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17. Описание территории мудрости Палийский оригинал
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Обусловленное возникновение - анализ понятия, краткое объяснение Таблица Палийский оригинал |
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| 570.Idāni "khandhāyatanadhātuindriyasaccapaṭiccasamuppādādibhedā dhammā bhūmī"ti evaṃ vuttesu imissā paññāya bhūmibhūtesu dhammesu yasmā paṭiccasamuppādoceva, ādisaddena saṅgahitā paṭiccasamuppannā dhammā ca avasesā honti, tasmā tesaṃ vaṇṇanākkamo anuppatto. | 1.The turn has now come for the exposition of the dependent origination itself, and the dependently-originated states comprised by the word “etc.,” since these still remain out of the states called the “soil” (bhūmi), of which it was said above, “The states classed as aggregates, bases, elements, faculties, truths, and dependent origination, etc., are the ‘soil’” (XIV.32). | ||
| Tattha avijjādayo tāva dhammā paṭiccasamuppādoti veditabbā. | 2. Herein, firstly, it is the states beginning with ignorance that should be understood as dependent origination. | Здесь факторы, начинающиеся с неведения следует понимать как обусловленное возникновение. | |
| Vuttañhetaṃ bhagavatā – | For this is said by the Blessed One: | Ведь Благословенный сказал так: | |
| "Katamo ca, bhikkhave, paṭiccasamuppādo? | “And what is the dependent origination, bhikkhus? | "Что такое, монахи, обусловленное возникновение? | |
| Avijjāpaccayā, bhikkhave, saṅkhārā, saṅkhārapaccayā viññāṇaṃ, viññāṇapaccayā nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā, vedanāpaccayā taṇhā, taṇhāpaccayā upādānaṃ, upādānapaccayā bhavo, bhavapaccayā jāti, jātipaccayā jarāmaraṇaṃ sokaparidevadukkhadomanassupāyāsā sambhavanti. | With ignorance as condition there are [volitional] formations; with formations as condition, consciousness; with consciousness as condition, mentality-materiality; with mentality- materiality as condition, the sixfold base; with the sixfold base as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition there is ageing-and- death, and sorrow, lamentation, pain, grief, and despair; | Монахи, неведение обуславливает волевые конструкции, волевые конструкции обуславливают сознание, сознание обуславливает умственно-материальное, умственно-материальное обуславливает шесть сфер чувств, шесть сфер чувств обуславливают соприкосновение, соприкосновение обуславливают ощущение, ощущение обуславливает жажду, жажда обуславливает привязанность, привязанность обуславливает бывание, бывание обуславливает рождение, обусловленные рождением возникают старость, смерть, печаль, плач, [физическая] боль, умственные муки, отчаяние. | |
| Evametassa kevalassa dukkhakkhandhassa samudayo hoti. | thus there is the arising of this whole mass of suffering. | Таково возникновение всей этой массы страданий. | |
| Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo"ti (saṃ. ni. 2.1). | This is called the dependent origination, bhikkhus” (S II 1). | Это, о монахи, называется обусловленным возникновением". | |
| Jarāmaraṇādayo pana paṭiccasamuppannā dhammāti veditabbā. | 3. Secondly, it is the states beginning with ageing-and-death that should be understood as dependently-originated states. | Явления, начинающиеся со старости и смерти следует понимать как обусловленно возникшие явления. | |
| Vuttañhetaṃ bhagavatā – | For this is said by the Blessed One: | Ведь Благословенный сказал так: | |
| "Katame ca, bhikkhave, paṭiccasamuppannā dhammā? | “And what are the dependently-originated states, bhikkhus? | "Монахи, что такое обусловленно возникшие явления? | |
| Jarāmaraṇaṃ, bhikkhave, aniccaṃ saṅkhataṃ paṭiccasamuppannaṃ khayadhammaṃ vayadhammaṃ virāgadhammaṃ nirodhadhammaṃ. | Ageing-and-death is impermanent, bhikkhus, formed, dependently originated, subject to destruction, subject to fall, subject to fading away, subject to cessation.1 | Старость и смерть, о монахи, изменчиво, сконструированно, обусловленно возникшее, подвержено разрушению, подвержено исчезновению, подвержено затуханию, подвержено прекращению. |
Comm. NT: 1.
