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16. Описание способностей и реальностей Палийский оригинал

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Подробное объяснение способностей чувственного восприятия Таблица Палийский оригинал

525.Dhātūnaṃ anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni – cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ jivhindriyaṃ kāyindriyaṃ manindriyaṃ itthindriyaṃ purisindriyaṃ jīvitindriyaṃ sukhindriyaṃ dukkhindriyaṃ somanassindriyaṃ domanassindriyaṃ upekkhindriyaṃ saddhindriyaṃ vīriyindriyaṃ satindriyaṃ samādhindriyaṃ paññindriyaṃ anaññātaññassāmītindriyaṃ aññindriyaṃ aññātāvindriyanti. 1.The “faculties” listed next to the elements (XIV.32) are the twenty-two faculties, namely, eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, [bodily] pleasure faculty, [bodily] pain faculty, [mental] joy faculty, [mental] grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty, concentration faculty, understanding faculty, “I-shall-come-to-know-the-unknown” faculty, final- knowledge faculty, final-knower faculty.
Tattha – 2. Herein:
Atthato lakkhaṇādīhi, kamato ca vijāniyā; (l) As to meaning, (2) character and so on, (3) Order, should be known.
Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ. (4) divided and undivided, (5) Likewise function, and (6) also plane— The exposition.
Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito. 3.1. Herein, firstly, the meaning of eye, etc., is explained in the way beginning: “It relishes (cakkhati), thus it is an eye (cakkhu)” (XV.3).
Pacchimesu pana tīsu paṭhamaṃ pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmīti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ. But as regards the last three, the first is called the “I-shall-come-to-know-the-unknown” faculty because it arises in the initial stage [of the stream-entry path moment] in one who has entered on the way thus “I shall come to know the deathless state, or the Dhamma of the Four (Noble) Truths, not known,”1 and because it carries the meaning of faculty (rulership). Comm. NT: 1.
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Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca aññindriyaṃ. The second of them is called the final-knowledge faculty because of knowing finally, and because it carries the meaning of faculty.
Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitaññāṇakiccassa khīṇāsavassa uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ. The third is called the final-knower faculty because it arises in one who has destroyed cankers, who possesses final knowledge, and whose task of getting to know the four truths is finished, and because it carries the meaning of faculty.
Ko pana nesaṃ indriyaṭṭho nāmāti? 4.But what is this meaning of faculty (rulership—indriyattha) that they have?
Indaliṅgaṭṭho indriyaṭṭho. (a) The meaning of being the mark of a ruler (inda) is the meaning of faculty (rulership).
Indadesitaṭṭho indriyaṭṭho. (b) The meaning of being taught by a ruler is the meaning of faculty,
Indadiṭṭhaṭṭho indriyaṭṭho. (c) The meaning of being seen by a ruler is the meaning of faculty,
Indasiṭṭhaṭṭho indriyaṭṭho. (d) The meaning of having been prepared by a ruler is the meaning of faculty,
Indajuṭṭhaṭṭho indriyaṭṭho. (e) The meaning of having been fostered by a ruler is the meaning of faculty.2 Comm. NT: 2. The words siṭṭha (prepared—sajjita, uppādita Vism-mhṭ 520), and juṭṭha (fostered—sevita, Vism-mhṭ 520) are not in PED. The Pali is: indal...
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So sabbopi idha yathāyogaṃ yujjati. And all that applies here in one instance or another.
Bhagavā hi sammāsambuddho paramissariyabhāvato indo. 5. The Blessed One, Fully Enlightened, is a ruler (inda) because of supreme lordship.
Kusalākusalañca kammaṃ, kammesu kassaci issariyābhāvato. And so is kamma, profitable and unprofitable; for no one has lordship over the kinds of kamma.
Tenevettha kammasañjanitāni tāva indriyāni kusalākusalakammaṃ ulliṅgenti. So here, the faculties (indriya), which are created by kamma, are the mark of profitable and unprofitable kamma.
Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. And since they are prepared by it, they are faculties in the sense of (a) being the mark of a ruler and (d) in the sense of having been prepared by a ruler.
Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. But since they have also been correctly made evident and disclosed by the Blessed One, they are all faculties (b) in the sense of being taught by a ruler and (c) in the sense of being seen by a ruler.
Teneva bhagavatā munindena kānici gocarāsevanāya kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenāpi indriyāni. And since some of them were cultivated by the Blessed One, Ruler of Sages, in his cultivation of domain and some in his cultivation of development, they are faculties (e) in the sense of being fostered by a ruler.
Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni. 6. Furthermore, they are faculties (rulership) in the sense of lordship called predominance.
Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhaṃ ādhipaccaṃ, tasmiṃ tikkhe tikkhattā mande ca mandattāti. For predominance of the eye, etc., is implied in the occurrence of eye-consciousness, etc., because of the (consciousness’) keenness when that [faculty] is keen and slowness when it is slow.
Ayaṃ tāvettha atthato vinicchayo. This, firstly, is the exposition as to meaning.
Lakkhaṇādīhīti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho. 7.2. As to character and so on: the meaning is that the exposition of the eye and so on should be known according to characteristic, function, manifestation, proximate cause, and so on.
Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva. But these characteristics, etc., of theirs are given above in the Description of the Aggregates (XIV.37ff.).
Paññindriyādīni hi cattāri atthato amohoyeva. For the four beginning with the understanding faculty are simply non-delusion as to meaning.
Sesāni tattha sarūpeneva āgatāni. The rest are each given there as such.
526.Kamatoti ayampi desanākkamova. 8. 3. As to order: this too is only order of teaching (see XIV.211).
Tattha ajjhattadhamme pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. Herein, the noble plane [which is the stage of stream-entry, etc.] is attained through the full- understanding of internal states, and so the eye faculty and the rest included in the selfhood are taught first.
So pana attabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca. Then the femininity faculty and masculinity faculty, to show on what account that selfhood is called “woman” or “man.”
So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. Next, the life faculty, to make it known that although that selfhood is twofold, still its existence is bound up with the life faculty.
Yāva tassa pavatti, tāva etesaṃ vedayitānaṃ anivatti. that there is no remission of these feelings as long as that [selfhood] continues
Yañca kiñci vedayitaṃ, sabbaṃ taṃ dukkhanti ñāpanatthaṃ tato sukhindriyādīni. Next the [bodily-] pleasure faculty, etc., to make it known (above) , and that all feeling is [ultimately] suffering.
Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. Next, the faith faculty, etc., to show the way, since these things are to be developed in order to make that [suffering] cease.
Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. Next, the “I-shall-come-to-know-the-unknown” faculty to show that the way is not sterile, since it is through this way that this state is first manifested in oneself.
Tasseva phalattā tato anantaraṃ bhāvetabbato ca tato aññindriyaṃ. Next, the final-knowledge faculty, because it is the fruit of the last-mentioned faculty and so must be developed after it.
Tato paraṃ bhāvanāya imassa adhigamo, adhigate ca pana imasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo. Next, the final-knower faculty, the supreme reward, is taught last to make it known that it is attained by development, and that when it is attained there is nothing more to be done. This is the order here.
Bhedābhedāti jīvitindriyasseva cettha bhedo. 9.4. As to divided and undivided: here there is only division of the life faculty;
Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti. for that is twofold as the material-life faculty and the immaterial-life faculty.
Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā. There is no division of the others. This is how the exposition should be known here as to divided and undivided.
527.Kiccāti kiṃ indriyānaṃ kiccanti ce. 10. 5. As to function: what is the faculties’ function?
Cakkhundriyassa tāva "cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo"ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ, idaṃ kiccaṃ. Firstly, because of the words “The eye base is a condition, as faculty condition, for the eye-consciousness element and for the states associated therewith” (Paṭṭh 1.5) the eye faculty’s function is to cause by its own keenness, slowness, etc., the occurrence of eye- consciousness and associated states, etc., in a mode parallel to its own,3 which is called their keenness, slowness, etc., this function being accomplishable through the state of faculty condition. Comm. NT: 3. Anuvattāpana—“causing occurrence parallel to”: not in PED; not in CPD.
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Evaṃ sotaghānajivhākāyānaṃ. So too in the case of the ear, nose, tongue, and body.
Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ. But the function of the mind faculty is to make conascent states subject to its own mastery.
Jīvitindriyassa sahajātadhammānupālanaṃ. That of the life faculty is to maintain conascent states.
Itthindriyapurisindriyānaṃ itthipurisaliṅganimittakuttākappākārānuvidhānaṃ. That of the femininity faculty and the masculinity faculty is to allot the modes of the mark, sign, work and ways of women and men.
Sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ. That of the faculties of pleasure, pain, joy, and grief is to govern conascent states and impart their own particular mode of grossness to those states.
Upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ. That of the equanimity faculty is to impart to them the mode of quiet, superiority and neutrality.
Saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ. That of the faculties of faith, etc., is to overcome opposition and to impart to associated states the mode of confidence and so on.
Anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttānañca tappahānābhimukhabhāvakaraṇaṃ. That of the “I-shall-come-to-know-the-unknown” faculty is both to abandon three fetters and to confront associated states with the abandonment of them.
Aññindriyassa kāmarāgabyāpādāditanukaraṇappahānañceva sahajātānañca attano vasānuvattāpanaṃ. That of the final-knowledge faculty is both to attenuate and abandon respectively lust, ill will, etc., and to subject conascent states to its own mastery.
Aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā. That of the final-knower faculty is both to abandon endeavour in all functions and to condition associated states by confronting them with the Deathless. This is how the exposition should be known here as to function.
528.Bhūmitoti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva. 11. 6. As to plane: the faculties of eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and grief are of the sense sphere only.
Manindriyajīvitindriyaupekkhindriyāni saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni. The mind faculty, life faculty, and equanimity faculty, and the faculties of faith, energy, mindfulness, concentration, and understanding are included in the four planes.
Somanassindriyaṃ kāmāvacararūpāvacaralokuttaravasena bhūmittayapariyāpannaṃ. The joy faculty is included in three planes, namely, sense sphere, fine-material sphere, and supramundane.
Avasāne tīṇi lokuttarānevāti evamettha bhūmitopi vinicchayaṃ vijāneyya. The last three are supramundane only. This is how the exposition should be known here as to plane.
Evaṃ hi vijānanto –
Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare; The monk who knows the urgent need To keep the faculties restrained
Indriyāni pariññāya, dukkhassantaṃ karissatīti. By fully understanding them Will make an end of suffering.
Idaṃ indriyānaṃ vitthārakathāmukhaṃ. 12.This is the section of the detailed explanation dealing with the faculties.

Объяснение реальностей для благородных Таблица Палийский оригинал

529.Tadanantarāni pana saccānīti cattāri ariyasaccāni – dukkhaṃ ariyasaccaṃ, dukkhasamudayo ariyasaccaṃ, dukkhanirodho ariyasaccaṃ, dukkhanirodhagāminī paṭipadā ariyasaccanti. The “truths” next to that (XIV.32) are the Four Noble Truths; that is to say, the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the cessation of suffering, the noble truth of the way leading to the cessation of suffering. Стоящие следом "реальности" - это четыре реальности для благородных, а именно реальность для благородных, являющаяся страданием, реальность для благородных, порождающая страдание, реальность для благородных, прекращающая страдание, реальность для благородных, являющаяся путём прекращения страдания.
Tattha – 14. Herein: Это типа содержание.
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Vibhāgato nibbacana, lakkhaṇādippabhedato; (1) As to class, and (2) derivation, (3) Division by character, et cetera,
Atthatthuddhārato ceva, anūnādhikato tathā. (4) As to meaning, (5) tracing out meaning, And likewise (6) neither less nor more,
Kamato jātiādīnaṃ, nicchayā ñāṇakiccato; (7) As to order, (8) as to expounding Birth and so on, (9) knowledge’s function,
Antogadhānaṃ pabhedā, upamāto catukkato. (10) As to division of the content, (11) As to a simile, and (12) tetrad,
Suññatekavidhādīhi, sabhāgavisabhāgato; (13) As to void, (14) singlefold and so on, (15) Similar and dissimilar—
Vinicchayo veditabbo, viññunā sāsanakkame. Thus should be known the exposition By those who know the teaching’s order.
