverting [consciousness] makes [the other’s consciousness that is] present by moment its object and ceases together with it. | |
| Tato cattāri pañca vā javanāni. | After that there are four or five impulsions, | |
| Yesaṃ pacchimaṃ iddhicittaṃ, sesāni kāmāvacarāni, tesaṃ sabbesampi tadeva niruddhaṃ cittamārammaṇaṃ hoti, na ca tāni nānārammaṇāni honti, addhāvasena paccuppannārammaṇattā. | of which the last is the supernormal-power consciousness, the rest being of the sense sphere. That same [other’s] consciousness, which has ceased, is the object of all these too, and so they do not have different objects because they have an object that is “present by extent.” | |
| Ekārammaṇattepi ca iddhicittameva parassa cittaṃ jānāti, na itarāni. | And while they have a single object it is only the supernormal-power consciousness that actually knows another’s consciousness, not the others, | |
| Yathā cakkhudvāre cakkhuviññāṇameva rūpaṃ passati, na itarānīti. | just as in the eye-door it is only eye-consciousness that actually sees the visible datum, not the others. 119. | |
| Iti idaṃ santatipaccuppannassa ceva addhāpaccuppannassa ca vasena paccuppannārammaṇaṃ hoti. | So this has a present object in what is present by continuity and what is present by extent. | |
| Yasmā vā santatipaccuppannampi addhāpaccuppanneyeva patati, tasmā addhāpaccuppannavasenevetaṃ paccuppannārammaṇanti veditabbaṃ. | Or since what is present by continuity falls within what is present by extent, it can therefore be understood that it has a present object simply in what is present by extent. | |
| Parassa cittārammaṇattāyeva pana bahiddhārammaṇaṃ hotīti evaṃ cetopariyañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. | It has an external object because it has only another’s mind as its object. This is how knowledge of penetration of minds should be understood to occur with respect to the eight kinds of objects. | |
| 417.Pubbenivāsañāṇaṃ parittamahaggataappamāṇamaggaatītaajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. | 120.(4) Knowledge of past lives occurs with respect to eight kinds of object, that is to say, as having a limited, exalted, or measureless object, path as object, a past object, and an internal, external, or not-so-classifiable object. | |
| Kathaṃ? | How? | |
| Tañhi kāmāvacarakkhandhānussaraṇakāle parittārammaṇaṃ hoti. | At the time of recollecting sense-sphere aggregates it has a limited object. | |
| Rūpāvacarārūpāvacarakkhandhānussaraṇakāle mahaggatārammaṇaṃ. | At the time of recollecting fine-material-sphere or immaterial-sphere aggregates it has an exalted object. | |
| Atīte attanā parehi vā bhāvitamaggaṃ sacchikataphalañca anussaraṇakāle appamāṇārammaṇaṃ. | At the time of recollecting a path developed, or a fruition realized, in the past either by oneself or by others, it has a measureless object. | |
| Bhāvitamaggameva anussaraṇakāle maggārammaṇaṃ. | At the time of recollecting a path developed it has a path as object. | |
| Niyamato panetaṃ atītārammaṇameva. | But it invariably has a past object. | |
| Tattha kiñcāpi cetopariyañāṇayathākammupagañāṇānipi atītārammaṇāni honti, atha kho tesaṃ cetopariyañāṇassa sattadivasabbhantarātītaṃ cittameva ārammaṇaṃ. | 121.Herein, although knowledge of penetration of minds and knowledge of faring according to deeds also have a past object, still, of these two, the object of the knowledge of penetration of minds is only consciousness within the past seven days. | |
| Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. | It knows neither other aggregates nor what is bound up with aggregates [that is, name, surname, and so on]. | |
| Maggasampayuttacittārammaṇattā pana pariyāyato maggārammaṇanti vuttaṃ. | It is said indirectly that it has a path as object since it has the consciousness associated with the path as its object. | |
| Yathākammupagañāṇassa ca atītaṃ cetanāmattameva ārammaṇaṃ. | Also, the object of knowledge of faring according to deeds is simply past volition. | |
| Pubbenivāsañāṇassa pana atītā khandhā khandhapaṭibaddhañca kiñci anārammaṇaṃ nāma natthi. | But there is nothing, whether past aggregates or what is bound up with aggregates, that is not the object of knowledge of past lives; | |