The other expressions are explained in the same way. Все комментарии (1) |
| Jāti, bhikkhave - pe - bhavo… upādānaṃ… taṇhā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā… avijjā, bhikkhave, aniccā saṅkhatā paṭiccasamuppannā khayadhammā vayadhammā virāgadhammā nirodhadhammā. | Birth is impermanent, bhikkhus, … Becoming … Clinging … Craving … Feeling … Contact … The sixfold base … Mentality-materiality … Consciousness … Formations … Ignorance is impermanent, bhikkhus, formed, dependently originated, subject to destruction, subject to fall, subject to fading away, subject to cessation. | Рождение, о монахи, ... бывание... привязанность... жажда... ощущение... соприкосновение... шесть сфер чувств... умственно-материальное... сознание... волевые конструкции... неведение изменчиво, сконструировано, обусловленно возникшее, подвержено разрушению, подвержено исчезновению, подвержено затуханию, подвержено прекращению. | |
| Ime vuccanti, bhikkhave, paṭiccasamuppannā dhammā"ti (saṃ. ni. 2.20). | These are called the dependently-originated states, bhikkhus” (S II 26). | Это, монахи, называется обусловленно возникшими явлениями". | |
| 571.Ayaṃ panettha saṅkhepo. | 4. Here is a brief explanation. | Далее будет краткое объяснение. | |
| Paṭiccasamuppādoti paccayadhammā veditabbā. | The states that are conditions should be understood as the dependent origination. | Явления, являющиеся условиями, следует понимать обусловленным возникновением. | |
| Paṭiccasamuppannā dhammāti tehi tehi paccayehi nibbattadhammā. | The states generated by such and such conditions are dependently-originated states. | Явления, порождаемые теми или иными условиями являются обусловленно возникшими явлениями. | |
| Kathamidaṃ jānitabbanti ce? | 5.How is that to be known? | Откуда это можно узнать? | |
| Bhagavato vacanena. | By the Blessed One’s word. | Из слов Благословенного. | |
| Bhagavatā hi paṭiccasamuppādapaṭiccasamuppannadhammadesanāsutte – | For it is precisely those states which are conditions, that with the synonyms beginning with “reality” have been called “dependent origination” by the Blessed One when teaching the dependent origination in the sutta on the Teaching of the Dependent Origination and Dependently-originated States thus: | Ведь Благословенным при объяснении в сутте об обусловленном возникновении и обусловленно возникших явлениях [сказано]: | |
| "Katamo ca, bhikkhave, paṭiccasamuppādo? | “And what is dependent origination, bhikkhus? | "Монахи, что такое обусловленное возникновение? | |
| Jātipaccayā, bhikkhave, jarāmaraṇaṃ, uppādā vā tathāgatānaṃ anuppādā vā tathāgatānaṃ ṭhitāva sā dhātu dhammaṭṭhitatā dhammaniyāmatā idappaccayatā. | “With birth as condition, bhikkhus, there is ageing and death. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally. | Рождение, о монахи, обуславливает старость и смерть. Появляются татхагаты или не появляются татхагаты - это свойство остаётся, эта взаимосвязь явлений, эта упорядоченность явлений, обусловленность одного другим. |
в СН 12.49 сказано, что ученик благородных обладает знанием причинно-следственных связей между звеньями патиччасамуппады, независимо от других, что сл... Все комментарии (8) |
| Taṃ tathāgato abhisambujjhati abhisameti, abhisambujjhitvā abhisametvā ācikkhati deseti paññapeti paṭṭhapeti vivarati vibhajati uttānīkaroti, passathāti cāha. | The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds, and explains it: ‘See,’ he says, | Татхагата постигает и открывает это. Постигнув и открыв, он объясняет, учит, провозглашает, устанавливает, раскрывает, анализирует и разъясняет. Он говорит "видите". | |
| Jātipaccayā, bhikkhave, jarāmaraṇaṃ. | ‘With birth as condition there is ageing and death.’ | Рождение, о монахи, обуславливает старость и смерть. | |
| Bhavapaccayā, bhikkhave, jāti - pe - avijjāpaccayā, bhikkhave, saṅkhārā uppādā vā tathāgatānaṃ - pe - uttānīkaroti passathāti cāha. | “With becoming as condition, bhikkhus, there is birth … With ignorance as condition, bhikkhus, there are formations. Whether Perfect Ones arise or do not arise, there yet remains that element, relatedness of states, regularity of states, specific conditionally. The Perfect One discovers it, penetrates to it. Having discovered it, penetrated to it, he announces it, teaches it, makes it known, establishes, exposes, expounds and explains it: ‘See,’ he says, | Бывание, о монахи, обуславливает рождение... неведение, о монахи, обуславливает волевые конструкции. Появляются татхагаты ... и разъясняет. Он говорит "видите". | |
| Avijjāpaccayā, bhikkhave, saṅkhārā. | ‘With ignorance as condition there are formations. ’ | Неведение, о монахи, обуславливает волевые конструкции. | |
| Iti kho, bhikkhave, yā tatra tathatā avitathatā anaññathatā idappaccayatā. | “So, bhikkhus, that herein which is reality, not unreality, not otherness, specific conditionality: | Так, о монахи, это здесь является реальностью, не что-то нереальное, не что-либо другое, обусловленность одного другим. | |
| Ayaṃ vuccati, bhikkhave, paṭiccasamuppādo"ti (saṃ. ni. 2.20). | that is called dependent origination” (S II 25f.). | Это, о монахи, зовётся обусловленным возникновением. | |
| 572.Evaṃ paṭiccasamuppādaṃ desentena tathatādīhi vevacanehi paccayadhammāva paṭiccasamuppādoti vuttā. | Так объяснив обусловленное возникновение с помощью слов "реальность" и другими синонимами, объяснено обусловленное возникновение и обусловленно возникшие явления. |
Это предложение пропущено и в издании 1991 года
