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| 425.Katividhā paññāti dhammasabhāvapaṭivedhalakkhaṇena tāva ekavidhā. | 8.(iv) HOW MANY KINDS OF UNDERSTANDING ARE THERE? 1. Firstly, as having the characteristic of penetrating the individual essences of states, it is of one kind. | |
| Lokiyalokuttaravasena duvidhā. | 2. As mundane and supramundane it is of two kinds. | |
| Tathā sāsavānāsavādivasena, nāmarūpavavatthāpanavasena, somanassupekkhāsahagatavasena, dassanabhāvanābhūmivasena ca. | 3. Likewise as subject to cankers and free from cankers, and so on, 4. As the defining of mentality and of materiality, 5. As accompanied by joy or by equanimity, 6. As the planes of seeing and of development. | |
| Tividhā cintāsutabhāvanāmayavasena. | 7. It is of three kinds as consisting in what is reasoned, consisting in what is learnt (heard), and consisting in development. | |
| Tathā parittamahaggataappamāṇārammaṇavasena, āyāpāyaupāyakosallavasena, ajjhattābhinivesādivasena ca. | 8. Likewise as having a limited, exalted, or measureless object, 9. As skill in improvement, detriment, and means, 10. As interpreting the internal, and so on. | |
| Catubbidhā catūsu saccesu ñāṇavasena catupaṭisambhidāvasena cāti. | 11. It is of four kinds as knowledge of the four truths, 12. And as the four discriminations.4 |
Comm. NT: 4. Paṭisambhidā is usually rendered by “analysis” (see e.g. Points of Controversy— Kathāvatthu translation—pp. 377ff). But the Tipiṭaka expl... Все комментарии (1) |
| 426.Tattha ekavidhakoṭṭhāso uttānatthoyeva. | 9.1. Herein, the singlefold section is obvious in meaning. | |
| Duvidhakoṭṭhāse lokiyamaggasampayuttā lokiyā. | 2. As regards the twofold section, the mundane is that associated with the mundane path | |
| Lokuttaramaggasampayuttā lokuttarāti evaṃ lokiyalokuttaravasena duvidhā. | So it is of two kinds as mundane and supramundane. and the supramundane is that associated with the supramundane path. | |
| Dutiyaduke āsavānaṃ ārammaṇabhūtā sāsavā. | 10. 3. In the second dyad, that subject to cankers is that which is the object of cankers. | |
| Tesaṃ anārammaṇā anāsavā. | That free from cankers is not their object. | |
| Atthato panesā lokiyalokuttarāva hoti. | This dyad is the same in meaning as the mundane and supramundane. | |
| Āsavasampayuttā sāsavā. | the dyads subject to cankers, associated with cankers | |
| Āsavavippayuttā anāsavātiādīsupi eseva nayo. | and free from cankers, and dissociated from cankers (Dhs 3), and so on. - The same method applies to (them). | |
| Evaṃ sāsavānāsavādivasena duvidhā. | So it is of two kinds as subject to cankers and free from cankers, and so on. | |
| Tatiyaduke yā vipassanaṃ ārabhitukāmassa catunnaṃ arūpakkhandhānaṃ vavatthāpane paññā, ayaṃ nāmavavatthāpanapaññā. | 11. 4. In the third dyad, when a man wants to begin insight, his understanding of the defining of the four immaterial aggregates is understanding as defining of mentality, | |
| Yā rūpakkhandhassa vavatthāpane paññā, ayaṃ rūpavavatthāpanapaññāti evaṃ nāmarūpavavatthāpanavasena duvidhā. | and his understanding of the defining of the material aggregate is understanding as defining of materiality. So it is of two kinds as the defining of mentality and of materiality. | |
| Catutthaduke dvīsu kāmāvacarakusalacittesu soḷasasu ca pañcakanayena catukkajjhānikesu maggacittesu paññā somanassasahagatā. | 12. 5. In the fourth dyad, understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to sixteen5 of the kinds of path consciousness with four of the jhānas in the fivefold method, is accompanied by joy. |
Comm. NT: 5.