Tattha vibhāgatoti dukkhādīnaṃ hi cattāro cattāro atthā vibhattā tathā avitathā anaññathā, ye dukkhādīni abhisamentehi abhisametabbā. 15. 1. Herein, as to class: the meanings of [the truths of] suffering, etc., are analyzed as four in each case that are “real, not unreal, not otherwise” (S V 435) and must be penetrated by those penetrating suffering, etc.,
Yathāha – "dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho, ime cattāro dukkhassa dukkhaṭṭhā tathā avitathā anaññathā. according as it is said: “Suffering’s meaning of oppressing, meaning of being formed, meaning of burning, meaning of changing, these are suffering’s four meanings of suffering, which are real, not unreal, not otherwise.
Samudayassa āyūhanaṭṭho nidānaṭṭho saṃyogaṭṭho palibodhaṭṭho. Origin’s meaning of accumulating, meaning of source, meaning of bondage, meaning of impeding …
Nirodhassa nissaraṇaṭṭho vivekaṭṭho asaṅkhataṭṭho amataṭṭho. Cessation’s meaning of escape, meaning of seclusion, meaning of being unformed, meaning of deathlessness …
Maggassa niyyānaṭṭho hetuṭṭho dassanaṭṭho adhipateyyaṭṭho. The path’s meaning of outlet, meaning of cause, meaning of seeing, meaning of predominance,
Ime cattāro maggassa maggaṭṭhā tathā avitathā anaññathā"ti (paṭi. ma. 2.8). these are the path’s meanings of path, which are real, not unreal, not otherwise” (Paṭis II 104; cf. Paṭis I 19).
Tathā "dukkhassa pīḷanaṭṭho saṅkhataṭṭho santāpaṭṭho vipariṇāmaṭṭho abhisamayaṭṭho"ti (paṭi. ma. 2.11) evamādi. Likewise, “Suffering’s meaning of oppressing, meaning of being formed, meaning of burning, meaning of change, are its meaning of penetration to” (cf. Paṭis I 118), and so on.
Iti evaṃ vibhattānaṃ catunnaṃ catunnaṃ atthānaṃ vasena dukkhādīni veditabbānīti. So suffering, etc., should be understood according to the four meanings analyzed in each case.
Ayaṃ tāvettha vibhāgato vinicchayo. 16. 2. As to derivation, Рассмотрение реальностей с точки зрения вывода. Для лекции
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530.Nibbacanalakkhaṇādippabhedatoti ettha pana nibbacanato tāva idha du-iti ayaṃ saddo kucchite dissati. 3. division by character, et cetera: here, however, firstly “as to derivation” [of the word dukkha (suffering):] the word du (“bad”) is met with in the sense of vile (kucchita);
Kucchitaṃ hi puttaṃ dupputtoti vadanti. for they call a vile child a du-putta (“bad child”).
Khaṃ-saddo pana tucche. The word kham (“-ness”), however is met with in the sense of empty (tuccha),
Tucchaṃ hi ākāsaṃ "kha"nti vuccati. for they call empty space “kham.”
Idañca paṭhamasaccaṃ kucchitaṃ anekaupaddavādhiṭṭhānato. And the first truth is vile because it is the haunt of many dangers, Первая реальность является мерзкой, поскольку она представляет собой местонахождение различных опасностей.
Tucchaṃ bālajanaparikappitadhuvasubhasukhattabhāvavirahitato. and it is empty because it is devoid of the lastingness, beauty, pleasure, and self conceived by rash people. И также она пуста, потому что в ней нет постоянства, красоты, удовольствия и личности, которую воображают себе глупцы.
Tasmā kucchitattā tucchattā ca dukkhanti vuccati. So it is called dukkhaṃ (“badness” = suffering, pain), because of vileness and emptiness. Поэтому она называется страданием из-за омерзительности и пустоты.
Saṃ-iti ca ayaṃ saddo "samāgamo sameta"ntiādīsu (dī. ni. 2.396; vibha. 199) saṃyogaṃ dīpeti. 17. [Samudaya (origin):] the word sam (= prefix “con-”) denotes connection, as in the words samāgama (concourse, coming together), sameta (congregated, gone together), and so on.
U-iti ayaṃ "uppannaṃ udita"ntiādīsu (dha. sa. 1; mahāva. 84) uppattiṃ. The word u denotes rising up, as in the words uppanna (arisen, uprisen), udita (ascended, gone up), and so on.
Aya-saddo kāraṇaṃ dīpeti. The word aya4 denotes a reason (kāraṇa). Comm. NT: 4. Aya—“reason”: not in PED in this sense.
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Idañcāpi dutiyasaccaṃ avasesapaccayasamāyoge sati dukkhassuppattikāraṇaṃ. And this second truth is the reason for the arising of suffering when combined with the remaining conditions. И эта вторая реальность является причиной для возникновения страдания, когда она сочетается с остальными условиями.
Iti dukkhassa saṃyoge uppattikāraṇattā dukkhasamudayanti vuccati. So it is called dukkha-samudaya (the origin of suffering) because it is the reason in combination for the arising of suffering. Поэтому она называется происхождением страдания, потому что она является причиной в совокупности (причин?) возникновения страдания.
Tatiyasaccaṃ pana yasmā ni-saddo abhāvaṃ, rodha-saddo ca cārakaṃ dīpeti. 18.[Nirodha (cessation):] the word ni denotes absence, and the word rodha, a prison.5 Comm. NT: 5. Cāraka—“prison”: not in PED in this sense; see XIV.221.
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Tasmā abhāvo ettha saṃsāracārakasaṅkhātassa dukkharodhassa sabbagatisuññattā, samadhigate vā tasmiṃ saṃsāracārakasaṅkhātassa dukkharodhassa abhāvo hoti, tappaṭipakkhattātipi dukkhanirodhanti vuccati. Now, the third truth is void of all destinies [by rebirth] and so there is no constraint (rodha) of suffering here reckoned as the prison of the round of rebirths; or when that cessation has been arrived at, there is no more constraint of suffering reckoned as the prison of the round of rebirths. And being the opposite of that prison, it is called dukkha-nirodha (cessation of suffering). Третья реальность лишена всех уделов [где перерождаются] и там нет ограничения страданием, здесь считающимся тюрьмой в круге перерождений. Или когда это прекращение достигнуто, нет больше ограничений, налагаемых страданием, считающимся тюрьмой в круге перерождений. И будучи противоположностью этой тюрьмы, она называется прекращением страданий.
Dukkhassa vā anuppādanirodhapaccayattā dukkhanirodhanti. Or alternatively, it is called “cessation of suffering” because it is a condition for the cessation of suffering consisting in non-arising. Альтернативный вариант: она называется прекращением страдания потому что это условие для прекращения страдания в виде его непоявления.
Catutthasaccaṃ pana yasmā etaṃ dukkhanirodhaṃ gacchati ārammaṇavasena tadabhimukhabhūtattā, paṭipadā ca hoti dukkhanirodhappattiyā. 19. [Nirodhagāminī paṭipadā (way leading to cessation):] because the fourth truth goes (leads) to the cessation of suffering since it confronts that [cessation] as its object, and being the way to attain cessation of suffering, Путь, ведущий к прекращению страдания называется так, потому что четвёртая реальность идёт (ведёт) к прекращению страданий, потому что она стоит лицом к лицу с этим прекращением, являющимся его объектом и является путём прекращения страдания.
Tasmā dukkhanirodhagāminī paṭipadāti vuccati. it is called dukkha- nirodha-gāminī paṭipadā, the way leading to the cessation of suffering. Поэтому она называется путём прекращения страданий.
531.Yasmā panetāni buddhādayo ariyā paṭivijjhanti, tasmā ariyasaccānīti vuccanti. 20.They are called Noble Truths because the Noble Ones, the Buddhas, etc., penetrate them, Они называется реальностями для благородных, потому их постигают благородные - Будды и др.
Yathāha "cattārimāni, bhikkhave, ariyasaccāni. according as it is said: “Bhikkhus, there are these Four Noble Truths. Согласно следующему: "Монахи, это четыре реальности для благородных.
Katamāni - pe - imāni kho, bhikkhave, cattāri ariyasaccāni. What four?… These, bhikkhus are the Four Noble Truths. Какие четыре?... Таковы, о монахи, четыре реальности для благородных.
Ariyā imāni paṭivijjhanti, tasmā ariyasaccānīti vuccantī"ti. The Noble Ones penetrate them, therefore they are called Noble Truths." (S V 425). Благородные постигают их, поэтому они называются реальностями для благородных".
Apica ariyassa saccānītipi ariyasaccāni. 21. Besides, the Noble Truths are the Noble One’s Truths, Кроме этого, реальности для благородных являются реальностями благородных.
Yathāha "sadevake, bhikkhave, loke - pe - manussāya tathāgato ariyo, tasmā ariyasaccānīti vuccantī"ti (saṃ. ni. 5.1098). according as it is said: “Bhikkhus, in the world with its deities, its Māras and its Brahmās, in this generation with its ascetics and brahmans, with its princes and men, the Perfect One is the Noble One. That is why they are called Noble Truths” (S V 435). Согласно сказанному: "Монахи, в этом мире ... и простыми людьми Татхагата является благородным, поэтому они зовутся реальностями благородных".
Atha vā etesaṃ abhisambuddhattā ariyabhāvasiddhitopi ariyasaccāni. Or alternatively, they are called Noble Truths because of the nobleness implied by their discovery, Альтернативный вариант: их называют реальностями для благородных из-за благородства, подразумеваемого в их открытии.
Yathāha – "imesaṃ kho, bhikkhave, catunnaṃ ariyasaccānaṃ yathābhūtaṃ abhisambuddhattā tathāgato arahaṃ sammāsambuddho ariyoti vuccatī"ti. according as it is said: “Bhikkhus, it is owing to the correct discovery of these Four Noble Truths that the Perfect One is called accomplished, fully enlightened” (S V 433). Согласно сказанному: "Монахи, именно благодаря открытию этих четырёх реальностей для благородных в соответствии с действительностью Татхагата зовётся достойным, постигшим в совершенстве."
Apica kho pana ariyāni saccānītipi ariyasaccāni. 22.Besides, the Noble Truths are the Truths that are Noble. Кроме того, реальности для благородных - это истины, являющиеся благородными.
Ariyānīti tathāni avitathāni avisaṃvādakānīti attho. To be noble is to be not unreal; the meaning is, not deceptive, Быть благородным означает не быть недействительным, смысл в том, чтобы быть не обманчивым.
Yathāha – "imāni kho, bhikkhave, cattāri ariyasaccāni tathāni avitathāni anaññathāni, tasmā ariyasaccānīti vuccantī"ti (saṃ. ni. 5.1097) evamettha nibbacanato vinicchayo veditabbo. according as it is said: “Bhikkhus, these Four Noble Truths are real, not unreal, not otherwise that is why they are called Noble Truths” (S V 435). This is how the exposition should be known here as to derivation. Согласно сказанному: "Монахи, эти четыре реальности для благородных являются реальными, а не нереальными, и никак иначе, вот почему они зовутся реальностями для благородных". Таковы они с точки зрения вывода.
532.Kathaṃ lakkhaṇādippabhedato? 23. 3. How as to division by character, et cetera? Каковы они с точки зрения характеристики и прочего?
Ettha hi bādhanalakkhaṇaṃ dukkhasaccaṃ, santāpanarasaṃ, pavattipaccupaṭṭhānaṃ. The truth of suffering has the characteristic of afflicting. Its function is to burn. It is manifested as occurrence (as the course of an existence). Реальность, являющаяся страданием имеет характеристику причинять муки. Её функция - жечь. Она проявляется как проявление (как течение жизни).
Pabhavalakkhaṇaṃ samudayasaccaṃ, anupacchedakaraṇarasaṃ, palibodhapaccupaṭṭhānaṃ. The truth of origin has the characteristic of producing. Its function is to prevent interruption. It is manifested as impediment. Реальность, порождающая страдание, имеет характеристику порождения. Её функция состоит в предотвращении прерывания. Она проявляется как препятствие.
Santilakkhaṇaṃ nirodhasaccaṃ, accutirasaṃ, animittapaccupaṭṭhānaṃ. The truth of cessation has the characteristic of peace. Its function is not to die. It is manifested as the signless.6 Реальность, прекращающая страдание, имеет характеристику успокоения. Её функция - не умирать. Она проявляется как не имеющее представления. Comm. NT: 6.