https://ru.scribd.com/doc/53104691/The-Path-of-Purification-Visuddhimagga-trans-N%C4%81%E1%B9%87amoli-... Все комментарии (1) |
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| Tasmā jarāmaraṇādīnaṃ dhammānaṃ paccayalakkhaṇo paṭiccasamuppādo, dukkhānubandhanaraso, kummaggapaccupaṭṭhānoti veditabbo. | Consequently, it should be understood that dependent origination has the characteristic of being the conditions for the states beginning with ageing-and- death. Its function is to continue [the process of] suffering. It is manifested as the wrong path. | Следовательно, нужно понимать обусловленное возникновение как имеющее характеристику условия для явлений, начинающихся со старости и смерти, функция его состоит продолжать процесс страдания, проявляется оно как неверный путь. | |
| So panāyaṃ tehi tehi paccayehi anūnādhikeheva tassa tassa dhammassa sambhavato tathatāti, sāmaggiṃ upagatesu paccayesu muhuttampi tato nibbattadhammānaṃ asambhavābhāvato avitathatāti, aññadhammapaccayehi aññadhammānuppattito anaññathatāti, yathāvuttānaṃ etesaṃ jarāmaraṇādīnaṃ paccayato vā paccayasamūhato vā idappaccayatāti vutto. | 6. Because particular states are produced by particular conditions, neither less nor more, it is called reality (suchness). Because once the conditions have met in combination there is no non-producing, even for an instant, of the states they generate, it is called not unreality (not unsuchness). Because there is no arising of one state with another state’s conditions, it is called not otherness. Because there is a condition, or because there is a total of conditions, for these states beginning with ageing-and-death as already stated, it is called specific conditionality. | ||
| 573.Tatrāyaṃ vacanattho, imesaṃ paccayā idappaccayā. | 7.Here is the word meaning: idappaccayā (lit. that-conditions) = imesaṃ paccayā (conditions for those); | ||
| Idappaccayā eva idappaccayatā. | idappaccayā (that-conditions) = idappaccayatā (that-conditionality, conditionality for those, specific conditionality). | ||
| Idappaccayānaṃ vā samūho idappaccayatā. | Or alternatively, idappaccayatā (that-conditionality) = idappaccayānaṃ samūho (the total of that- conditions, total specific conditionality). | ||
| Lakkhaṇaṃ panettha saddasatthato pariyesitabbaṃ. | 8. The characteristic must be sought from grammar. | ||
| 574.Keci pana paṭicca sammā ca titthiyaparikappitapakatipurisādikāraṇanirapekkho uppādo paṭiccasamuppādoti evaṃ uppādamattaṃ paṭiccasamuppādoti vadanti, taṃ na yujjati. | Some, in fact, [say that the expression paṭicca samuppāda (dependent origination) is characterized thus:] “having depended (paṭicca), a right (sammā) arising (uppāda), [depending on causes rightly by] disregarding such causes conjectured by sectarians as the Primordial Essence (Prakriti), World Soul (Purusa), and so on. ” So what they call dependent origination (paṭicca samuppāda) is a simple arising (uppāda) [for they equate the prefix saṃ only with sammā (rightly) and ignore saṃ (with, con-)]. That is untenable. |
Здесь типа начинается флейм. Разгромная статья :-D Все комментарии (1) |
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| Kasmā? | [519] Why? | ||
| Suttābhāvato, suttavirodhato, gambhīranayāsambhavato, saddabhedato ca. | (1) There is no such sutta; (2) it contradicts suttas; (3) it admits of no profound treatment; and (4) it is ungrammatical. | ||
| "Uppādamattaṃ paṭiccasamuppādo"ti hi suttaṃ natthi. | 9.(1) No sutta describes the dependent origination as simple arising. | ||
| Taṃ "paṭiccasamuppādo"ti ca vadantassa padesavihārasuttavirodho āpajjati. | (2) Anyone who asserts that dependent origination is of that kind involves himself in conflict with the Padesavihāra Sutta. | ||
| Kathaṃ? | How? | ||
| Bhagavato hi "atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manasākāsī"ti (mahāva. 1) ādivacanato paṭiccasamuppādamanasikāro paṭhamābhisambuddhavihāro, padesavihāro ca tassekadesavihāro. | The Newly Enlightened One’s abiding (vihāra) is the bringing of the dependent origination to mind, because, of these words of the Blessed One’s: “Then in the first watch of the night the Blessed One brought to mind the dependent origination in direct and reverse order” [as origination and cessation] (Vin I 1; Ud 2). Now, “padesavihāra” is the abiding (vihāra) in one part (desa) of that, | ||
| Yathāha "yena svāhaṃ, bhikkhave, vihārena paṭhamābhisambuddho viharāmi, tassa padesena vihāsi"nti (saṃ. ni. 5.11). | according as it is said, “Bhikkhus, I abode in a part of the abiding in which I abode when I was newly enlightened” (S V 12; Paṭis I 107). | ||
| Tatra ca paccayākāradassanena vihāsi, na uppādamattadassanenāti. | And there he abode in the vision of structure of conditions, not in the vision of simple arising, | ||
| Yathāha "so evaṃ pajānāmi micchādiṭṭhipaccayāpi vedayitaṃ sammādiṭṭhipaccayāpi vedayitaṃ micchāsaṅkappapaccayāpi vedayita"nti (saṃ. ni. 5.11) sabbaṃ vitthāretabbaṃ. | according as it is said, “So I understood feeling with wrong view as its condition, and feeling with right view as its condition, and feeling with wrong thinking as its condition …” (S V 12), all of which should be quoted in full. | ||
| Evaṃ uppādamattaṃ "paṭiccasamuppādo"ti vadantassa padesavihārasuttavirodho āpajjati. | So anyone who asserts that dependent origination is simple arising involves himself in conflict with the Padesavihāra Sutta. | ||
| Tathā kaccānasuttavirodho. | 10. There is likewise contradiction of the Kaccāna Sutta. | ||