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| Dvīsu kāmāvacarakusalacittesu catūsu ca pañcamajjhānikesu maggacittesu paññā upekkhāsahagatāti evaṃ somanassupekkhāsahagatavasena duvidhā. | Understanding belonging to two of the kinds of sense-sphere profitable consciousness, and belonging to (the remaining) four kinds of path consciousness with the fifth jhānas is accompanied by equanimity. So it is of two kinds as accompanied by joy or by equanimity. | |
| Pañcamaduke paṭhamamaggapaññā dassanabhūmi. | 13. 6. In the fifth dyad, understanding belonging to the first path is the plane of seeing. | |
| Avasesamaggattayapaññā bhāvanābhūmīti evaṃ dassanabhāvanābhūmivasena duvidhā. | Understanding belonging to the remaining three paths is the plane of development (see XXII.127). So it is of two kinds as the planes of seeing and of development. | |
| 427.Tikesu paṭhamattike parato assutvā paṭiladdhapaññā attano cintāvasena nipphannattā cintāmayā. | 14. 7. As regards the triads, understanding acquired without hearing from another is that consisting in what is reasoned because it is produced by one’s own reasoning. | |
| Parato sutvā paṭiladdhapaññā sutavasena nipphannattā sutamayā. | Understanding acquired by hearing from another is that consisting in what is heard, because it is produced by hearing. | |
| Yathā tathā vā bhāvanāvasena nipphannā appanāppattā paññā bhāvanāmayā. | Understanding that has reached absorption, having been somehow produced by (meditative) development, is that consisting in development. | |
| Vuttañhetaṃ – | And this is said: | |
| "Tattha katamā cintāmayā paññā? | Herein, what is understanding consisting in what is reasoned? | |
| Yogavihitesu vā kammāyatanesu yogavihitesu vā sippāyatanesu yogavihitesu vā vijjāṭṭhānesu kammassakataṃ vā saccānulomikaṃ vā rūpaṃ aniccanti vā vedanā - pe - saññā… saṅkhārā… viññāṇaṃ aniccanti vā, yaṃ evarūpiṃ anulomikaṃ khantiṃ diṭṭhiṃ ruciṃ mutiṃ pekkhaṃ dhammanijjhānakhantiṃ parato assutvā paṭilabhati, ayaṃ vuccati cintāmayā paññā - pe - sutvā paṭilabhati, ayaṃ vuccati sutamayā paññā. | In the spheres of work invented by ingenuity, or in the spheres of craft invented by ingenuity, or in the sorts of science invented by ingenuity, any preference, view, choice, opinion, judgment, liking for pondering over things, that concerns ownership of deeds (kamma) or is in conformity with truth or is of such kind as to conform with (the axioms) ‘Materiality is impermanent’ or ‘Feeling … perception … formations … consciousness is impermanent’ that one acquires without hearing it from another—that is called understanding consisting in what is reasoned. (In the spheres ) that one acquires by hearing it from another—that is called understanding consisting in what is learnt (heard). | |
| Sabbāpi samāpannassa paññā bhāvanāmayā paññā"ti (vibha. 768). | And all understanding in anyone who has attained (an attainment) is understanding consisting in development (Vibh 324–25). | |
| Evaṃ cintāsutabhāvanāmayavasena tividhā. | So it is of three kinds as consisting in what is thought out, in what is heard, and in development. | |
| Dutiyattike kāmāvacaradhamme ārabbha pavattā paññā parittārammaṇā. | 15. 8. In the second triad, the understanding that occurs contingent upon sense-sphere states has a limited object. | |
| Rūpāvacarārūpāvacare ārabbha pavattā mahaggatārammaṇā. | That which occurs contingent upon fine-material-sphere states or immaterial-sphere states has an exalted object. | |
| Sā lokiyavipassanā. | That is mundane insight. | |
| Nibbānaṃ ārabbha pavattā appamāṇārammaṇā. | That which occurs contingent upon Nibbāna has a measureless object. | |