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Niyyānalakkhaṇaṃ maggasaccaṃ, kilesappahānarasaṃ, vuṭṭhānapaccupaṭṭhānaṃ. The truth of the path has the characteristic of an outlet. Its function is to abandon defilements. It is manifested as emergence. Реальность, являющаяся путём имеет характеристику выхода. Её функция - уничтожение умственных загрязнений. Она проявляется как выход.
Apica pavattipavattananivattinivattanalakkhaṇāni paṭipāṭiyā. They have, moreover, the respective characteristics of occurrence, making occur, non-occurrence, and making not occur, Кроме того, у них есть соответствующие характеристики проявления, приводить к проявлению, непроявление и приводить к непроявлению.
Tathā saṅkhatataṇhā asaṅkhatadassanalakkhaṇāni cāti evamettha lakkhaṇādippabhedato vinicchayo veditabbo. and likewise the characteristics of the formed, craving, the unformed, and seeing. This is how the exposition should be understood here as to characteristic, et cetera. И аналогично характеристики конструированного, жажды, неконструированного и видения. Таково объяснение с точки зрения характеристики и прочего.
533.Atthatthuddhāratocevāti ettha pana atthato tāva ko saccaṭṭhoti ce? 24. 4. As to meaning, 5. tracing out the meaning: as to “meaning” firstly, what is the “meaning of truth” (saccattha)? В части значения. Прослеживая значение, в первую очередь касаемо значения, каково "значение реальности".
Yo paññācakkhunā upaparikkhamānānaṃ māyāva viparīto, marīciva visaṃvādako, titthiyānaṃ attāva anupalabbhasabhāvo ca na hoti, atha kho bādhanappabhavasantiniyyānappakārena tacchāviparītabhūtabhāvena ariyañāṇassa gocaro hotiyeva. It is that which, for those who examine it with the eye of understanding, is not misleading like an illusion, deceptive like a mirage, or undiscoverable like the self of the sectarians, but is rather the domain of noble knowledge as the real unmisleading actual state with its aspects of affliction, production, quiet, and outlet. Это то, которое будучи исследовано оком мудрости не вводит в заблуждение как иллюзия, не обманчиво как мираж и не является недоступным обнаружения как личность у последователей разных [неббуддийских] учений. Наоборот, это сфера благородного знания как подлинное, не вводящее в заблуждение истинное положение дел с его аспектами страдания, создания страдания, успокоения и выхода.
Esa aggilakkhaṇaṃ viya, lokapakati viya ca tacchāviparītabhūtabhāvo saccaṭṭhoti veditabbo. It is this real unmisleading actualness that should be understood as the “meaning of truth” just as [heat is] the characteristic of fire, and just as [it is] in the nature of the world [that things are subject to birth, ageing and death], Именно эту не вводящую в заблуждение реальность следует понимать как "значение реальности" подобно тому, как тепло является характеристикой огня и подобно тому, как в природе этого мира заложена подверженность существ рождению, старости и смерти.
Yathāha – "idaṃ dukkhanti, bhikkhave, tathametaṃ avitathametaṃ anaññathameta"nti (saṃ. ni. 5.1090) vitthāro. according as it is said, “Bhikkhus, this suffering is real, not unreal, not otherwise” (S V 430), and so on, in detail. Согласно сказанному: "Монахи, это страдание реально, а не нереально и никак иначе" и т.д. в подробностях.
Apica – 25. Furthermore: И также:
Nābādhakaṃ yato dukkhaṃ, dukkhā aññaṃ na bādhakaṃ; There is no pain but is affliction. And naught that is not pain afflicts:
Bādhakattaniyāmena, tato saccamidaṃ mataṃ. This certainty that it afflicts Is what is reckoned here as truth.
Taṃ vinā nāññato dukkhaṃ, na hoti na ca taṃ tato; No other source of pain than craving. Nor aught that source provides but pain:
Dukkhahetuniyāmena, iti saccaṃ visattikā. This certainty in causing pain Is why it is considered truth.
Nāññā nibbānato santi, santaṃ na ca na taṃ yato; There is no peace except Nibbāna Nibbāna cannot but be peace:
Santabhāvaniyāmena, tato saccamidaṃ mataṃ. This certainty that it is peace Is what is reckoned here as truth.
Maggā aññaṃ na niyyānaṃ, aniyyāno na cāpi so; No outlet other than the path. Nor fails the path to be the outlet:
Tacchaniyyānabhāvattā, iti so saccasammato. Its status as the very outlet Has made it recognized as truth.
Iti tacchāvipallāsa, bhūtabhāvaṃ catūsvapi; This real infallibility. Which is their true essential core.
Dukkhādīsvavisesena, saccaṭṭhaṃ āhu paṇḍitāti. Is what the wise declare to be Truth’s meaning common to all four.
Evaṃ atthato vinicchayo veditabbo. This is how the exposition should be understood as to meaning. Таковы они с точки зрения характеристики и прочего.
534.Kathaṃ atthuddhārato? 26. 5. How as to tracing out the meaning? Каковы они с точки зрения прослеживания смысла?
Idhāyaṃ sacca-saddo anekesu atthesu dissati. This word “truth” (sacca) is met with in various meanings. Слово sacca встречается в различных значениях.
Seyyathidaṃ – "saccaṃ bhaṇe na kujjheyyā"tiādīsu (dha. pa. 224) vācāsacce. In such passages as “Let him speak truth and not be angry” (Dhp 224) it is verbal truth. В таких местах как "Пусть он говорит правду и не гневается" - это словесная правда.
"Sacce ṭhitā samaṇabrāhmaṇā cā"tiādīsu (jā. 2.21.433) viratisacce. In such passages as “Ascetics and brahmans base themselves on truth” (? ) it is the truth of abstinence [from lying]. В таких фрагментах как "Отшельники и брахманы опираются на правду" - это правда в смысле воздержания [от лжи].
"Kasmā nu saccāni vadanti nānā pavādiyāse kusalāvadānā"tiādīsu (su. ni. 891) diṭṭhisacce. In such passages as “Why do they declare diverse truths, the clever talkers that hold forth? ” (Sn 885) it is truth as views. В таких фрагментах как "Почему они провозглашают разные утверждения, мудрые ораторы, что разглагольствуют" - это взгляды.
"Ekaṃ hi saccaṃ na dutiya"ntiādīsu (su. ni. 890) paramatthasacce nibbāne ceva magge ca. And in such passages as “Truth is one, there is no second” (Sn 884) it is, as truth in the ultimate sense, both Nibbāna and the path. И в таких фрагментах как "Истина одна и нет другой" - это высшая реальность, - Ниббана и путь.
"Catunnaṃ ariyasaccānaṃ kati kusalā"tiādīsu (vibha. 216) ariyasacce. In such passages as “Of the four truths how many are profitable? ” (Vibh 112; Paṭis II 108) it is noble truth. В таких фрагментах как "Из четырёх реальностей сколько благотворных" - это реальность для благородных.
Svāyamidhāpi ariyasacce vattatīti evamettha atthuddhāratopi vinicchayo veditabbo. And here too it is proper as noble truth. This is how the exposition should be understood as to tracing out the meaning. И здесь тоже подходит значение "реальность для благородных". Таковы они с точки зрения прослеживания смысла.
535.Anūnādhikatoti kasmā pana cattāreva ariyasaccāni vuttāni anūnāni anadhikānīti ce? 27.6. As to neither less nor more: but why are exactly four noble truths stated, neither less nor more? Рассмотрение в части "ни больше ни меньше": но почему сказано именно четыре реальности, ни меньше ни больше? Для лекции
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Aññassāsambhavato aññatarassa ca apaneyyābhāvato. Because no other exists and because none can be eliminated. Потому что других не существует и ни одну нельзя исключить.
Na hi etehi aññaṃ adhikaṃ vā, etesaṃ vā ekampi apanetabbaṃ sambhoti. For there is none extra to them, nor can any one of them be eliminated, Нет ни одной, которой можно было бы дополнить, и ни одну нельзя исключить.
Yathāha – "idha, bhikkhave, āgaccheyya samaṇo vā brāhmaṇo vā 'netaṃ dukkhaṃ ariyasaccaṃ, aññaṃ dukkhaṃ ariyasaccaṃ. according as it is said: “Bhikkhus, that an ascetic or brahman here should come and say: ‘This is not the truth of suffering, the truth of suffering is another; Согласно сказанному: "Монахи, чтобы отшельник или брахман пришёл сюда и сказал "Это не является реальностью, являющейся страданием, она представляет собой нечто другое.
Ahametaṃ dukkhaṃ ariyasaccaṃ ṭhapetvā aññaṃ dukkhaṃ ariyasaccaṃ paññapessāmī'ti netaṃ ṭhānaṃ vijjatī"tiādi. I shall set aside this truth of suffering and make known another truth of suffering’—that is not possible” (?) and so on, Я отставлю в сторону эту реальность, являющуюся мучительной и провозглашу новую" - это невозможно" и т.д.
Yathā cāha – "yo hi koci, bhikkhave, samaṇo vā brāhmaṇo vā evaṃ vadeyya 'netaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ yaṃ samaṇena gotamena desitaṃ, ahametaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paccakkhāya aññaṃ dukkhaṃ paṭhamaṃ ariyasaccaṃ paññapessāmī'ti netaṃ ṭhānaṃ vijjatī"tiādi (saṃ. ni. 5.1086). and according as it is said: “Bhikkhus, that any ascetic or brahman should say thus: ‘This is not the first noble truth of suffering that is taught by the ascetic Gotama; rejecting this first noble truth of suffering, I shall make known another first noble truth of suffering’—that is not possible” (S V 428) and so on. И также согласно сказанному: "Монахи, чтобы какой-то отшельник или брахман сказал: "То, что объяснил отшельник Готама - это не первая реальность для благородных, являющаяся мучительной. Отвергнув эту [его] реальность для благородных, являющуюся мучительной я провозглашу другую" - это невозможно" и т.д.
Apica pavattimācikkhanto bhagavā sahetukaṃ ācikkhi, nivattiñca saupāyaṃ. 28.Furthermore, when announcing occurrence, [that is, the process of existence,] the Blessed One announced it with a cause, and he announced non-occurrence as having a means thereto. И также, объявляя проявление [т.е. процесс существования] Благословенный объявил его с причиной и он объявил непроявление как то, что имеет способ [ведущий?] к нему.
Iti pavattinivattitadubhayahetūnaṃ etaparamato cattāreva vuttāni. So they are stated as four at the most as occurrence and non-occurrence and the cause of each. Поэтому они выражены в виде четырёх как максимума в форме проявления и непроявления и причин обоих.
Tathā pariññeyyapahātabbasacchikātabbabhāvetabbānaṃ, taṇhāvatthutaṇhātaṇhānirodhataṇhānirodhupāyānaṃ, ālayaālayārāmatāālayasamugghātaālayasamugghātupāyānañca vasenāpi cattāreva vuttānīti evamettha anūnādhikato vinicchayo veditabbo. Likewise, they are stated as four since they have to be respectively fully understood, abandoned, realized, and developed; and also since they are the basis for craving, craving, the cessation of craving, and the means to the cessation of craving; and also since they are the reliance [depended upon], the delight in the reliance, removal of the reliance, and the means to the removal of the reliance. This is how the exposition should be understood here as to neither less nor more. Аналогично, они выражены в виде четвёрки, потому что их нужно полностью понять, отбросить, пережить и развивать соответственно. И также потому, что они являются основой жажды, жаждой, прекращением жажды и способом прекращения жажды. И также потому, что они являются опорой [от которой зависят], наслаждением этой опорой, устранением этой опоры, и средством устранения этой опоры. Таково объяснение в части "ни больше ни меньше".
536.Kamatoti ayampi desanākkamova. 29.7. As to order, this too is only order of teaching (see XIV.211). Объяснение в части порядка: это является единственным способом обучения. Для лекции
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Ettha ca oḷārikattā, sabbasattasādhāraṇattā ca suviññeyyanti dukkhasaccaṃ paṭhamaṃ vuttaṃ. The truth of suffering is given first since it is easy to understand because of its grossness and because it is common to all living beings. Реальность, являющаяся страданием, даётся первой, потому что её легко понять из-за грубости [не тонкая, не трудноуловимая] и потому что она является общей для всех живых существ.