| Kaccānasuttepi hi "lokasamudayaṃ kho, kaccāna, yathābhūtaṃ sammappaññāya passato yā loke natthitā, sā na hotī"ti (saṃ. ni. 2.15) anulomapaṭiccasamuppādo lokapaccayato "lokasamudayo"ti ucchedadiṭṭhisamugghātatthaṃ pakāsito, na uppādamattaṃ. | For in the Kaccāna Sutta it is said, “When a man sees correctly with right understanding the origination of the world, Kaccāna, he does not say of the world that it is not” (S II 17). And there it is the dependent origination in forward order, not simple arising, that, as the origination of the world from its conditions, is set forth in order to eliminate the annihilation view. | ||
| Na hi uppādamattadassanena ucchedadiṭṭhiyā samugghāto hoti. | For the annihilation view is not eliminated by seeing simple arising; | ||
| Paccayānuparamadassanena pana hoti. | but it is eliminated by seeing the chain of conditions | ||
| Paccayānuparame phalānuparamatoti. | as a chain of fruits following on a chain of conditions. | ||
| Evaṃ uppādamattaṃ "paṭiccasamuppādo"ti vadantassa kaccānasuttavirodhopi āpajjati. | So anyone who asserts that the dependent origination is simple arising involves himself in contradiction of the Kaccāna Sutta. | ||
| Gambhīranayāsambhavatoti vuttaṃ kho panetaṃ bhagavatā "gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā"ti (dī. ni. 2.95; saṃ. ni. 2.60). | 11.(3) It admits of no profound treatment: this has been said by the Blessed One, “This dependent origination is profound, Ānanda, and profound it appears” (D II 55; S II 92). | ||
| Gambhīrattañca nāma catubbidhaṃ, taṃ parato vaṇṇayissāma. | And the profundity is fourfold as we shall explain below (XVII.304f.); | ||
| Taṃ uppādamatte natthi. | but there is none of that in simple arising. | ||
| Catubbidhanayapaṭimaṇḍitañcetaṃ paṭiccasamuppādaṃ vaṇṇayanti, tampi nayacatukkaṃ uppādamatte natthīti gambhīranayāsambhavatopi na uppādamattaṃ paṭiccasamuppādo. | And this dependent origination is explained [by the teachers] as adorned with the fourfold method (XVII.309); but there is no [need of] any such tetrad of methods in simple arising. So dependent origination is not simple arising, since that admits of no profound treatment. | ||
| 575.Saddabhedatoti paṭiccasaddo ca panāyaṃ samāne kattari pubbakāle payujjamāno atthasiddhikaro hoti. | 12.(4) It is ungrammatical: [520] this word paṭicca (lit. “having depended”; freely “due to,” “dependent”), [being a gerund of the verb paṭi + eti, to go back to], establishes a meaning [in a formula of establishment by verb] when it is construed as past with the same subject [as that of the principal verb], | ||
| Seyyathidaṃ, "cakkhuñca paṭicca rūpe ca uppajjati cakkhuviññāṇa"nti (saṃ. ni. 2.43). | as in the sentence “Having depended on (paṭicca = ‘due to’) the eye and visible objects, eye- consciousness arises (uppajjati)” (S II 72). | ||
| Idha pana bhāvasādhanena uppādasaddena saddhiṃ payujjamāno samānassa kattu abhāvato saddabhedaṃ gacchati, na ca kiñci atthaṃ sādhetīti saddabhedatopi na uppādamattaṃ paṭiccasamuppādoti. | But if it is construed here with the word uppāda (arising), [which is a noun], in a formula of establishment by noun, there is a breach of grammar, because there is no shared subject [as there is in above-quoted sentence], and so it does not establish any meaning al all. So the dependent origination is not simple arising because that is ungrammatical. | ||
| Tattha siyā – "hoti-saddena saddhiṃ yojayissāma 'paṭiccasamuppādo hotī'ti", taṃ na yuttaṃ. | 13. Here it might be [argued]: “We shall add the words ‘comes to be’ (hoti) thus: ‘Having depended, arising comes to be’ (paṭicca, samuppādo hoti). ” That will not do. | ||
| Kasmā? | Why not? | ||
| Yogābhāvato ceva, uppādassa ca uppādapattidosato. | Because there is no instance in which it has been added, and because the fallacy of the arising of an arising follows. | ||
| "Paṭiccasamuppādaṃ vo, bhikkhave, desessāmi. | For in such passages as “Paṭiccasamuppādaṃ vo bhikkhave desessāmi. (I shall teach you the dependent origination, bhikkhus. | ||
| Katamo ca, bhikkhave, paṭiccasamuppādo - pe - ayaṃ vuccati, bhikkhave, paṭiccasamuppādo"ti (saṃ. ni. 2.1). | Katamo ca bhikkhave paṭiccasamuppādo (And what is the dependent origination?) … Ayaṃ vuccati bhikkhave paṭiccasamuppādo … This is called the dependent origination, bhikkhus)” (S II 1), | ||
| Imesu hi padesu ekenapi saddhiṃ hoti-saddo yogaṃ na gacchati, na ca uppādo hoti. | the words “comes to be” (hoti) are not added in any single instance. And there is no [such expression as] “arising comes to be”: | ||
| Sace bhaveyya, uppādassāpi uppādo pāpuṇeyyāti. | if there were, it would be tantamount to saying that arising itself had an arising too. | ||
| 576.Yepi maññanti "idappaccayānaṃ bhāvo idappaccayatā, bhāvo ca nāma yo ākāro avijjādīnaṃ saṅkhārādipātubhāve hetu, so. | 14. And those are wrong who imagine that specific conditionality (idappaccayatā) is the specific conditions’ [abstract] essence—what is called “abstract essence” being a [particular] mode in ignorance, etc., that acts as cause in the manifestation of formations, etc.— | ||
| Tasmiñca saṅkhāravikāre paṭiccasamuppādasaññā"ti, tesaṃ taṃ na yujjati. | and that the term “dependent origination” is used for an alteration in formations when there is that [particular mode in the way of occurrence of ignorance]. | ||
| Kasmā? | Why are they wrong? | ||
| Avijjādīnaṃ hetuvacanato. | Because it is ignorance, etc., themselves that are called causes. | ||