| Sā lokuttaravipassanāti evaṃ parittamahaggatāppamāṇārammaṇavasena tividhā. | That is supramundane insight. So it is of three kinds as having a limited, an exalted, or a measureless object. | |
| Tatiyattike āyo nāma vuddhi, sā duvidhā anatthahānito atthuppattito ca. | 16. 9. In the third triad, it is increase that is called improvement. That is twofold as the elimination of harm and the arousing of good. | |
| Tattha kosallaṃ āyakosallaṃ. | Skill in improvement is skill in these, | |
| Yathāha – | according as it is said: | |
| "Tattha katamaṃ āyakosallaṃ? | Herein, what is skill in improvement? | |
| Ime me dhamme manasikaroto anuppannā ceva akusalā dhammā na uppajjanti, uppannā ca akusalā dhammā pahīyanti, ime vā panime dhamme manasikaroto anuppannā ceva kusalā dhammā uppajjanti. | When a man brings these things to mind both unarisen unprofitable things do not arise and arisen unprofitable things are abandoned in him; or when he brings these things to mind both unarisen profitable things arise | |
| Uppannā ca kusalā dhammā bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā saṃvattantīti, yā tattha paññā pajānanā - pe - amoho dhammavicayo sammādiṭṭhi, idaṃ vuccati āyakosalla"nti (vibha. 771). | and arisen profitable things advance to growth, increase, development, and perfection in him. Whatever here is understanding, act of understanding [for words elided see Dhs 16] non-delusion, investigation of states, right view, is called skill in improvement (Vibh 325–26). | |
| Apāyoti pana avuddhi, sāpi duvidhā atthahānito ca anatthuppattito ca. | 17. Non-increase is what is called detriment. That also is twofold as the diminution of good and the arousing of harm. | |
| Tattha kosallaṃ apāyakosallaṃ. | Skill in detriment is skill in these, | |
| Yathāha "tattha katamaṃ apāyakosallaṃ? | according as it is said: “Herein, what is skill in detriment? | |
| Ime dhamme manasikaroto anuppannā ceva kusalā dhammā na uppajjantī"tiādi (vibha. 771). | When a man brings these things to mind, both unarisen profitable things do not arise …” (Vibh 326), and so on. | |
| Sabbattha pana tesaṃ tesaṃ dhammānaṃ upāyesu nibbattikāraṇesu taṃkhaṇappavattaṃ ṭhānuppattikaṃ kosallaṃ upāyakosallaṃ nāma. | 18.But in either of these cases any skill in means to cause the production of such and such things, which skill occurs at that moment and is aroused on that occasion, is what is called skill in means, | |
| Yathāha – "sabbāpi tatrupāyā paññā upāyakosalla"nti (vibha. 771). | according as it is said: “And all understanding of means thereto is skill in means” (Vibh 326). | |
| Evaṃ āyāpāyaupāyakosallavasena tividhā. | So it is of three kinds as skill in improvement, in detriment, and in means. | |
| Catutthattike attano khandhe gahetvā āraddhā vipassanā paññā ajjhattābhinivesā. | 19. 10. In the fourth triad, insight-understanding initiated by apprehending one’s own aggregates is interpreting the internal.6 |
Comm. NT: 6. The word abhinivisati with its noun abhinivesa means literally “to dwell on,” and so “to adhere,” or “insist.” In the Tipiṭaka it always ... Все комментарии (1) |
| Parassa khandhe bāhiraṃ vā anindriyabaddharūpaṃ gahetvā āraddhā bahiddhābhinivesā. | That initiated by apprehending another’s aggregates or external materiality not bound up with the faculties, [that is, inanimate matter], is interpreting the external. | |
| Ubhayaṃ gahetvā āraddhā ajjhattabahiddhābhinivesāti evaṃ ajjhattābhinivesādivasena tividhā. | That initiated by apprehending both is interpreting the internal and external. So it is of three kinds as interpreting the internal, and so on. | |
| 428.Catukkesu paṭhamacatukke dukkhasaccaṃ ārabbha pavattaṃ ñāṇaṃ dukkhe ñāṇaṃ. | 20. 11. As regards the tetrads, in the first tetrad, knowledge that occurs contingent upon the truth of suffering is knowledge of suffering; | |