Tasseva hetudassanatthaṃ tadanantaraṃ samudayasaccaṃ. The truth of origin is given next to show its cause. Реальность, порождающая страдание, даётся следом, чтобы показать причину страдания.
Hetunirodhā phalanirodhoti ñāpanatthaṃ tato nirodhasaccaṃ. Then the truth of cessation, to make it known that with the cessation of the cause there is the cessation of the fruit. Затем прекращающая реальность, показывающая, что с прекращением причины происходит прекращение результата.
Tadadhigamupāyadassanatthaṃ ante maggasaccaṃ. The truth of the path comes last to show the means to achieve that. Реальность, являющаяся путём, идёт последней чтобы показать способ достижения этого.
Bhavasukhassādagadhitānaṃ vā sattānaṃ saṃvegajananatthaṃ paṭhamaṃ dukkhamāha. 30.Or alternatively, he announced the truth of suffering first to instill a sense of urgency into living beings caught up in the enjoyment of the pleasure of becoming; Альтернативный вариант: он объяснил реальность, являющуюся страданием, первой чтобы вселить чувство срочности в существ, захваченных наслаждением удовольствием от бывания.
Taṃ neva akataṃ āgacchati, na issaranimmānādito hoti, ito pana hotīti ñāpanatthaṃ tadanantaraṃ samudayaṃ. and next to that, the truth of origin to make it known that that [suffering] neither comes about of itself as something not made nor is it due to creation by an Overlord, etc. (see §85), but that on the contrary it is due to this [cause]; И следом за этим он объяснил реальность, являющуюся причиной, чтобы показать, что это страдание никогда не приходит само по себе как что-то несозданное, и также оно не является творением Владыки и т.п., но напротив, оно возникает по этой причине.
Tato sahetukena dukkhena abhibhūtattā saṃviggamānasānaṃ dukkhanissaraṇagavesīnaṃ nissaraṇadassanena assāsajananatthaṃ nirodhaṃ. after that, cessation, to instill comfort by showing the escape to those who seek the escape from suffering with a sense of urgency because overwhelmed by suffering with its cause. Следом за этим даётся прекращение, чтобы вселить уверенность путём показа избавления тем, кто ищет избавления от страданий с чувством срочности, будучи охвачены страданием с его причиной.
Tato nirodhādhigamatthaṃ nirodhasampāpakaṃ magganti evamettha kamato vinicchayo veditabbo. And after that, the path that leads to cessation, to enable them to attain cessation. This is how the exposition should be understood here as to order. И после этого путь, ведущий к прекращению страдания, чтобы позволить им достичь прекращения. Таково объяснение в части порядка.
537.Jātiādīnaṃ nicchayāti ye te ariyasaccāni niddisantena bhagavatā "jātipi dukkhā, jarāpi dukkhā, maraṇampi dukkhaṃ, sokaparidevadukkhadomanassupāyāsāpi dukkhā, appiyehi sampayogo dukkho, piyehi vippayogo dukkho, yampicchaṃ na labhati tampi dukkhaṃ, saṃkhittena pañcupādānakkhandhā dukkhā"ti (vibha. 190) dukkhaniddese dvādasa dhammā, "yāyaṃ taṇhā ponobbhavikā nandīrāgasahagatā tatratatrābhinandinī. 31. 8. As to expounding birth and so on: the exposition should be understood here in accordance with the expositions of the things beginning with birth given by the Blessed One when describing the Four Noble Truths, that is to say, (i) the twelve things in the description of suffering: “Birth is suffering, ageing is suffering,7 death is suffering, sorrow, lamentation, pain, grief, and despair are suffering, association with the unloved is suffering, separation from the loved is suffering, not to get what one wants is suffering, in short, the five aggregates [as objects] of clinging are suffering” (Vibh 99); and (ii) the threefold craving in the description of origin: “That craving which produces further becoming, is accompanied by delight and greed, delighting in this and that, Объяснение в части рождения и так далее. Объяснение должно здесь пониматься согласно объяснениям аспектов, начинающихся с рождения, даваемых Благословенным, когда он описывает четыре реальности для благородных, а именно: (1) двенадцать аспектов в описании страдания: "Рождение - страдание, старость - страдание, смерть - страдание, печаль, уныние, боль, скорбь и отчаяние - страдание. Связь с неприятным - страдание, разлука с приятным - страдание, неполучение желаемого - страдание. Короче говоря - пять присваиваемых совокупностей - страдание." и троичная жажда в описании происхождения: "Эта жажда, образующая будущее бывание, сопровождающаяся наслаждением и алчностью, наслаждающееся то тем, то другим, Comm. NT: 9. For these three kinds see S IV 259.
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Seyyathidaṃ, kāmataṇhā, bhavataṇhā, vibhavataṇhā"ti (vibha. 203) samudayaniddese tividhā taṇhā, "yo tassāyeva taṇhāya asesavirāganirodho cāgo paṭinissaggo mutti anālayo"ti (vibha. 204) evaṃ nirodhaniddese atthato ekameva nibbānaṃ, "katamaṃ dukkhanirodhagāminīpaṭipadā ariyasaccaṃ, ayameva ariyo aṭṭhaṅgiko maggo. that is to say, craving for sense desires, craving for becoming, craving for non-becoming” (Vibh 101); and (iii) Nibbāna, which has one meaning only, in the description of cessation: “That which is the remainderless fading away and cessation of that same craving, giving it up, relinquishing it, letting it go, not relying on it” (Vibh 103); and (iv) the eight things in the description of the path: “What is the noble truth of the way leading to the cessation of suffering? It is this Noble Eightfold Path, а именно: жажда чувственных удовольствий, жажда что бы что-то всегда было, жажда чтобы чего-то никогда не было" и ниббана, у которой есть только одно значение в определении прекращения: "То, что является безостаточным стиханием и прекращением той самой жажды, оставление, отказ, отпускание, не полагание на неё" и четыре фактора в описании пути: "Какова для благородных реальность, являющаяся путём прекращения страдания? Именно этот благородный восьмеричный путь,
Seyyathidaṃ – sammādiṭṭhi - pe - sammāsamādhī"ti (vibha. 205) evaṃ magganiddese aṭṭha dhammāti iti catunnaṃ saccānaṃ niddese jātiādayo dhammā vuttā, tesaṃ jātiādīnaṃ nicchayāpi ettha vinicchayo veditabbo. that is to say, right view, right thinking, right speech, right action, right livelihood, right effort, right mindfulness, right concentration” (Vibh 104). а именно: надлежащие взгляды, надлежащее намерение, надлежащая речь, надлежащая деятельность, надлежащие средства к существованию, надлежащее усилие, надлежащее памятование и надлежащая собранность ума".

Реальность, являющаяся страданием Таблица Палийский оригинал

Реальность, порождающая страдание Таблица Палийский оригинал

553.Samudayaniddese pana yāyaṃ taṇhāti yā ayaṃ taṇhā. 61.But in the description of the origin, the expression yāyaṃ taṇhā (that craving which) = yā ayaṃ taṇhā. В описании причины страдания словосочетание yāyaṃ taṇhā (жажда, которая) = yā ayaṃ taṇhā.
Ponobbhavikāti punabbhavakaraṇaṃ punobbhavo, punobbhavo sīlametissāti ponobbhavikā. [As regards the expression] produces further becoming: it is a making become again, thus it is “becoming again” (punabbhava); becoming again is its habit, thus it “produces further becoming” (ponobbhavika). Касаемо выражения "порождающая дальнейшее бывание". Это причина бывать вновь, поэтому оно является "дальнейшим быванием"; бывать вновь является его привычкой, поэтому оно "порождает дальнейшее бывание".
Nandīrāgena sahagatāti nandīrāgasahagatā, nandīrāgena saddhiṃ atthato ekattameva gatāti vuttaṃ hoti. The expression nandirāgasahagatā (accompanied by concern and greed) = nandirāgena sahagatā; what is meant is that it is identical in meaning with delight and greed. Слово nandirāgasahagatā (nandirāgena sahagatā) означает "сопровождающееся наслаждением и пристрастием" и подразумевается, что оно по смыслу идентично с наслаждением и жадностью.
Tatra tatrābhinandinīti yatra yatra attabhāvo nibbattati, tatra tatrābhinandinī. Concerned with this and that: wherever personality is generated there is concern with that. "Ищущее наслаждений то там то там" означает, что какое бы тело не образовывалась, тем и наслаждается.
Seyyathidanti nipāto, tassa sā katamāti ceti attho. The expression that is to say (seyyathidaṃ) is a particle; its meaning is “which is that.” Выражение seyyathidaṃ является частицей, её значение "которая есть эта".
Kāmataṇhā bhavataṇhā vibhavataṇhāti imā paṭiccasamuppādaniddese āvibhavissanti. Craving for sense desires, craving for becoming, craving for non- becoming will be explained in the Description of Dependent Origination (XVII.233ff.). Жажда чувственных удовольствий, жажда якобы [вечно] существующего, жажда якобы [полностью] уничтожающегося будет описана в 17 главе, посвящённой обусловленному возникновению.
Idha panāyaṃ tividhāpi dukkhasaccassa nibbattakaṭṭhena ekattaṃ upanetvā dukkhasamudayaṃ ariyasaccanti vuttāti veditabbā. Although this is threefold, it should nevertheless be understood as “the noble truth of the origin of suffering,” taking it as one in the sense of its generating the truth of suffering. Хотя она делится на три части, её тем не менее следует понимать как "реальность для благородных, порождающая страдание", считая жажду одной в том смысле, что она порождает реальность, являющуюся страданием.
Ayaṃ samudayaniddese nayo. Таков принцип объяснения причины.

Реальность, прекращающая страдание Таблица Палийский оригинал

554.Dukkhanirodhaniddese yo tassāyeva taṇhāyātiādinā nayena samudayanirodho vutto, so kasmāti ce? 62.In the description of the cessation of suffering it is the cessation of the origin that is stated by the words that which is … of that same craving, and so on. Why is that? В описании прекращения страдания именно прекращение причины выражается словами "прекращение... той самой жажды" и т.п. Почему так?
Samudayanirodhena dukkhanirodho. Because the cessation of suffering comes about with the cessation of its origin. Потому что прекращение страдания осуществляется через прекращение его причины.
Samudayanirodhena hi dukkhaṃ nirujjhati, na aññathā. For it is with the cessation of its origin that suffering ceases, not otherwise. С прекращением причины исчезает страдание и никак иначе.
Tenāha – Hence it is said: Поэтому сказано:
"Yathāpi mūle anupaddave daḷhe, While yet its root remains unharmed and sound, Подобно тому, как если корни крепкие и не повреждены
Chinnopi rukkho punadeva rūhati; “Just as a tree cut down grows up again срубленное дерево вырастает заново,
Evampi taṇhānusaye anūhate, So with the tendency to crave intact так и пока предрасположенность к жажде остаётся,
Nibbattatī dukkhamidaṃ punappuna"nti. (dha. pa. 338); This suffering is ever reproduced” (Dhp 338). страдание воспроизводится вновь и вновь. - Дхаммапада 338
Iti yasmā samudayanirodheneva dukkhaṃ nirujjhati, tasmā bhagavā dukkhanirodhaṃ desento samudayanirodheneva desesi. 63. So it is because suffering ceases only through the cessation of its origin that, when teaching the cessation of suffering, the Blessed One therefore taught the cessation of the origin. Поскольку жажда прекращается только с прекращением причины, Благословенный, объясняя прекращающую страдание реальность, учил прекращению причины.
Sīhasamānavuttino hi tathāgatā. For the Perfect Ones behave like lions.15 Татхагаты ведут себя как львы. Comm. NT: 15.
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Te dukkhaṃ nirodhentā dukkhanirodhañca desentā hetumhi paṭipajjanti, na phale. When they make suffering cease and when they teach the cessation of suffering, they deal with the cause, not the fruit. Когда они заставляют страдание прекратиться и учат прекращению страдания, они обращаются к причине, а не к следствию.
Suvānavuttino pana titthiyā. But the sectarians behave like dogs. Но последователи других религий ведут себя как собаки.