| Tañhi atītakkhandhakhandhapaṭibaddhesu dhammesu sabbaññutaññāṇagatikaṃ hotīti ayaṃ viseso veditabbo. | for that is on a par with omniscient knowledge with respect to past aggregates and states bound up with aggregates. This is the difference to be understood here. | |
| Ayamettha aṭṭhakathānayo. | 122. This is the method according to the Commentaries here. | |
| Yasmā pana "kusalā khandhā iddhividhañāṇassa cetopariyañāṇassa pubbenivāsānussatiñāṇassa yathākammupagañāṇassa anāgataṃsañāṇassa ārammaṇapaccayena paccayo"ti (paṭṭhā. 1.1.404) paṭṭhāne vuttaṃ. | But it is said in the Paṭṭhāna: “Profitable aggregates are a condition, as object condition, for knowledge of supernormal power, for knowledge of penetration of minds, for knowledge of past lives, for knowledge of faring according to deeds, and for knowledge of the future” (Paṭṭh I 154), | |
| Tasmā cattāropi khandhā cetopariyañāṇayathākammupagañāṇānaṃ ārammaṇā honti. | and therefore four aggregates are also the objects of knowledge of penetration of minds and of knowledge of faring according to deeds. | |
| Tatrāpi yathākammupagañāṇassa kusalākusalā evāti. | And there too profitable and unprofitable [aggregates are the object] of knowledge of faring according to deeds. | |
| Attano khandhānussaraṇakāle panetaṃ ajjhattārammaṇaṃ. | 123. At the time of recollecting one’s own aggregates it has an internal object. | |
| Parassa khandhānussaraṇakāle bahiddhārammaṇaṃ. | At the time of recollecting another’s aggregates it has an external object. | |
| "Atīte vipassī bhagavā ahosi. | “In the past there was the Blessed One Vipassin. | |
| Tassa mātā bandhumatī, pitā bandhumā"tiādinā (dī. ni. 2.12) nayena nāmagottapathavīnimittādianussaraṇakāle navattabbārammaṇaṃ hoti. | His mother was Bhandumatī. His father was Bhandumant” (see D II 6–7), - At the time of recollecting [the concepts consisting in] name, race (surname) in the way beginning (before) and [the concept consisting in] the sign of the earth, etc., it has a not-so-classifiable object. | |
| Nāmagottanti cettha khandhūpanibandho sammutisiddho byañjanattho daṭṭhabbo, na byañjanaṃ. | And here the name and race (surname, lineage) must be regarded not as the actual words but as the meaning of the words, which is established by convention and bound up with aggregates. | |
| Byañjanañhi saddāyatanasaṅgahitattā parittaṃ hoti. | For the actual words [434] are “limited” since they are included by the sound base, | |
| Yathāha "niruttipaṭisambhidā parittārammaṇā"ti (vibha. 749). | according as it is said: “The discrimination of language has a limited object” (Vibh 304). | |
| Ayamettha amhākaṃ khanti. | Our preference here is this. | |
| Evaṃ pubbenivāsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. | This is how the knowledge of past lives should be understood to occur with respect to the eight kinds of object. | |
| 418.Dibbacakkhuñāṇaṃ parittapaccuppannaajjhattabahiddhārammaṇavasena catūsu ārammaṇesu pavattati. | 124.(5) Knowledge of the divine eye occurs with respect to four kinds of object, that is to say, as having a limited, a present, and an internal or external object. | |
| Kathaṃ? | How? | |
| Tañhi yasmā rūpaṃ ārammaṇaṃ karoti, rūpañca parittaṃ, tasmā parittārammaṇaṃ hoti. | Since it makes materiality its object and materiality is limited (see Vibh 62) it therefore has a limited object. | |
| Vijjamāneyeva ca rūpe pavattattā paccuppannārammaṇaṃ. | Since it occurs only with respect to existing materiality it has a present object. | |
| Attano kucchigatādirūpadassanakāle ajjhattārammaṇaṃ. | At the time of seeing materiality inside one’s own belly, etc., it has an internal object. | |
| Parassa rūpadassanakāle bahiddhārammaṇanti evaṃ dibbacakkhuñāṇassa catūsu ārammaṇesu pavatti veditabbā. | At the time of seeing another’s materiality it has an external object. This is how the knowledge of the divine eye should be understood to occur with respect to the four kinds of object. | |
| 419.Anāgataṃsañāṇaṃ parittamahaggataappamāṇamaggaanāgataajjhattabahiddhānavattabbārammaṇavasena aṭṭhasu ārammaṇesu pavattati. | 125.(6) Knowledge of the future occurs with respect to eight kinds of object, that is to say, as having a limited or exalted or immeasurable object, a path as object, a future object, and an internal, external, or not-so classifiable object. | |