| Dukkhasamudayaṃ ārabbha pavattaṃ ñāṇaṃ dukkhasamudaye ñāṇaṃ. | knowledge that occurs contingent upon the origin of suffering is knowledge of the origin of suffering; | |
| Dukkhanirodhaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhe ñāṇaṃ. | knowledge that occurs contingent upon the cessation of suffering is knowledge of the cessation of suffering; | |
| Dukkhanirodhagāminiṃ paṭipadaṃ ārabbha pavattaṃ ñāṇaṃ dukkhanirodhagāminiyā paṭipadāya ñāṇanti evaṃ catūsu saccesu ñāṇavasena catubbidhā. | and knowledge that occurs contingent upon the way leading to the cessation of suffering is knowledge of the way leading to the cessation of suffering. So it is of four kinds as knowledge of the four truths. | |
| Dutiyacatukke catasso paṭisambhidā nāma atthādīsu pabhedagatāni cattāri ñāṇāni. | 21. 12. In the second tetrad, the four kinds of knowledge classed as that concerned with meaning, etc., are called the four discriminations. | |
| Vuttañhetaṃ – "atthe ñāṇaṃ atthapaṭisambhidā. | For this is said: “Knowledge about meaning is the discrimination of meaning (attha- paṭisambhidā). | |
| Dhamme ñāṇaṃ dhammapaṭisambhidā. | Knowledge about law is the discrimination of law (dhamma- paṭisambhidā). | |
| Tatradhammaniruttābhilāpe ñāṇaṃ niruttipaṭisambhidā. | Knowledge about enunciation of language dealing with meaning and law is the discrimination of language (nirutti-paṭisambhidā). | |
| Ñāṇesu ñāṇaṃ paṭibhānapaṭisambhidā"ti (vibha. 718). | Knowledge about kinds of knowledge is discrimination of perspicuity (paṭibhāna- paṭisambhidā)” (Vibh 293). | |
| Tattha atthoti saṅkhepato hetuphalassetaṃ adhivacanaṃ. | 22. Herein, meaning (attha) is briefly a term for the fruit of a cause (hetu). | |
| Hetuphalaṃ hi yasmā hetuanusārena ariyati adhigamiyati sampāpuṇiyati, tasmā atthoti vuccati. | For in accordance with the cause it is served7 arrived at, reached, therefore it is called “meaning” (or “purpose”). |
Comm. NT: 7. Arīyati—“to honour, to serve.” Not in PED. Cf. ger. araṇīya (M-a I 21,173), also not in PED, explained by the Majjhima Nidāya ṭīkā as “to... Все комментарии (1) |
| Pabhedato pana yaṃ kiñci paccayasambhūtaṃ, nibbānaṃ, bhāsitattho, vipāko, kiriyāti ime pañca dhammā atthoti veditabbā. | But in particular the five things, namely, (i) anything conditionally produced, (ii) Nibbāna, (iii) the meaning of what is spoken, (iv) (kamma-) result, and (v) functional (consciousness), should be understood as meaning. | |
| Taṃ atthaṃ paccavekkhantassa tasmiṃ atthe pabhedagataṃ ñāṇaṃ atthapaṭisambhidā. | When anyone reviews that meaning, any knowledge of his, falling within the category (pabheda) concerned with meaning, is the discrimination of meaning. | |
| Dhammotipi saṅkhepato paccayassetaṃ adhivacanaṃ. | 23.Law (dhamma) is briefly a term for a condition (paccaya). | |
| Paccayo hi yasmā taṃ taṃ dahati pavatteti vā sampāpuṇituṃ vā deti, tasmā dhammoti vuccati. | For since a condition necessitates (dahati) whatever it may be, makes it occur or allows it to happen, it is therefore called “law” (dhamma). | |
| Pabhedato pana yo koci phalanibbattako hetu, ariyamaggo, bhāsitaṃ, kusalaṃ, akusalanti ime pañca dhammā dhammoti veditabbā. | But in particular the five things, namely, (i) any cause that produces fruit, (ii) the noble path, (iii) what is spoken, (iv) what is profitable, and (v) what is unprofitable, should be understood as law. | |
| Taṃ dhammaṃ paccavekkhantassa tasmiṃ dhamme pabhedagataṃ ñāṇaṃ dhammapaṭisambhidā. | When anyone reviews that law, any knowledge of his, falling within the category concerned with law, is the discrimination of law. | |