Te dukkhaṃ nirodhentā dukkhanirodhañca desentā attakilamathānuyogadesanādīhi phale paṭipajjanti, na hetumhīti. When they make suffering cease and when they teach the cessation of suffering, by teaching devotion to self-mortification, etc., they deal with the fruit, not the cause. Когда они заставляют страдание прекратиться и когда они учат прекращению страдания, путём обучения самоистязаниям и подобному, они обращаются к следствию, а не к причине.
Evaṃ tāva dukkhanirodhassa samudayanirodhavasena desanāya payojanaṃ veditabbaṃ. This, in the first place, is how the motive for teaching the cessation of suffering by means of the cessation of its origin should be understood. Так в первую очередь следует понимать мотив объяснения прекращения страдания с помощью прекращения его причины.
555.Ayaṃ panattho – tassāyeva taṇhāyāti tassā "ponobbhavikā"ti vatvā kāmataṇhādivasena vibhattataṇhāya. 64.This is the meaning. Of that same craving: of that craving which, it was said, “produces further becoming,” and which was classed as “craving for sense desires” and so on. Таково значение: "Этой жажды" - той жажды, о которой было сказано, что она "вызывает возобновляемое бывание" и которая была классифицирована как "жажда чувственных удовольствий" и т.д.
Virāgo vuccati maggo. It is the path that is called fading away; Это путь, который называется затуханием.
"Virāgā vimuccatī"ti (ma. ni. 1.245; saṃ. ni. 3.14) hi vuttaṃ. for “With the fading away [of greed] he is liberated” (M I 139) is said. Поэтому и говорится "С затуханием [алчности] он освобождается".
Virāgena nirodho virāganirodho. Fading away and cessation is cessation through fading away. Затухание и прекращение - это прекращение через затухание.
Anusayasamugghātato aseso virāganirodho asesavirāganirodho. Remainderless fading away and cessation is cessation through fading away that is remainderless because of eradication of inherent tendencies. Безостаточное затухание и прекращение - это прекращение путём затухания, являющееся безостаточным из-за уничтожения предрасположенностей.
Atha vā virāgoti pahānaṃ vuccati, tasmā aseso virāgo aseso nirodhoti evampettha yojanā daṭṭhabbā. Or alternatively, it is abandoning that is called fading away; and so the construction here can be regarded as “remainderless fading away, remainderless cessation. ” Альтернативный вариант: затухание означает устранение, и тогда используемая здесь конструкция может пониматься как "безостаточное угасание, безостаточное прекращение".
Atthato pana sabbāneva etāni nibbānassa vevacanāni. 65.But as to meaning, all of them are synonyms for Nibbāna. Но что касается значения, всё это синонимы ниббаны.
Paramatthato hi dukkhanirodho ariyasaccanti nibbānaṃ vuccati. For in the ultimate sense it is Nibbāna that is called “the noble truth of the cessation of suffering. ” Потому что в истинном смысле именно ниббана называется "реальностью для благородных, прекращающей страдания".
Yasmā pana taṃ āgamma taṇhā virajjati ceva nirujjhati ca, tasmā virāgoti ca nirodhoti ca vuccati. But because craving fades away and ceases on coming to that,16 it is therefore called “fading away” and “cessation”. Но потому что жажда затухает и прекращается при её достижении, она называется "затуханием" и "прекращением". Comm. NT: 16. Comm Nyanamoli thera: Āgamma (ger. of āgacchati—to come) is commonly used as an adverb in the sense of “owing to” (e.g. at M I...
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Yasmā ca tadeva āgamma tassā cāgādayo honti, kāmaguṇālayesu cettha ekopi ālayo natthi, tasmā "cāgo paṭinissaggo mutti anālayo"ti vuccati. And because there comes to be the giving up, etc., of that [craving] on coming to that [Nibbāna], and since there is not even one kind of reliance here [to be depended upon] from among the reliances consisting in the cords of sense desires, etc., it is therefore called giving it up, relinquishing it, letting it go, not relying on it. А поскольку происходит отказ и прочее от этой жажды при достижении ниббаны и поскольку здесь нет ни одной опоры среди опор, состоящих из струн чувственных удовольствий и прочего, поэтому она называется отказом, отрешением, отпусканием, не полаганием на них.
556.Tayidaṃ santilakkhaṇaṃ, accutirasaṃ, assāsakaraṇarasaṃ vā, animittapaccupaṭṭhānaṃ, nippapañcapaccupaṭṭhānaṃ vā. 66.It has peace as its characteristic. Its function is not to die; or its function is to comfort. It is manifested as the signless; or it is manifested as non- diversification.17 Её характеристикой является умиротворение. Её функцией является не умирать или утешать. Она проявляется как не имеющая представления или она проявляется как неразнообразие. Comm. NT: 17. Nippapañca (non-diversification) is one of the synonyms for Nibbāna. The word papañca is commonly used in the Commentaries in the sense ...
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Реальность, являющаяся путём прекращения страдания Таблица Палийский оригинал

562.Dukkhanirodhagāminipaṭipadāniddese vuttā pana aṭṭha dhammā kāmaṃ khandhaniddesepi atthato pakāsitāyeva, idha pana nesaṃ ekakkhaṇe pavattamānānaṃ visesāvabodhanatthaṃ vadāma. 75.In the description of the way leading to the cessation of suffering eight things are given. Though they have, of course, already been explained as to meaning in the Description of the Aggregates, still we shall deal with them here in order to remain aware of the difference between them when they occur in a single moment [on the occasion of the path]. В описании пути, ведущего к прекращению страданий даётся 8 аспектов. Хотя их смысл уже объяснялся в "описании совокупностей", мы всё равно рассмотрим их здесь, чтобы знать о разнице между ними, когда возникают в один момент [достижения пути]. В разделе о совокупностях ничего по про факторы пути нет.
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Saṅkhepato hi catusaccapaṭivedhāya paṭipannassa yogino nibbānārammaṇaṃ avijjānusayasamugghātakaṃ paññācakkhu sammādiṭṭhi. 76. Briefly (see XXII.31 for details), when a meditator is progressing towards the penetration of the four truths, his eye of understanding with Nibbāna as its object eliminates the inherent tendency to ignorance, and that is right view. Если вкратце, то когда практикующий продвигается к постижению четырёх реальностей, его видение мудрости, чьей опорой является ниббана, уничтожает предрасположенность к неведению, и это называется надлежащим взглядом.
Sā sammā dassanalakkhaṇā, dhātuppakāsanarasā, avijjandhakāraviddhaṃsanapaccupaṭṭhānā. It has right seeing as its characteristic. Its function is to reveal elements. It is manifested as the abolition of the darkness of ignorance. Его характеристикой является надлежащее видение. Его функцией является раскрытие элементов. Он проявляется как уничтожение тьмы неведения.
Tathā sampannadiṭṭhino taṃsampayuttaṃ micchāsaṅkappanighātakaṃ cetaso nibbānapadābhiniropanaṃ sammāsaṅkappo. 77. When he possesses such view, his directing of the mind on to Nibbāna, which [directing] is associated with that [right view], abolishes wrong thinking, and that is right thinking. Обладая таким взглядом, его направление ума на ниббану, связанное с этим надлежащим взглядом, уничтожает ошибочное намерение и это называется надлежащим намерением.
So sammā cittābhiniropanalakkhaṇo, appanāraso, micchāsaṅkappappahānapaccupaṭṭhāno. Its characteristic is right directing of the mind on to [its object]. Its function is to bring about absorption [of the path consciousness in Nibbāna as object]. It is manifested as the abandoning of wrong thinking. Его характеристикой является надлежащее направление ума на опору. Его функцией является вызвать поглощённость [момента ума пути с ниббаной в качестве опоры]. Он проявляется как прекращение ненадлежащего намерения.
Tathā passato vitakkayato ca taṃsampayuttāva vacīduccaritasamugghātikā micchāvācāya virati sammāvācā nāma. 78. And when he sees and thinks thus, his abstinence from wrong speech, which abstinence is associated with that [right view], abolishes bad verbal conduct, and that is called right speech. А когда он видит и думает таким образом, его воздержание от ложной речи, которое связано с этим надлежащим взглядом, уничтожает дурное поведение в сфере речи и это называется надлежащей речью.
Sā pariggahalakkhaṇā, viramaṇarasā, micchāvācāppahānapaccupaṭṭhānā. It has the characteristic of embracing. 19 Its function is to abstain. It is manifested as the abandoning of wrong speech. Его характеристикой является охват. Его функцией является воздержание. Она проявляется как прекращение ненадлежащей речи. Comm. NT: 19.
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Tathā viramato taṃsampayuttāva micchākammantasamucchedikā pāṇātipātādivirati sammākammanto nāma. 79. When he abstains thus, his abstinence from killing living things, which abstinence is associated with that [right view], cuts off wrong action, and that is called right action. Воздерживаясь таким образом, его воздержание от убийства живых существ, связанное с надлежащим взглядом, отсекает ненадлежащую деятельность и это называется надлежащей деятельностью.
So samuṭṭhāpanalakkhaṇo, viramaṇaraso, micchākammantappahānapaccupaṭṭhāno. It has the characteristic of originating. 20 Its function is to abstain. It is manifested as the abandoning of wrong action. Его характеристикой является порождение. Его функцией является воздержание. Она проявляется как прекращение ненадлежащей деятельности. Comm. NT: 20.
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Yā panassa tesaṃ sammāvācākammantānaṃ visuddhibhūtā taṃsampayuttāva kuhanādiupacchedikā micchājīvavirati, so sammāājīvo nāma. 80.When his right speech and right action are purified, his abstinence from wrong livelihood, which abstinence is associated with that, [right view] cuts off scheming, etc., and that is called right livelihood. Когда надлежащая речь и надлежащая деятельность очищены, его воздержание от ненадлежащих средств к существованию, являющееся воздержанием, связанным с надлежащим взглядом, уничтожает махинации и подобное и называется надлежащие средствами к существованию.
So vodānalakkhaṇo, ñāyājīvapavattiraso, micchājīvappahānapaccupaṭṭhāno. It has the characteristic of cleansing. 21 Its function is to bring about the occurrence of a proper livelihood. It is manifested as the abandoning of wrong livelihood. Их характеристикой является очищение. Их функцией является привести к надлежащим средствам к существованию. Они проявляются как отказ от ненадлежащих средств к существованию. Comm. NT: 21.
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Athassa yo tassā sammāvācākammantājīvasaṅkhātāya sīlabhūmiyaṃ patiṭṭhitassa tadanurūpo taṃsampayuttova kosajjasamucchedako vīriyārambho, esa sammāvāyāmo nāma. 81. When he is established on that plane of virtue called right speech, right action, and right livelihood, his energy, which is in conformity and associated with that [right view], cuts off idleness, and that is called right effort. Когда он укрепился в сфере нравственности, куда входят надлежащая речь, надлежащая деятельность и надлежащие средства к существованию, его усердие, согласующееся и связанное с надлежащим взглядом, уничтожает лень и это называется надлежащим усилием.
So paggahalakkhaṇo, anuppannaakusalānuppādanādiraso, micchāvāyāmappahānapaccupaṭṭhāno. It has the characteristic of exerting. Its function is the non-arousing of unprofitable things, and so on. It is manifested as the abandoning of wrong effort. Его характеристикой является приложение усилий. Его функцией является непорождение неблаготворного и т.д. Оно проявляется как прекращение ненадлежащего усилия.
Tassevaṃ vāyamato taṃsampayuttova micchāsativiniddhunano cetaso asammoso sammāsati nāma. 82.When he exerts himself thus, the non-forgetfulness in his mind, which is associated with that [right view], shakes off wrong mindfulness, and that is called right mindfulness. Когда он старается таким образом, незабывчивость в его уме, связанная с надлежащим взглядом, сбрасывает ненадлежащее памятование и это называется надлежащим памятованием.
Sā upaṭṭhānalakkhaṇā, asammussanarasā, micchāsatippahānapaccupaṭṭhānā. It has the characteristic of establishing. 22 Its function is not to forget. It is manifested as the abandoning of wrong mindfulness. Его характеристикой является основание. Его функция состоит в том, чтобы не забывать. Оно проявляется как прекращение ненадлежащего памятования. Comm. NT: 22. Viniddhunana—“shaking off”: not in PED, (but see under dhunāti); cf. II.11.
