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Общее о 4 реальностях Палийский оригинал

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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
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