| Ayameva hi attho abhidhamme – | 4.This same meaning is shown in the Abhidhamma : | |
| "Dukkhe ñāṇaṃ atthapaṭisambhidā. | (a) “Knowledge about suffering is the discrimination of meaning. | |
| Dukkhasamudaye ñāṇaṃ dhammapaṭisambhidā. | Knowledge about the origin of suffering is the discrimination of law. [Knowledge about the cessation of suffering is the discrimination of meaning. Knowledge about the way leading to the cessation of suffering is the discrimination of law] … | |
| Hetumhi ñāṇaṃ dhammapaṭisambhidā. | (b) “Knowledge about cause is the discrimination of law. | |
| Hetuphale ñāṇaṃ atthapaṭisambhidā. | Knowledge about the fruit of a cause is the discrimination of meaning … | |
| Ye dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā. | (c) “whatever things are born, become, brought to birth, produced, completed, made manifest, | |
| Imesu dhammesu ñāṇaṃ atthapaṭisambhidā. | Knowledge about (them) is the discrimination of meaning. | |
| Yamhā dhammā te dhammā jātā bhūtā sañjātā nibbattā abhinibbattā pātubhūtā, tesu dhammesu ñāṇaṃ dhammapaṭisambhidā. | Knowledge about the things from which those things were born, became, were brought to birth, produced, completed, made manifest, is the discrimination of law … | |
| Jarāmaraṇe ñāṇaṃ atthapaṭisambhidā. | (d) “Knowledge about ageing and death is the discrimination of meaning. | |
| Jarāmaraṇasamudaye ñāṇaṃ dhammapaṭisambhidā - pe - saṅkhāranirodhe ñāṇaṃ atthapaṭisambhidā. | Knowledge about the origin of ageing and death is the discrimination of law. [Knowledge about the cessation of ageing and death is the discrimination of meaning. Knowledge about the way leading to the cessation of ageing and death is the discrimination of law. Knowledge about birth … becoming … clinging … craving … feeling … contact … the sixfold base … mentality- materiality … consciousness … knowledge about formations is the discrimination of meaning. Knowledge about the origin of formations is the discrimination of law.] Knowledge about the cessation of formations is the discrimination of meaning. | |
| Saṅkhāranirodhagāminiyā paṭipadāya ñāṇaṃ dhammapaṭisambhidā. | Knowledge about the way leading to the cessation of formations is the discrimination of law … | |
| Idha bhikkhu dhammaṃ jānāti suttaṃ geyyaṃ - pe - vedallaṃ. | (e) “Here a bhikkhu knows the Dhamma (Law)—the Discourses, Songs, [Expositions, Stanzas, Exclamations, Sayings, Birth Stories, Marvels, and] Answers to Questions— | |
| Ayaṃ vuccati dhammapaṭisambhidā. | this is called the discrimination of law. | |
| So tassa tasseva bhāsitassa atthaṃ jānāti 'ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho'ti. | He knows the meaning of whatever is said thus: ‘This is the meaning of this that was said; this is the meaning of this that was said’— | |
| Ayaṃ vuccati atthapaṭisambhidā. | this is called the discrimination of meaning … | |
| Katame dhammā kusalā? | (f) “What states are profitable? | |
| Yasmiṃ samaye kāmāvacaraṃ kusalaṃ cittaṃ uppannaṃ hoti - pe - ime dhammā kusalā. | On an occasion when profitable consciousness of the sense sphere has arisen [that is accompanied by joy and associated with knowledge, having a visible datum as its object … or a mental datum as its object, or contingent upon whatever it may be, on that occasion there is contact … (for elision see Dhs §1) … there is non-wavering]— these things are profitable. | |
| Imesu dhammesu ñāṇaṃ dhammapaṭisambhidā. | Knowledge about these things is the discrimination of law. | |
| Tesaṃ vipāke ñāṇaṃ atthapaṭisambhidā"tiādinā (vibha. 719 ādayo) nayena vibhajitvā dassito. | Knowledge about their result is the discrimination of meaning” … (Vibh 293–95).8 by the following analysis (above). |