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Evaṃ anuttarāya satiyā saṃrakkhiyamānacittassa taṃsampayuttāva micchāsamādhividdhaṃsikā cittekaggatā sammāsamādhi nāma. 83.When his mind is thus guarded by supreme mindfulness, the unification of mind, which is associated with that [right view], abolishes wrong concentration, and that is called right concentration. Когда ум охраняется высшим памятованием, объединение ума, связанное с надлежащим взглядом, уничтожает ненадлежащую собранность ума и это называется надлежащей собранностью ума.
So avikkhepalakkhaṇo, samādhānaraso, micchāsamādhippahānapaccupaṭṭhānoti. It has the characteristic of non-distraction. Its function is to concentrate. It is manifested as the abandoning of wrong concentration. Его характеристикой является неотвлечение. Его функция состоит в том, чтобы собирать ум. Оно проявляется как прекращение ненадлежащей собранности ума.
Ayaṃ dukkhanirodhagāminipaṭipadāniddese nayo. This is the method in the description of the way leading to the cessation of suffering. Таков метод в описании пути прекращения страдания.
Evamettha jātiādīnaṃ vinicchayo veditabbo. This is how the exposition should be understood here as to defining birth and so on. Так следует понимать объяснение в части описания рождения и прочего.
563.Ñāṇakiccatoti saccañāṇassa kiccatopi vinicchayo veditabbo. 84. 9. As to knowledge’s function (see §14): the exposition should be understood according to knowledge of the truths.
Duvidhaṃ hi saccañāṇaṃ – anubodhañāṇaṃ paṭivedhañāṇañca. For knowledge of the truths is twofold, namely, knowledge as idea and knowledge as penetration (cf. S V 431f; also XXII.92ff.). Знание реальностей бывает двух видов: знание как понятие и знание как постижение.
Tattha anubodhañāṇaṃ lokiyaṃ anussavādivasena nirodhe magge ca pavattati. Herein, knowledge as idea is mundane and occurs through hearsay, etc., about cessation and the path. Здесь знание как понятие является мирским и возникает посредством слухов и прочего о прекращении [страдания] и пути.
Paṭivedhañāṇaṃ lokuttaraṃ nirodhamārammaṇaṃ katvā kiccato cattāri saccāni paṭivijjhati. Knowledge consisting in penetration, which is supramundane, penetrates the four truths as its function by making cessation its object, Знание, состоящее в постижении, являющееся надмирским, постигает четыре реальности в качестве его функции, с прекращением в качестве опоры.
Yathāha – "yo, bhikkhave, dukkhaṃ passati, dukkhasamudayampi so passati, dukkhanirodhampi passati, dukkhanirodhagāminiṃ paṭipadampi passatī"ti (saṃ. ni. 5.1100) sabbaṃ vattabbaṃ. according as it is said, “Bhikkhus, he who sees suffering sees also the origin of suffering, sees also the cessation of suffering, sees also the way leading to the cessation of suffering” (S V 437), and it should be repeated thus of all [four truths]. Согласно следующему: "Монахи, видящий страдание видит также и причину страдания, видит также и прекращение страдания, видит также путь к прекращению страдания" и это можно повторить аналогичным образом в отношении остальных реальностей. я думаю истина, к которой Будда пробудился едина, просто для внятного её изложения обычным непробуждённым людям потребовалось её разделение на аспекты...
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Taṃ panassa kiccaṃ ñāṇadassanavisuddhiyaṃ āvibhavissati. But its function will be made clear in the purification by knowledge and vision (XXII.92f.).
Yaṃ panetaṃ lokiyaṃ, tattha dukkhañāṇaṃ pariyuṭṭhānābhibhavavasena pavattamānaṃ sakkāyadiṭṭhiṃ nivatteti. 85. When this knowledge is mundane, then, occurring as the overcoming of obsessions, the knowledge of suffering therein forestalls the [false] view of individuality; Когда это знание является мирским, то, вместе с преодолением захваченностей, знание страдания предупреждает [ложное] убеждение в самоотождествлении.
Samudayañāṇaṃ ucchedadiṭṭhiṃ. the knowledge of origin forestalls the annihilation view; знание причины предупреждает возникновение убеждения о полном уничтожении.
Nirodhañāṇaṃ sassatadiṭṭhiṃ. the knowledge of cessation forestalls the eternity view; знание прекращения предупреждает возникновение взгляда о вечной жизни/вечных существах
Maggañāṇaṃ akiriyadiṭṭhiṃ. the knowledge of the path forestalls the moral-inefficacy-of-action view. знание пути предупреждает возникновение взгляда об отсутствии моральных последствий поступков.
Dukkhañāṇaṃ vā dhuvasubhasukhattabhāvavirahitesu khandhesu dhuvasubhasukhattabhāvasaññāsaṅkhātaṃ phale vippaṭipattiṃ. Or alternatively, the knowledge of suffering forestalls wrong theories of fruit, in other words, [seeing] lastingness, beauty, pleasure, and self in the aggregates, which are devoid of lastingness, beauty, pleasure, and self; Альтернативный вариант: знание страдания предупреждает ложные теории о плоде, другими словами, склонность видеть устойчивость, красоту, удовольствие и личность в пяти совокупностях, которые лишены устойчивости, красоты, удовольствия и личности.
Samudayañāṇaṃ issarapadhānakālasabhāvādīhi loko pavattatīti akāraṇe kāraṇābhimānappavattaṃ hetumhi vippaṭipattiṃ. and knowledge of origin forestalls wrong theories of cause that occur as finding a reason where there is none, such as “The world occurs owing to an Overlord, a Basic Principle, Time, Nature (Individual Essence),” etc.;23 Знание причины страдания предупреждает принятие ложных теорий о причине, которые возникают в виде нахождения причины, там где её нет, например "Мир возник благодаря Творцу, благодаря базовому принципу, времени, природе". Comm. NT: 23.
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Nirodhañāṇaṃ arūpalokalokathūpikādīsu apavaggagāhabhūtaṃ nirodhe vippaṭipattiṃ. the knowledge of cessation forestalls such wrong theories of cessation as taking final release to be in the immaterial world, in a World Apex (Shrine), etc.; Знание прекращения страданий предупреждает принятие ложных теорий о прекращении, таких как мнение о конечном освобождении в бесформенном мире, мировом священном месте и т.п.
Maggañāṇaṃ kāmasukhallikaattakilamathānuyogappabhede avisuddhimagge visuddhimaggagāhavasena pavattaṃ upāye vippaṭipattiṃ nivatteti. and the path knowledge forestalls wrong theories of means that occur by taking to be the way of purification what is not the way of purification and consists in devotion to indulgence in the pleasures of sense desire and in self-mortification. Знание пути предупреждает принятие ложных теорий, благодаря которым принимается такой способ очищения, который не является способом очищения и состоит в погружении в чувственные удовольствия или в самоистязания.
Tenetaṃ vuccati – Hence this is said:
"Loke lokappabhave, lokatthagame sive ca tadupāye; About its origin, about its ceasing. About the means that lead to its cessation.
Sammuyhati tāva naro, na vijānāti yāva saccānī"ti. As long as a man is vague about the world.So long he cannot recognize the truths.
Evamettha ñāṇakiccatopi vinicchayo veditabbo. This is how the exposition should be understood here as to knowledge’s function.
564.Antogadhānaṃ pabhedāti dukkhasaccasmiṃ hi ṭhapetvā taṇhañceva anāsavadhamme ca sesā sabbadhammā antogadhā. 86.10. As to division of content: all states excepting craving and states free from cankers are included in the truth of suffering. Все умственные состояния кроме тех, которые свободны от жажды и свободны от влечений включаются в реальность, являющуюся страданием.
Samudayasacce chattiṃsa taṇhāvicaritāni. The thirty-six modes of behaviour of craving24 are included in the truth of origin. 34 вида поведения жажды входят в реальность, порождающую страдание. Comm. NT: 24.
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Nirodhasaccaṃ asammissaṃ. The truth of cessation is unmixed. Прекращающая страдание реальность несмешанная.
Maggasacce sammādiṭṭhimukhena vīmaṃsiddhipādapaññindriyapaññābaladhammavicayasambojjhaṅgāni. As regards the truth of the path: the heading of right view includes the fourth road to power consisting in inquiry, the understanding faculty, the understanding power, and the investigation-of-states enlightenment factor. В отношении реальности, являющейся путём: в раздел надлежащего взгляда включаются четыре основы могущества, включающие в себя исследование, способность мудрости, силу мудрости и фактор постижения "различение умственных качеств".
Sammāsaṅkappāpadesena tayo nekkhammavitakkādayo. The term right thinking includes the three kinds of applied thought beginning with that of renunciation (D III 215). Понятие "надлежащее намерение" включает в себя три вида рассуждения, начиная с намерения отрешения.
Sammāvācāpadesena cattāri vacīsucaritāni. The term right speech includes the four kinds of good verbal conduct (A II 131). Понятие "надлежащая речь" включает в себя четыре вида благого поведения речи.
Sammākammantāpadesena tīṇi kāyasucaritāni. The term right action includes the three kinds of good bodily conduct (cf. M I 287). Понятие "надлежащая деятельность" включает в себя три вида благого поведения тела.
Sammājīvamukhena appicchatā santuṭṭhitā ca. The heading right livelihood includes fewness of wishes and contentment. Надлежащие средства к существованию включают в себя удовлетворённость и немногие потребности.
Sabbesaṃyeva vā etesaṃ sammāvācākammantājīvānaṃ ariyakantasīlattā ariyakantasīlassa ca saddhāhatthena paṭiggahetabbattā tesaṃ atthitāya atthibhāvato saddhindriyasaddhābalachandiddhipādā. Or all these [three] constitute the virtue loved by Noble Ones, and the virtue loved by Noble Ones has to be embraced by the hand of faith; consequently the faith faculty, the faith power, and the road to power consisting in zeal are included because of the presence of these [three]. Или эта тройка представляет собой нравственность, которая по нраву благородным и эта нравственность, что по нраву благородным, должна быть охвачена "рукой" доверия. Следовательно, способность доверия, сила доверия, и путь к силе, состоящий из усердия, включается из-за присутствия этой тройки.
Sammāvāyāmāpadesena catubbidhasammappadhānavīriyindriyavīriyabalavīriyasambojjhaṅgāni. The term right effort includes fourfold right endeavour, the energy faculty, energy power, and energy enlightenment factor.
Sammāsatiapadesena catubbidhasatipaṭṭhānasatindriyasatibalasatisambojjhaṅgāni. The term right mindfulness includes the fourfold foundation of mindfulness, the mindfulness faculty, the mindfulness power, and the mindfulness enlightenment factor.
Sammāsamādhiapadesena savitakkasavicārādayo tayo samādhī cittasamādhi samādhindriyasamādhibalapītipassaddhisamādhiupekkhāsambojjhaṅgāni antogadhānīti evamettha antogadhānaṃ pabhedatopi vinicchayo veditabbo. The term right concentration includes the three kinds of concentration beginning with that accompanied by applied and sustained thought (D III 219), consciousness concentration, the concentration faculty, [512] the concentration power, and the enlightenment factors of happiness, tranquillity, concentration, and equanimity. This is how the exposition should be understood as to division of content.
565.Upamātoti bhāro viya hi dukkhasaccaṃ daṭṭhabbaṃ, bhārādānamiva samudayasaccaṃ, bhāranikkhepanamiva nirodhasaccaṃ, bhāranikkhepanupāyo viya maggasaccaṃ. 87.11. As to simile: The truth of suffering should be regarded as a burden, the truth of origin as the taking up of the burden, the truth of cessation as the putting down of the burden, the truth of the path as the means to putting down the burden (see S III 26), В части метафоры: страдание следует считать бременем, причину - взятием бремени на себя, прекращение страдания - снятие с себя бремени, путь - средство снятия бремени.
Rogo viya ca dukkhasaccaṃ, roganidānamiva samudayasaccaṃ, rogavūpasamo viya nirodhasaccaṃ, bhesajjamiva maggasaccaṃ. The truth of suffering is like a disease, the truth of origin is like the cause of the disease, the truth of cessation is like the cure of the disease, and the truth of the path is like the medicine. Страдание подобно болезни, причина подобна причине болезни, прекращение подобно излечению болезни, путь подобен лекарству.