| Kathaṃ? | How? | |
| Tañhi "ayaṃ anāgate kāmāvacare nibbattissatī"ti jānanakāle parittārammaṇaṃ hoti. | At the time of knowing this, “This one will be reborn in the future in the sense sphere,” it has a limited object. | |
| "Rūpāvacare arūpāvacare vā nibbattissatī"ti jānanakāle mahaggatārammaṇaṃ. | At the time of knowing, “He will be reborn in the fine-material or immaterial sphere,” it has an exalted object. | |
| "Maggaṃ bhāvessati, phalaṃ sacchikarissatī"ti jānanakāle appamāṇārammaṇaṃ. | At the time of knowing, “He will develop the path, he will realize fruition,” it has an immeasurable object. | |
| "Maggaṃ bhāvessati"cceva jānanakāle maggārammaṇaṃ. | At the time of knowing, “He will develop the path,” it has a path as object too. | |
| Niyamato pana taṃ anāgatārammaṇameva. | But it invariably has a future object. | |
| Tattha kiñcāpi cetopariyañāṇampi anāgatārammaṇaṃ hoti, atha kho tassa sattadivasabbhantarānāgataṃ cittameva ārammaṇaṃ. | 126. Herein, although knowledge of penetration of minds has a future object too, nevertheless its object is then only future consciousness that is within seven days; | |
| Tañhi aññaṃ khandhaṃ vā khandhapaṭibaddhaṃ vā na jānāti. | for it knows neither any other aggregate nor what is bound up with aggregates. | |
| Anāgataṃsañāṇassa pubbenivāsañāṇe vuttanayena anāgate anārammaṇaṃ nāma natthi. | But there is nothing in the future, as described under the knowledge of past lives (§121), that is not an object of knowledge of the future. | |
| "Ahaṃ amutra nibbattissāmī"ti jānanakāle ajjhattārammaṇaṃ. | 127. At the time of knowing, “I shall be reborn there,” it has an internal object. | |
| "Asuko amutra nibbattissatī"ti jānanakāle bahiddhārammaṇaṃ. | At the time of knowing, “So-and-so will be reborn there,” it has an external object. | |
| "Anāgate metteyyo bhagavā uppajjissati (dī. ni. 3.107). | But at the time of knowing name and race (surname) in the way beginning, “In the future the Blessed One Metteyya will arise. | |
| Subrahmā nāmassa brāhmaṇo pitā bhavissati. | His father will be the brahman Subrahmā. | |
| Brahmavatī nāma brāhmaṇī mātā"tiādinā pana nayena nāmagottajānanakāle pubbenivāsañāṇe vuttanayeneva na vattabbārammaṇaṃ hotīti evaṃ anāgataṃsañāṇassa aṭṭhasu ārammaṇesu pavatti veditabbā. | His mother will be the brahmani Brahmavatī” (see D III 76), it has a not-so-classifiable object in the way described under knowledge of past lives (§123). This is how the knowledge of the future should be understood. | |
| 420.Yathākammupagañāṇaṃ parittamahaggataatītaajjhattabahiddhārammaṇavasena pañcasu ārammaṇesu pavattati. | 128.(7) Knowledge of faring according to deeds occurs with respect to five kinds of object, that is to say, as having a limited or exalted, a past, and an internal or external object. | |
| Kathaṃ? | How? | |
| Tañhi kāmāvacarakammajānanakāle parittārammaṇaṃ hoti. | At the time of knowing sense-sphere kamma (deeds) it has a limited object. | |
| Rūpāvacarārūpāvacarakammajānanakāle mahaggatārammaṇaṃ. | At the time of knowing fine-material-sphere or immaterial- sphere kamma it has an exalted object. | |
| Atītameva jānātīti atītārammaṇaṃ. | Since it knows only what is past it has a past object. | |
| Attano kammaṃ jānanakāle ajjhattārammaṇaṃ. | At the time of knowing one’s own kamma it has an internal object. | |
| Parassa kammaṃ jānanakāle bahiddhārammaṇaṃ hoti. | At the time of knowing another’s kamma it has an external object. | |
| Evaṃ yathākammupagañāṇassa pañcasu ārammaṇesu pavatti veditabbā. | This is how the knowledge of faring according to deeds should be understood to occur with respect to the five kinds of object. | |
| Yañcettha ajjhattārammaṇañceva bahiddhārammaṇañcāti vuttaṃ, taṃ kālena ajjhattaṃ kālena bahiddhā jānanakāle ajjhattabahiddhārammaṇampi hotiyevāti. | 129. And when [the knowledge] described here both as “having an internal object” and “having an external object” knows [these objects] now internally and now externally, it is then said that it has an internal-external object as well. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Abhiññāniddeso nāma | concluding “The Description of Direct-knowledge” | |
| Terasamo paricchedo. | The thirteenth chapter | |