Comm. NT: 8. This quotation has been filled out from the Vibhaṅga text for clarity. Все комментарии (1) |
| Tatradhammaniruttābhilāpe ñāṇanti tasmiṃ atthe ca dhamme ca yā sabhāvanirutti abyabhicārī vohāro. | 25.Knowledge about enunciation of language dealing with meaning and law (§21): there is the language that is individual essence, the usage that has no exceptions,9 and deals with that meaning and that law. |
Comm. NT: 9. Byabhicāra (vyabhicāra): not in PED; normal grammarian’s term for an “exception.” Все комментарии (1) |
| Tadabhilāpe tassa bhāsane udīraṇe taṃ bhāsitaṃ lapitaṃ udīritaṃ sutvāva ayaṃ sabhāvanirutti, ayaṃ na sabhāvaniruttīti evaṃ tassā dhammaniruttisaññitāya sabhāvaniruttiyā māgadhikāya sabbasattānaṃ mūlabhāsāya pabhedagataṃ ñāṇaṃ niruttipaṭisambhidā. | Any knowledge falling within the category concerned with the enunciation of that, with the speaking, with the utterance of that, concerned with the root-speech of all beings, the Magadhan language that is individual essence, in other words, the language of law (dhamma), [any knowledge that] as soon as it hears it spoken, pronounced, uttered, knows, “This is the individual-essence language; this is not the individual- essence language”—[such knowledge] is discrimination of language.10 |
Comm. NT: 10. The idea behind the term “individual-essence language” (sabhāvanirutti), that is to say, that there is a real name for each thing that i... Все комментарии (1) |
| Niruttipaṭisambhidāppatto hi phasso vedanāti evamādivacanaṃ sutvāva ayaṃ sabhāvaniruttīti jānāti. | One who has reached the discrimination of language knows, on hearing the words “phasso, vedanā,” etc., that that is the individual-essence language, | |
| Phassā vedanoti evamādikaṃ pana ayaṃ na sabhāvaniruttīti. | and on hearing “phassā, vedano,” etc., he knows that that is not the individual-essence language. | |
| Ñāṇesuñāṇanti sabbattha ñāṇamārammaṇaṃ katvā paccavekkhantassa ñāṇārammaṇaṃ ñāṇaṃ, yathāvuttesu vā tesu ñāṇesu sagocarakiccādivasena vitthārato ñāṇaṃ paṭibhānapaṭisambhidāti attho. | 26.Knowledge about kinds of knowledge (§21): when a man is reviewing and makes any of the foregoing kinds of knowledge the object [of his knowledge], then any knowledge in him that has knowledge as its object is discrimination of perspicuity, and so is any knowledge about these aforesaid kinds of knowledge, which is concerned with details of their individual domains, functions, and so on. | |
| 429.Catassopi cetā paṭisambhidā dvīsu ṭhānesu pabhedaṃ gacchanti sekkhabhūmiyañca asekkhabhūmiyañca. | 27.And these four kinds of discrimination can be placed in two categories: the plane of the trainer and the plane of the non-trainer. | |
| Tattha aggasāvakānaṃ mahāsāvakānañca asekkhabhūmiyaṃ pabhedagatā. | Herein, those of the chief disciples and great disciples come into the category of the non-trainer’s plane. | |
| Ānandattheracittagahapatidhammikaupāsakaupāligahapatikhujjuttarāupāsikādīnaṃ sekkhabhūmiyaṃ. | Those of the Elder Ānanda, the householder Citta, the layman Dhammika, the householder Upāli, the laywoman Khujjuttarā, etc., come into the category of the trainer’s plane. | |
| Evaṃ dvīsu bhūmīsu pabhedaṃ gacchantiyopi cetā adhigamena pariyattiyā savanena paripucchāya pubbayogena cāti imehi pañcahākārehi visadā honti. | 28.And though they come into the categories of the two planes thus, they are nevertheless distinguishable in five aspects, that is to say, as achievement, mastery of scriptures, hearing, questioning, and prior effort. | |
| Tattha adhigamo nāma arahattappatti. | Herein, achievement is the reaching of Arahantship. | |
| Pariyatti nāma buddhavacanassa pariyāpuṇanaṃ. | Mastery of scriptures is mastery of the Buddha’s word. | |