Dubbhikkhamiva vā dukkhasaccaṃ, dubbuṭṭhi viya samudayasaccaṃ, subhikkhamiva nirodhasaccaṃ, suvuṭṭhi viya maggasaccaṃ. Or the truth of suffering is like a famine, the truth of origin is like a drought, the truth of cessation is like plenty, and the truth of the path is like timely rain. Страдание подобно голоду, причина подобна засухе, прекращение подобно изобилию, путь подобен своевременному дождю.
Apica verī-veramūla-verasamugghāta-verasamugghātupāyehi, visarukkha-rukkhamūla-mūlupaccheda-tadupacchedupāyehi, bhaya-bhayamūla-nibbhaya-tadadhigamupāyehi, orimatīra-mahoghapārimatīra-taṃsampāpakavāyāmehi ca yojetvāpetāni upamāto veditabbānīti evamettha upamāto vinicchayo veditabbo. Furthermore, these truths can be understood in this way by applying these similes: enmity, the cause of the enmity, the removal of the enmity, and the means to remove the enmity; a poison tree, the tree’s root, the cutting of the root, and the means to cut the root; fear, the cause of fear, freedom from fear, and the means to attain it; the hither shore, the great flood, the further shore, and the effort to reach it. This is how the exposition should be understood as to simile. Также реальности можно понимать с помощью следующих метафор: вражда, причина вражды, прекращение вражды, путь прекращения вражды; ядовитое дерево, корень этого дерева, удаление корня, способ удаления корня; страх, причина страха, освобождение от страха и путь достижения освобождения; этот берег, большое наводнение, другой берег и усилия для его достижения. Вот какое объяснение в части метафоры.
566.Catukkatoti atthi cettha dukkhaṃ na ariyasaccaṃ, atthi ariyasaccaṃ na dukkhaṃ, atthi dukkhañceva ariyasaccañca, atthi neva dukkhaṃ na ariyasaccaṃ. 88.12. As to tetrad: (a) there is suffering that is not noble truth, (b) there is noble truth that is not suffering, (c) there is what is both suffering and noble truth, and (d) there is what is neither suffering nor noble truth.
Esa nayo samudayādīsu. So also with origin and the rest.
Tattha maggasampayuttā dhammā sāmaññaphalāni ca "yadaniccaṃ taṃ dukkha"nti (saṃ. ni. 3.15) vacanato saṅkhāradukkhatāya dukkhaṃ, na ariyasaccaṃ. 89.Herein, (a) though states associated with the path and the fruits of asceticism are suffering since they are suffering due to formations (see §35) because of the words, “What is impermanent is painful” (S II 53; III 22), still they are not the noble truth [of suffering],
Nirodho ariyasaccaṃ, na dukkhaṃ. (b) Cessation is a noble truth but it is not suffering,
Itaraṃ pana ariyasaccadvayaṃ siyā dukkhaṃ aniccato, na pana yassa pariññāya bhagavati brahmacariyaṃ vussati tathattena. (c) The other two noble truths can be suffering because they are impermanent, but they are not so in the real sense of that for the full-understanding of which (see §28) the life of purity is lived under the Blessed One.
Sabbākārena pana upādānakkhandhapañcakaṃ dukkhañceva ariyasaccañca aññatra taṇhāya. The five aggregates [as objects] of clinging, except craving, are in all aspects both suffering and noble truth.
Maggasampayuttā dhammā sāmaññaphalāni ca yassa pariññatthaṃ bhagavati brahmacariyaṃ vussati tathattena neva dukkhaṃ na ariyasaccaṃ. (d) The states associated with the path and the fruits of asceticism are neither suffering in the real sense of that for the full-understanding of which the life of purity is lived under the Blessed One, nor are they noble truth.
Evaṃ samudayādīsupi yathāyogaṃ yojetvā catukkatopettha vinicchayo veditabbo. Origin, etc., should also be construed in the corresponding way. This is how the exposition should be understood here as to tetrad.
567.Suññatekavidhādīhītiettha suññato tāva paramatthena hi sabbāneva saccāni vedakakārakanibbutagamakābhāvato suññānīti veditabbāni. 90.13. As to void, singlefold, and so on: firstly, as to void: in the ultimate sense all the truths should be understood as void because of the absence of (i) any experiencer, (ii) any doer, (iii) anyone who is extinguished, and (iv) any goer. В части пустоты, единства и прочего. В истинном смысле все реальности следует считать пустыми из-за отсутствия: того, кто испытывает, исполнителя, угасающего и идущего.
Tenetaṃ vuccati – Hence this is said: Поэтому сказано:
"Dukkhameva hi, na koci dukkhito; For there is suffering, but none who suffers; Есть страдание, но нет страдающего
Kārako na, kiriyāva vijjati. Doing exists although there is no doеr. Есть исполнение, но нет исполнителя
Atthi nibbuti, na nibbuto pumā; Extinction is but no extinguished person; Есть угасание, но нет личности в которой угасание
Maggamatthi, gamako na vijjatī"ti. Although there is a path, there is no goer. Есть путь, но нет идущего.
Atha vā, Or alternatively: Альтернативный вариант:
Dhuvasubhasukhattasuññaṃ, purimadvayamattasuññamamatapadaṃ; So void of lastingness, and beauty, pleasure, self, Is the first pair, and void of self the deathless state, Лишена постоянства и красоты, удовольствия и личности первая пара, бессмертное состояние лишено личности.
Dhuvasukhaattavirahito, maggoiti suññatā tesu. And void of lastingness, of pleasure and of self Is the path too; for such is voidness in these four. И также путь лишён постоянства, удовольствия и красоты. Такова пустота этой четвёрки.
Nirodhasuññāni vā tīṇi, nirodho ca sesattayasuñño. 91.Or three are void of cessation, and cessation is void of the other three.
Phalasuñño vā ettha hetu samudaye dukkhassābhāvato, magge ca nirodhassa, na phalena sagabbho pakativādīnaṃ pakati viya. Or the cause is void of the result, because of the absence of suffering in the origin, and of cessation in the path; the cause is not gravid with its fruit like the Primordial Essence of those who assert the existence of Primordial Essence.
Hetusuññañca phalaṃ dukkhasamudayānaṃ nirodhamaggānañca asamavāyā, na hetusamavetaṃ hetuphalaṃ samavāyavādīnaṃ dviaṇukādi viya. And the result is void of the cause owing to the absence of inherence of the origin in suffering and of the path in cessation; the fruit of a cause does not have its cause inherent in it, like the two atoms, etc., of those who assert inherence.
Tenetaṃ vuccati – Hence this is said:
"Tayamidha nirodhasuññaṃ, tayena tenāpi nibbuti suññā; Here three are of cessation void; Cessation void, too, of these three;
Suñño phalena hetu, phalampi taṃhetunā suñña"nti. The cause of its effect is void, Void also of its cause the effect must be.
Evaṃ tāva suññato vinicchayo veditabbo. This, in the first place, is how the exposition should be understood as to void.25 Comm. NT: 25. It may be noted in passing that the word anattā (not-self) is never applied directly to Nibbāna in the Suttas (and Abhidhamma), or in Bh...
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Общее о 4 реальностях Таблица Палийский оригинал

568.Ekavidhādīhīti sabbameva cettha dukkhaṃ ekavidhaṃ pavattibhāvato. 92.14. As to singlefold and so on: and here all suffering is of one kind as the state of occurrence.
Duvidhaṃ nāmarūpato. It is of two kinds as mentality-materiality.
Tividhaṃ kāmarūpārūpūpapattibhavabhedato. It is of three kinds as divided into rebirth-process becoming in the sense sphere, fine-material sphere, and immaterial sphere.
Catubbidhaṃ catuāhārabhedato. It is of four kinds classed according to the four nutriments.
Pañcavidhaṃ pañcupādānakkhandhabhedato. It is of five kinds classed according to the five aggregates [as objects] of clinging.
Samudayopi ekavidho pavattakabhāvato. 93.Also origin is of one kind as making occur.
Duvidho diṭṭhisampayuttāsampayuttato. It is of two kinds as associated and not associated with [false] view.
Tividho kāmabhavavibhavataṇhābhedato. It is of three kinds as craving for sense desires, craving for becoming, and craving for non-becoming.
Catubbidho catumaggappaheyyato. It is of four kinds as abandonable by the four paths.
Pañcavidho rūpābhinandanādibhedato. It is of five kinds classed as delight in materiality, and so on.
Chabbidho chataṇhākāyabhedato. It is of six kinds classed as the six groups of craving.
Nirodhopi ekavidho asaṅkhatadhātubhāvato. 94.Also cessation is of one kind being the unformed element.
Pariyāyena pana duvidho saupādisesaanupādisesabhedato. But indirectly it is of two kinds as “with result of past clinging left” and as “without result of past clinging left”;26 Comm. NT: 26.
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Tividho bhavattayavūpasamato. and of three kinds as the stilling of the three kinds of becoming;
Catubbidho catumaggādhigamanīyato. and of four kinds as approachable by the four paths;
Pañcavidho pañcābhinandanavūpasamato. and of five kinds as the subsiding of the five kinds of delight;
Chabbidho chataṇhākāyakkhayabhedato. and of six kinds classed according to the destruction of the six groups of craving.
Maggopi ekavidho bhāvetabbato. 95.Also the path is of one kind as what should be developed.
Duvidho samathavipassanābhedato, dassanabhāvanābhedato vā. It is of two kinds classed according to serenity and insight, or classed according to seeing and developing.
Tividho khandhattayabhedato. It is of three kinds classed according to the three aggregates;
Ayañhi sappadesattā nagaraṃ viya rajjena nippadesehi tīhi khandhehi saṅgahito. for the [path], being selective, is included by the three aggregates, which are comprehensive, as a city is by a kingdom,
Yathāha – according as it is said:
"Na kho, āvuso visākha, ariyena aṭṭhaṅgikena maggena tayo khandhā saṅgahitā, tīhi ca kho, āvuso visākha, khandhehi ariyo aṭṭhaṅgiko maggo saṅgahito. “The three aggregates are not included in the Noble Eightfold Path, friend Visākha, but the Noble Eightfold Path is included by the three aggregates. Друг Висакха, три группы не входят в благородный восьмеричный путь, это путь охватывается тремя группами.
Yā cāvuso visākha, sammāvācā, yo ca sammākammanto, yo ca sammāājīvo, ime dhammā sīlakkhandhe saṅgahitā. Any right speech, any right action, any right livelihood: these are included in the virtue aggregate. Любая надлежащая речь, надлежащая деятельность, надлежащие средства к существованию: всё это входит в группу нравственности.
Yo ca sammāvāyāmo, yā ca sammāsati, yo ca sammāsamādhi, ime dhammā samādhikkhandhe saṅgahitā. Any right effort, any right mindfulness, any right concentration: these are included in the concentration aggregate. Любое надлежащее усилие, надлежащее памятование и надлежащая собранность: всё это входит в группу собранности ума.
Yā ca sammādiṭṭhi, yo ca sammāsaṅkappo, ime dhammā paññākkhandhe saṅgahitā"ti (ma. ni. 1.462). Any right view, any right thinking: these are included in the understanding aggregate” (M I 301). Любой надлежащий взгляд и надлежащее намерение: всё это входит в группу мудрости.
Ettha hi sammāvācādayo tayo sīlameva, tasmā te sajātito sīlakkhandhena saṅgahitā. 96.For here the three beginning with right speech are virtue and so they are included in the virtue aggregate, being of the same kind.
Kiñcāpi hi pāḷiyaṃ sīlakkhandheti bhummena niddeso kato, attho pana karaṇavaseneva veditabbo. For although in the text the description is given in the locative case as “in the virtue aggregate,” still the meaning should be understood according to the instrumental case [that is, “by the virtue aggregate.”]