| Bhagavatā hi "tasmātiha, ānanda, eseva hetu, etaṃ nidānaṃ, esa samudayo, esa paccayo jarāmaraṇassa yadidaṃ jāti - pe - saṅkhārānaṃ, yadidaṃ avijjā"ti (dī. ni. 2.98 ādayo) evaṃ avijjādayova hetūti vuttā, na tesaṃ vikāro. | For in the following passage it is ignorance, etc., themselves, not their alteration, that are called the causes [of these states]: “Therefore, Ānanda, just this is the cause, this is the source, this is the origin, this is the condition, for ageing-and-death, that is to say, birth … for formations, that is to say, (ignorance)” (D II 57–63—the last clause is not in the Dīgha text). | ||
| Tasmā "paṭiccasamuppādoti paccayadhammā veditabbā"ti iti yaṃ taṃ vuttaṃ, taṃ sammā vuttanti veditabbaṃ. | Therefore it is the actual states themselves as conditions that should be understood as “dependent origination. ” So what was said above (§4) can be understood as rightly said. | ||
| 577.Yā panettha "paṭiccasamuppādo"ti imāya byañjanacchāyāya uppādoyevāyaṃ vuttoti saññā uppajjati, sā imassa padassa evamatthaṃ gahetvā vūpasametabbā. | 15. If any notion arises in the guise of a literal interpretation of the term “dependent origination” (paṭicca-samuppāda) to the effect that it is only arising that is stated, it should be got rid of by apprehending the meaning of this expression in the following way. | ||
| Bhagavatā hi, | For: In double form this term relates to a totality of state Produced from a conditionality; Hence the conditions for that sum Through metaphor’s device have come To bear their fruits’ name figuratively In the Blessed One’s exposition. | ||
| Dvedhā tato pavatte, dhammasamūhe yato idaṃ vacanaṃ; | |||
| Tappaccayo tatoyaṃ, phalopacārena iti vutto. | |||
| Yo hi ayaṃ paccayatāya pavatto dhammasamūho, tattha paṭiccasamuppādoti idaṃ vacanaṃ dvidhā icchanti. | 16. This term “dependent origination,” when applied to the total of states produced from the [total] conditionality, must be taken in two ways. | ||
| So hi yasmā patīyamāno hitāya sukhāya ca saṃvattati, tasmā paccetumarahanti naṃ paṇḍitāti paṭicco. | For that [total] ought to be arrived at (paṭicco—adj.),2 since when it is arrived at (paṭiyamāno), it leads to [supramundane] welfare and bliss and so the wise [regard] it as worthy to be arrived at (paccetuṃ); |
Comm. NT: 2. Paṭicco as a declinable adjective is not in PED.
The word paṭicca (due to, depending on) and the word paccaya (condition) are ... Все комментарии (1) |
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| Uppajjamāno ca saha sammā ca uppajjati, na ekekato, nāpi ahetutoti samuppādo. | and then, when it arises (uppajjamāno), it does so “together with” (saha) and “rightly” (sammā), not singly or causelessly, thus it is a co-arising (samuppādo). | ||
| Evaṃ paṭicco ca so samuppādo cāti paṭiccasamuppādo. | Consequently: it is to be arrived at (paṭicco) and it is a co-arising (samuppādo), thus it is dependent origination (paṭicca-samuppāda). | ||
| Apica saha uppajjatīti samuppādo, paccayasāmaggiṃ pana paṭicca apaccakkhāyāti evampi paṭiccasamuppādo. | Again: it arises as a togetherness (saha), thus it is a co- arising (samuppāda); but it does so having depended (paṭicca—ger.) in combination with conditions, not regardless of them. Consequently: it, having depended (paṭicca), is a co-arising (samuppāda), thus in this way also it is dependent origination (paṭicca-samuppāda). | ||
| Tassa cāyaṃ hetusamūho paccayoti tappaccayattā ayampi, yathā loke semhassa paccayo guḷo semho guḷoti vuccati, yathā ca sāsane sukhappaccayo buddhānaṃ uppādo "sukho buddhānaṃ uppādo"ti vuccati, tathā paṭiccasamuppādo icceva phalavohārena vuttoti veditabbo. | And the total of causes is a condition for that [total of states produced from the conditionality], so, because it is a condition for that, this [total of causes] is called, “dependent origination,” using for it the term ordinarily used for its fruit just as in the world molasses, which is a condition for phlegm, is spoken of thus, “Molasses is phlegm,” or just as in the Dispensation the arising of Buddhas, which is a condition for bliss, is spoken of thus, “The arising of Buddhas is bliss” (Dhp 194). | ||
| 578.Atha vā, | 17. Or alternatively: | ||
| Paṭimukhamitoti vutto, hetusamūho ayaṃ paṭiccoti; | The sum of causes too they call “Facing its counterpart,” so all Is in that sense “dependent,” as they tell; This sum of causes too, as stated, | ||
| Sahite uppādeti ca, iti vutto so samuppādo. | Gives fruits that rise associated, So “co-arising” it is called as well. | ||
| Yo hi esa saṅkhārādīnaṃ pātubhāvāya avijjādiekekahetusīsena niddiṭṭho hetusamūho, so sādhāraṇaphalanipphādakaṭṭhena avekallaṭṭhena ca sāmaggiaṅgānaṃ aññamaññena paṭimukhaṃ ito gatoti katvā paṭiccoti vuccati. | 18.This total of causes—indicated severally under the heading of each cause, beginning with ignorance—for the manifestation of formations, etc., is called “dependent” (paṭicco—adj.), taking it as “facing, gone to, its counterpart” (paṭimukham ito) owing to the mutual interdependence of the factors in the combination, in the sense both that they produce common fruit and that none can be dispensed with. | ||
| Svāyaṃ sahiteyeva aññamaññaṃ avinibbhogavuttidhamme uppādetīti samuppādotipi vutto. | And it is called a “co-arising” (samuppādo) since it causes the states that occur in unresolved mutual interdependence to arise associatedly. | ||
| Evampi paṭicco ca so samuppādo cāti paṭiccasamuppādo. | Consequently: it is dependent (paṭicco) and a co-arising (samuppādo), thus in this way also it is dependent origination (paṭicca-samuppāda). | ||