| Savanaṃ nāma sakkaccaṃ atthiṃ katvā dhammassavanaṃ. | Hearing is learning the Dhamma carefully and attentively. | |
| Paripucchā nāma pāḷiaṭṭhakathādīsu gaṇṭhipadaatthapadavinicchayakathā, pubbayogo nāma pubbabuddhānaṃ sāsane gatapaccāgatikabhāvena yāva anulomaṃ gotrabhusamīpaṃ, tāva vipassanānuyogo. | Questioning is discussion of knotty passages and explanatory passages in the texts, commentaries, and so on. Prior effort is devotion to insight in the dispensation of former Buddhas, up to the vicinity of [the stages of] conformity and change-of- lineage by one who has practiced [the duty of] going [with the meditation subject on alms round] and coming back [with it].11 |
Comm. NT: 11. The expression garapaccāgatikabhāva refers to the practice of “carrying the meditation subject to and from the alms round,” which is de... Все комментарии (1) |
| Apare āhu – | 29. Others have said: | |
| "Pubbayogo bāhusaccaṃ, desabhāsā ca āgamo; | A prior effort, and great knowledge, [Knowledge of] dialects, of scriptures, | |
| Paripucchā adhigamo, garusannissayo tathā; | And questioning, and then achievement, And likewise waiting on a teacher, | |
| Mittasampatti cevāti, paṭisambhidapaccayā"ti. | Success in friends—these are conditions Productive of discriminations. | |
| Tattha pubbayogo vuttanayova. | 30. Herein, prior effort is the same as that already stated. | |
| Bāhusaccaṃ nāma tesu tesu satthesu ca sippāyatanesu ca kusalatā. | Great learning is skill in some science or sphere of craft. | |
| Desabhāsā nāma ekasatavohārakusalatā. | Dialects means skill in the hundred-and-one tongues, | |
| Visesena pana māgadhike kosallaṃ. | particularly in that of Magadha. | |
| Āgamo nāma antamaso opammavaggamattassapi buddhavacanassa pariyāpuṇanaṃ. | Scriptures means mastery of the Buddha’s word, even if only of the Chapter of Similes.12 |
Comm. NT: 12.
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| Paripucchā nāma ekagāthāyapi atthavinicchayapucchanaṃ. | Questioning is questioning about defining the meaning of even a single stanza. | |
| Adhigamo nāma sotāpannatā vā - pe - arahattaṃ vā. | Achievement is stream-entry … or Arahantship. | |
| Garusannissayo nāma sutapaṭibhānabahulānaṃ garūnaṃ santike vāso. | Waiting on a teacher is living with very learned intelligent teachers. | |
| Mittasampatti nāma tathārūpānaṃyeva mittānaṃ paṭilābhoti. | Success in friends is acquisition of friends such as that. | |
| Tattha buddhā ca paccekabuddhā ca pubbayogañceva adhigamañca nissāya paṭisambhidā pāpuṇanti. | 31. Herein, Buddhas and Paccekabuddhas reach the discriminations through prior effort and through achievement. | |
| Sāvakā sabbānipi etāni kāraṇāni. | Disciples do so through all these means. | |
| Paṭisambhidāppattiyā ca pāṭiyekko kammaṭṭhānabhāvanānuyogo nāma natthi. | And there is no special way of developing a meditation subject in order to attain discriminations. | |
| Sekkhānaṃ pana sekkhaphalavimokkhantikā. | But in trainers the attaining of the discriminations comes about next upon the liberation consisting in trainers’ fruition, | |
| Asekkhānaṃ asekkhaphalavimokkhantikāva paṭisambhidāppatti hoti. | and in non-trainers it does so next upon the liberation consisting in non-trainers’ fruition. | |
| Tathāgatānaṃ hi dasabalāni viya ariyānaṃ ariyaphaleneva paṭisambhidā ijjhantīti imā paṭisambhidā sandhāya vuttaṃ catupaṭisambhidāvasena catubbidhāti. | For the discriminations come to success in Noble Ones only through the noble fruition as the ten powers do in Perfect Ones. So these were the discriminations referred to when it was said above: “It is of four kinds … as the four discriminations” (§8). |