Sammāvāyāmādīsu pana tīsu samādhi attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ na sakkoti, vīriye pana paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro hutvā sakkoti. As to the three beginning with right effort, concentration cannot of its own nature cause absorption through unification on the object; but with energy accomplishing its function of exerting and mindfulness accomplishing its function of preventing wobbling, it can do so. Касаемо тройки, начинающейся с надлежащего усилия, собранность ума не может сама по себе вызвать фиксацию на объекте, но с усердием, выполняющем свою функцию по приложению усилия и памятованием, исполняющем свою функцию предотвращения дрожания, она способна на это. откуда absorbtion? в пали ekaggabhāva
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Tatrāyaṃ upamā – yathā hi nakkhattaṃ kīḷissāmāti uyyānaṃ paviṭṭhesu tīsu sahāyesu eko supupphitaṃ campakarukkhaṃ disvā hatthaṃ ukkhipitvā gahetumpi na sakkuṇeyya. 97.Here is a simile: three friends, [thinking,] “We will celebrate the festival,” entered a park. Then one saw a champak tree in full blossom, but he could not reach the flowers by raising his hand. Вот метафора: "Три друга, думая "Мы будем отмечать праздник" вошли в парк. Один увидел цветущее дерево, но протянув руку не смог достать до цветов.
Athassa dutiyo onamitvā piṭṭhiṃ dadeyya, so tassa piṭṭhiyaṃ ṭhatvāpi kampamāno gahetuṃ na sakkuṇeyya. The second bent down for the first to climb on his back. But although standing on the other’s back, he still could not pick them because of his unsteadiness. Второй из друзей наклонился, чтобы первый мог взобраться ему на спину. Но стоя на спине он всё равно не смог сорвать цветы из-за неустойчивости.
Athassa itaro aṃsakūṭaṃ upanāmeyya. Then the third offered his shoulder [as support]. И тогда третий друг подставил плечо для поддержки.
So ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha yathāruci pupphāni ocinitvā piḷandhitvā nakkhattaṃ kīḷeyya. So standing on the back of the one and supporting himself on the other’s shoulder, he picked as many flowers as he wanted and after adorning himself, he went and enjoyed the festival. Так, стоя на спине одного и держась за плечо другого он собрал столько цветов сколько хотел и украсив ими себя пошёл отмечать праздник.
Evaṃsampadamidaṃ daṭṭhabbaṃ. And so it is with this. Так же и здесь.
Ekato uyyānaṃ paviṭṭhā tayo sahāyā viya hi ekato jātā sammāvāyāmādayo tayo dhammā. 98. For the three states beginning with right effort, which are born together, are like the three friends who enter the park together. Три фактора, начинающихся с надлежащего усилия, которые рождаются вместе, подобны трём друзьям, вместе вошедшим в парк.
Supupphitacampako viya ārammaṇaṃ. The object is like the champak tree in full blossom. Опора [сосредоточения] подобна цветущему дереву.
Hatthaṃ ukkhipitvāpi gahetuṃ asakkonto viya attano dhammatāya ārammaṇe ekaggabhāvena appetuṃ asakkonto samādhi. Concentration, which cannot of its own nature bring about absorption by unification on the object, is like the man who could not pick the flower by raising his arm. Собранность, которая сама по себе не может вызвать фиксацию на опоре, подобна человеку, не способному сорвать цветы подняв руку.
Piṭṭhiṃ datvā onatasahāyo viya vāyāmo. Effort is like the companion who bent down, giving his back to mount upon. Надлежащее усилие подобно наклонившемуся другу, подставившему спину, на которую можно встать.
Aṃsakūṭaṃ datvā ṭhitasahāyo viya sati. Mindfulness is like the friend who stood by, giving his shoulder for support. Памятование подобно рядом стоящему другу, подставившему плечо для поддержки.
Yathā tesu ekassa piṭṭhiyaṃ ṭhatvā ekassa aṃsakūṭaṃ olubbha itaro yathāruci pupphaṃ gahetuṃ sakkoti, evameva vīriye paggahakiccaṃ sādhente satiyā ca apilāpanakiccaṃ sādhentiyā laddhupakāro samādhi sakkoti ārammaṇe ekaggabhāvena appetuṃ. Just as standing on the back of the one and supporting himself on the other’s shoulder he could pick as many flowers as he wanted, so too, when energy accomplishes its function of exerting and when mindfulness accomplishes its function of preventing wobbling, with the help so obtained concentration can bring about absorption by unification on the object. Подобно вставшему на спину одного и держащегося за плечо другого человеку, который сорвал столько цветов сколько захотел, когда усердие исполняет свою функцию приложения усилий и памятование исполняет свою функцию предотвращения дрожания, собранность с помощью их может достичь фиксации на опоре.
Tasmā samādhiyevettha sajātito samādhikkhandhena saṅgahito, vāyāmasatiyo pana kiriyato saṅgahitā honti. So here in the concentration aggregate it is only concentration that is included as of the same kind. But effort and mindfulness are included because of their action [in assisting].
Sammādiṭṭhisammāsaṅkappesupi paññā attano dhammatāya aniccaṃ dukkhamanattāti ārammaṇaṃ nicchetuṃ na sakkoti. 99. Also as regards right view and right thinking, understanding cannot of its own nature define an object as impermanent, painful, not-self. И также в отношении надлежащего взгляда и надлежащего намерения: мудрость не способна сама по себе определить объект как изменчивый, мучительный и безличный.
Vitakke pana ākoṭetvā ākoṭetvā dente sakkoti. But with applied thought giving [assistance] by repeatedly hitting [the object] it can. Но с помощью рассуждения, вновь и вновь сталкивающего с объектом, она становится способна на это.
Kathaṃ? 100. How? Каким образом?
Yathā hi heraññiko kahāpaṇaṃ hatthe ṭhapetvā sabbabhāgesu oloketukāmo samānopi na cakkhutaleneva parivattetuṃ sakkoti. Just as a money changer, having a coin placed in his hand and being desirous of looking at it on all sides equally, cannot turn it over with the power of his eye only, Как денежный меняла, которому положили монету в руку, желает увидеть все её стороны, но не может сделать этого одной лишь силой своего глаза.
Aṅgulipabbehi pana parivattetvā parivattetvā ito cito ca oloketuṃ sakkoti, evameva na paññā attano dhammatāya aniccādivasena ārammaṇaṃ nicchetuṃ sakkoti. but by turning it over with his fingers he is able to look at it on all sides, similarly understanding cannot of its own nature define an object as impermanent and so on. Но путём поворачивания монеты пальцами он может увидеть все её стороны, так и мудрость неспособна сама по себе определить объект как непостоянный и т.д.
Abhiniropanalakkhaṇena pana āhananapariyāhananarasena vitakkena ākoṭentena viya parivattentena viya ca ādāyādāya dinnameva nicchetuṃ sakkoti. But [assisted] by applied thought with its characteristic of directing the mind on to [the object] and its function of striking and threshing, as it were, hitting and turning over, it can take anything given and define it.
Tasmā idhāpi sammādiṭṭhiyeva sajātito paññākkhandhena saṅgahitā, sammāsaṅkappo pana kiriyavasena saṅgahito hoti. So here in the understanding aggregate it is only right view that is included as of the same kind. But right thinking is included because of its action [in assisting].
Iti imehi tīhi khandhehi maggo saṅgahaṃ gacchati. 101. So the path is included by the three aggregates.
Tena vuttaṃ "tividho khandhattayabhedato"ti. Hence it was said that it is of three kinds classed according to the three aggregates.
Catubbidho sotāpattimaggādivaseneva. And it is of four kinds as the path of stream-entry and so on.
Apica sabbāneva saccāni ekavidhāni avitathattā, abhiññeyyattā vā. 102. In addition, all the truths are of one kind because they are not unreal, or because they must be directly known.
Duvidhāni lokiyalokuttarato, saṅkhatāsaṅkhatato vā. They are of two kinds as (i and ii) mundane and (iii and iv) supramundane, or (i, ii, and iv) formed and (iii) unformed.
Tividhāni dassana-bhāvanāhi pahātabbato, appahātabbato ca. They are of three kind as (ii) to be abandoned by seeing and development, (iii and iv) not to be abandoned, and (i) neither to be abandoned nor not to be abandoned.
Catubbidhāni pariññeyyādibhedatoti evamettha ekavidhādīhi vinicchayo veditabbo. They are of four kinds classed according to what has to be fully understood, and so on (see §28). This is how the exposition should be understood as to singlefold and so on.
569.Sabhāgavisabhāgatoti sabbāneva saccāni aññamaññaṃ sabhāgāni avitathato attasuññato dukkarapaṭivedhato ca. 103. 15. As to similar and dissimilar, all the truths are similar to each other because they are not unreal, are void of self, and are difficult to penetrate,
Yathāha – according as it is said:
"Taṃ kiṃ maññasi, ānanda, katamaṃ nu kho dukkarataraṃ vā durabhisambhavataraṃ vā, yo vā dūratova sukhumena tāḷacchiggaḷena asanaṃ atipāteyya poṅkhānupoṅkhaṃ avirādhitaṃ, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti? “What do you think, Ānanda, which is more difficult to do, more difficult to perform, that a man should shoot an arrow through a small keyhole from a distance time after time without missing or that he should penetrate the tip of a hair split a hundred times with the tip [of a similar hair]?
Etadeva, bhante, dukkaratarañceva durabhisambhavatarañca, yo vā satadhā bhinnassa vālassa koṭiyā koṭiṃ paṭivijjheyyāti. ”— “This is more difficult to do, venerable sir, more difficult to perform, that a man should penetrate the tip of a hair split a hundred times with the tip [of a similar hair].
Tato kho te, ānanda, duppaṭivijjhataraṃ paṭivijjhanti. ”—“They penetrate something more difficult to penetrate than that, Ānanda,
Ye idaṃ dukkhanti yathābhūtaṃ paṭivijjhanti - pe - ayaṃ dukkhanirodhagāminī paṭipadāti yathābhūtaṃ paṭivijjhantī"ti (saṃ. ni. 5.1115). who penetrate correctly thus, ‘This is suffering’ … who penetrate correctly thus, ‘This is the way leading to the cessation of suffering’” (S V 454).
Visabhāgāni salakkhaṇavavatthānato. They are dissimilar when defined according to their individual characteristics.
Purimāni ca dve sabhāgāni duravagāhatthena gambhīrattā lokiyattā sāsavattā ca. 104. And the first two are similar since they are profound because hard to grasp, since they are mundane, and since they are subject to cankers.
Visabhāgāni phalahetubhedato pariññeyyappahātabbato ca. They are dissimilar in being divided into fruit and cause, and being respectively to be fully understood and to be abandoned.
Pacchimānipi dve sabhāgāni gambhīrattena duravagāhattā lokuttarattā anāsavattā ca. And the last two are similar since they are hard to grasp because profound, since they are supramundane, and since they are free from cankers.
Visabhāgāni visayavisayībhedato sacchikātabbabhāvetabbato ca. They are dissimilar in being divided into object and what has an object, and in being respectively to be realized and to be developed.
Paṭhamatatiyāni cāpi sabhāgāni phalāpadesato. And the first and third are similar since they come under the heading of result.
Visabhāgāni saṅkhatāsaṅkhatato. They are dissimilar in being formed and unformed.
Dutiyacatutthāni cāpi sabhāgāni hetuapadesato. Also the second and fourth are similar since they come under the heading of cause.
Visabhāgāni ekantakusalākusalato. They are dissimilar in being respectively entirely unprofitable and entirely profitable.
Paṭhamacatutthāni cāpi sabhāgāni saṅkhatato. And the first and fourth are similar in being formed.
Visabhāgāni lokiyalokuttarato. They are dissimilar in being mundane and supramundane.
Dutiyatatiyāni cāpi sabhāgāni nevasekkhānāsekkhabhāvato. Also the second and the third are similar since they are the state of neither-trainer-nor-non-trainer (see Vibh 114).
Visabhāgāni sārammaṇānārammaṇato. They are dissimilar in being respectively with object and without object.
Iti evaṃ pakārehi, nayehi ca vicakkhaṇo; A man of vision can apply By suchlike means his talent so
Vijaññā ariyasaccānaṃ, sabhāgavisabhāgatanti. That he among the truths may know The similar and contrary.
Iti sādhujanapāmojjatthāya kate visuddhimagge in the Path of Purification composed for the purpose of gladdening good people.
Paññābhāvanādhikāre in the Treatise on the Development of Understanding
Indriyasaccaniddeso nāma called “The Description of the Faculties and Truths”
Soḷasamo paricchedo. The sixteenth chapter