| 579.Aparo nayo – | 19. Another method: | ||
| Paccayatā aññoññaṃ, paṭicca yasmā samaṃ saha ca dhamme; | This total conditionally, acting interdependently, Arouses states together equally; | ||
| Ayamuppādeti tatopi, evamidha bhāsitā muninā. | So this too is a reason here wherefore the Greatest Sage, the Seer, Gave to this term its form thus succinctly. | ||
| Avijjādisīsena niddiṭṭhapaccayesu hi ye paccayā yaṃ saṅkhārādikaṃ dhammaṃ uppādenti, na te aññamaññaṃ apaṭicca aññamaññavekalle sati uppādetuṃ samatthāti. | 20.Among the conditions described under the headings of ignorance, etc., the respective conditions that make the [conditionally-arisen] states beginning with formations arise are incapable of making them arise when not mutually dependent and when deficient. | ||
| Tasmā paṭicca samaṃ saha ca na ekekadesaṃ, nāpi pubbāparabhāvena ayaṃ paccayatā dhamme uppādetīti atthānusāravohārakusalena muninā evamidha bhāsitā, paṭiccasamuppādotveva bhāsitāti attho. | Therefore this conditionality by depending (paṭicca—ger.) makes states arise (uppādeti) equally and together (samaṃ saha ca), not piecemeal and successively—so it has been termed here thus by the Sage who is skilled in phraseology that conforms to its meaning: it has been accurately termed “dependent origination” (paṭicca samuppāda), is the meaning. | ||
| 580.Evaṃ bhāsamānena ca, | 21.And while so termed: | ||
| Purimena sassatādīna, mabhāvo pacchimena ca padena; | The first component will deny the false view of eternity And so on, and the second will prevent | Первое слово ["обусловленное"] отрицает убеждение в существовании вечного и подобные, а второе ["возникновение"] - предотвращает | |
| Ucchedādivighāto, dvayena paridīpito ñāyo. | The nihilistic type of view and others like it, while the two Together show the true way that is meant. | убеждение в полном уничтожении и подобные. Эта пара показывает истинный путь. | |
| Purimenāti paccayasāmaggiparidīpakena paṭiccapadena pavattidhammānaṃ paccayasāmaggiyaṃ āyattavuttittā sassatāhetuvisamahetuvasavattivādappabhedānaṃ sassatādīnaṃ abhāvo paridīpito hoti? | The first: the word “dependent” (paṭicca) indicates the combination of the conditions, [522] since states in the process of occurring exist in dependence on the combining of their conditions; and it shows that they are not eternal, etc., thus denying the various doctrines of eternalism, no-cause, fictitious-cause, and power-wielder. 3 | Первое: слово "обусловленное" указывает на сочетание условий, поскольку факторы в процессе появления существуют в зависимости от сочетания их условий. И это показывает, что они не вечные и т.п., тем самым отрицая различные учения о вечном, отсутствии причины, выдуманной причины и [персонифицированного] властителя. |
Comm. NT: 3.
Все комментарии (1) |
| Kiṃ hi sassatānaṃ, ahetuādivasena vā pavattānaṃ paccayasāmaggiyāti? | What purpose indeed would the combining of conditions serve, if things were eternal, or if they occurred without cause, and so on? | Какую функцию исполняло бы сочетание условий, если бы явления были бы вечными или они происходили без причины и т.п.? | |
| Pacchimena ca padenāti dhammānaṃ uppādaparidīpakena samuppādapadena paccayasāmaggiyaṃ dhammānaṃ uppattito vihatā ucchedanatthikaakiriyavādāti ucchedādivighāto paridīpito hoti. | 23.The second: the word “origination” (samuppāda) indicates the arising of the states, since these occur when their conditions combine, and it shows how to prevent annihilationism, etc., thus preventing the various doctrines of annihilation [of a soul], nihilism, [“there is no use in giving,” etc.,] and moral-inefficacy-of- action, [“there is no other world,” etc.]; | Второе [слово]: слово "возникновение" указывает на возникновение факторов, поскольку они возникают при сочетании их условий и это показывает как предотвратить убеждение в полном уничтожении и т.п., тем самым предотвращая теории о полном уничтожении [личности], нигилизма ["ничего не даётся, не жертвуется..."], и отсутствия последствий у поступков ["нет плодов дурных и добрых дел"]. | |
| Purimapurimapaccayavasena hi punappunaṃ uppajjamānesu dhammesu kuto ucchedo, natthikākiriyavādā cāti. | for when states [are seen to] arise again and again, each conditioned by its predecessor, how can the doctrines of annihilationism, nihilism, and moral-inefficacy-of-action be maintained? | Ведь когда заметно возникновение факторов снова и снова, каждый из которых обусловлен своим предшественником, можно ли придерживаться теорий о полном уничтожении, нигилизме и отсутствия последствий у поступков? | |
| Dvayenāti sakalena paṭiccasamuppādavacanena tassā tassā paccayasāmaggiyā santatiṃ avicchinditvā tesaṃ tesaṃ dhammānaṃ sambhavato majjhimā paṭipadā, "so karoti so paṭisaṃvedeti, añño karoti añño paṭisaṃvedetī"ti vādappahānaṃ, janapadaniruttiyā anabhiniveso, samaññāya anatidhāvananti ayaṃ ñāyo paridīpito hotīti ayaṃ tāva paṭiccasamuppādoti vacanamattassa attho. | 24.The two together: since any given states are produced without interrupting the [cause-fruit] continuity of any given combination of conditions, the whole expression “dependent origination” (paṭicca-samuppāda) represents the middle way, which rejects the doctrines, “He who acts is he who reaps” and “One acts while another reaps” (S II 20), and which is the proper way described thus, “Not insisting on local language and not overriding normal usage” (M III 234). 4 |
Comm. NT: 4.
The explanation differs somewhat from MN 139. Все комментарии (1) |
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| 581.Yā panāyaṃ bhagavatā paṭiccasamuppādaṃ desentena "avijjāpaccayā saṅkhārā"tiādinā nayena nikkhittā tanti, tassā atthasaṃvaṇṇanaṃ karontena vibhajjavādimaṇḍalaṃ otaritvā ācariye anabbhācikkhantena sakasamayaṃ avokkamantena parasamayaṃ anāyūhantena suttaṃ appaṭibāhantena vinayaṃ anulomentena mahāpadese olokentena dhammaṃ dīpentena atthaṃ saṅgāhentena tamevatthaṃ punarāvattetvā aparehipi pariyāyantarehi niddisantena ca yasmā atthasaṃvaṇṇanā kātabbā hoti, pakatiyāpi ca dukkarāva paṭiccasamuppādassa atthasaṃvaṇṇanā. | 25.Now, in teaching this dependent origination the Blessed One has set forth the text in the way beginning, “With ignorance as condition there are formations” (S II 20). Its meaning should be commented on by one who keeps within the circle of the Vibhajjavādins,5 who does not misrepresent the teachers, who does not advertise his own standpoint, who does not quarrel with the standpoint of others, who does not distort suttas, who is in agreement with the Vinaya, who looks to the principal authorities (mahāpadesa—D II 123ff.), who illustrates the law (dhamma), who takes up the meaning (attha), repeatedly reverting to that same meaning, describing it in various different ways. 6 And it is inherently difficult to comment on the dependent origination, |
Comm. NT: 6.
The last-mentioned quotation “Without cessation, without arising” (anuppādaṃ anirodhaṃ), seems almost certainly to refer to a w... Все комментарии (2) |
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| Yathāhu porāṇā – | as the Ancients said: | ||
| "Saccaṃ satto paṭisandhi, paccayākārameva ca; | The truth, a being, rebirth-linking, And the structure of conditions, | ||
| Duddasā caturo dhammā, desetuṃ ca sudukkarā"ti. | Are four things very hard to see And likewise difficult to teach. | ||
| Tasmā aññatra āgamādhigamappattehi na sukarā paṭiccasamuppādassatthavaṇṇanāti paritulayitvā, | Therefore, considering that to comment on the dependent origination is impossible except for those who are expert in the texts: | ||
| Vattukāmo ahaṃ ajja, paccayākāravaṇṇanaṃ; | Whilst I would now begin the comment On the structure of conditions | ||
| Patiṭṭhaṃ nādhigacchāmi, ajjhogāḷhova sāgaraṃ. | I find no footing for support And seem to founder in a sea. | ||
| Sāsanaṃ panidaṃ nānā, desanānayamaṇḍitaṃ; | However, many modes of teaching Grace the Dispensation here, | ||
| Pubbācariyamaggo ca, abbocchinno pavattati. | And still the former teachers’ way Is handed down unbrokenly. | ||
| Yasmā tasmā tadubhayaṃ, sannissāyatthavaṇṇanaṃ; | Therefore on both of these relying For my support, I now begin | ||
| Ārabhissāmi etassa, taṃ suṇātha samāhitā. | Its meaning to elucidate: Listen therefore attentively. | ||
| Vuttañhetaṃ pubbācariyehi – | 26.For this has been said by the former teachers: | ||
| "Yo koci maṃ aṭṭhikatvā suṇeyya, | Whoever learns alertly this [discourse] | ||
| Labhetha pubbāpariyaṃ visesaṃ; | Will go from excellence to excellence, | ||
| Laddhāna pubbāpariyaṃ visesaṃ, | And when perfected, he will then escape | ||
| Adassanaṃ maccurājassa gacche"ti. | Beyond the vision of the King of Death. | ||
| 582.Iti avijjāpaccayā saṅkhārātiādīsu hi āditoyeva tāva, | 27.So as regards the passages that begin: “With ignorance as condition there are formations” (S II 20), to start with: | ||
| Desanābhedato attha, lakkhaṇekavidhādito. | (1) As different ways of teaching, (2) meaning, (3) Character, (4) singlefold and so on, | ||
| Aṅgānañca vavatthānā, viññātabbo vinicchayo. | (5) As to defining of the factors, The exposition should be known. | ||
| Tattha desanābhedatoti bhagavato hi vallihārakānaṃ catunnaṃ purisānaṃ valligahaṇaṃ viya ādito vā majjhato vā paṭṭhāya yāva pariyosānaṃ, tathā pariyosānato vā majjhato vā paṭṭhāya yāva ādīti catubbidhā paṭiccasamuppādadesanā. | 28. 1. Herein, as different ways of teaching: the Blessed One’s teaching of the dependent origination is fourfold, namely, (i) from the beginning; or (ii) from the middle up to the end; and (iii) from the end; or (iv) from the middle down to the beginning. It is like four creeper-gatherers’ ways of seizing a creeper. | Здесь в части различных способов преподавания. Благословенный преподаёт обусловленное возникновение четырьмя способами: 1) с начала, 2) с середины к концу, 3) с конца, 4) с середины к началу. Это подобно четырём способом, которыми собиратели хватают ползучие растения. | |
| Yathā hi vallihārakesu catūsu purisesu eko valliyā mūlameva paṭhamaṃ passati, so taṃ mūle chetvā sabbaṃ ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā "iti kho, bhikkhave, avijjāpaccayā saṅkhārā - pe - jātipaccayā jarāmaraṇa"nti (ma. ni. 1.402; saṃ. ni. 2.2) ādito paṭṭhāya yāva pariyosānāpi paṭiccasamuppādaṃ deseti. | 29.(i) For just as one of four men gathering creepers sees only the root of the creeper first, and after cutting it at the root, he pulls it all out and takes it away and uses it, so the Blessed One teaches the dependent origination from the beginning up to the end thus: “So, bhikkhus, with ignorance as condition there are formations; … with birth as condition ageing-and-death” (M I 261). | Ведь как один из четырёх человек, собирающих ползучие растения, сначала видит только корень и, срезав его у корня, вытягивает всё растение, забирает его с собой и использует, так и Благословенный преподаёт обусловленное возникновение с начала и до конца: "Так, монахи, неведение обуславливает волевые конструкции... рождение обуславливает старость и смерть". | |
| Yathā pana tesu purisesu eko valliyā majjhaṃ paṭhamaṃ passati, so majjhe chinditvā uparibhāgaññeva ākaḍḍhitvā ādāya kamme upaneti, evaṃ bhagavā "tassa taṃ vedanaṃ abhinandato abhivadato ajjhosāya tiṭṭhato uppajjati nandī. | 30.(ii) Just as another of the four men sees the middle of the creeper first, and after cutting it in the middle, he pulls out only the upper part and takes it away and uses it. “When he is delighted with, welcomes, remains committed to that feeling, then delight arises in him. | Подобно тому, как другой из четырёх человек сначала видит середину ползучего растения и разрезав его посередине вытаскивает только верхнюю часть, забирает его с собой и использует. "Когда он восхищается, приветствует, привержен этому ощущению, в нём возникает наслаждение. | |
| Yā vedanāsu nandī, tadupādānaṃ. | Delight in feelings is clinging. | Наслаждение ощущением является привязанностью (схватыванием). |
Это ещё одно объяснение upādāna! Все комментарии (1) |
| Tassupādānapaccayā bhavo, bhavapaccayā jātī"ti (ma. ni. 1.409; saṃ. ni. 3.5) majjhato paṭṭhāya yāva pariyosānāpi deseti. | With his clinging as condition there is becoming; with becoming as condition, birth” (M I 266). - so the Blessed One teaches it from the middle up to the end thus. | Его привязанность обуславливает бывание, бывание обуславливает рождение" - так Благословенный преподаёт его с середины к концу. | |
| Yathā ca tesu purisesu eko valliyā aggaṃ paṭhamaṃ passati, so agge gahetvā aggānusārena yāva mūlā sabbaṃ ādāya kamme upaneti, evaṃ bhagavā "jātipaccayā jarāmaraṇanti iti kho panetaṃ vuttaṃ, jātipaccayā nu kho, bhikkhave, jarāmaraṇaṃ no vā kathaṃ vo ettha hotīti? | 31. (iii) Just as another of the four men sees the tip of the creeper first, and seizing the tip, he follows it down to the root and takes all of it away and uses it. “‘With birth as condition, ageing-and-death,’ so it was said. But is there ageing-and- death with birth as condition, or not, or how is it here? | Подобно тому, как ещё один сначала видит конец ползучего растения и схватив за конец прослеживает его до корня и, забрав всё растение использует его. ""Рождение обуславливает старость и смерть" - так было сказано. Но есть ли старость и смерть с рождением в качестве условия или нет, или как оно здесь? | |
| Jātipaccayā, bhante, jarāmaraṇaṃ. | —There is ageing-and- death with birth as condition, | - Почтенный, рождение обуславливает старость и смерть. | |
| Evaṃ no ettha hoti jātipaccayā jarāmaraṇanti. | so we think, venerable sir. | Так мы думаем, рождение обуславливает старость и смерть. | |
| Bhavapaccayā jāti - pe - avijjāpaccayā saṅkhārāti iti kho panetaṃ vuttaṃ, avijjāpaccayā nu kho, bhikkhave, saṅkhārā no vā kathaṃ vo ettha hotī"ti (ma. ni. 1.403) pariyosānato paṭṭhāya yāva āditopi paṭiccasamuppādaṃ deseti. | ‘With becoming as condition, birth,’ so it was said … ‘With ignorance as condition there are formations,’ so it was said. But are there formations with ignorance as condition, or not, or how is it here? —There are formations with ignorance as condition, so we think, venerable sir” (M I 261). - so the Blessed One teaches it from the end down to the beginning thus. | "Бывание обуславливает рождение" - так было сказано.... "Неведение обуславливает волевые конструкции" - так было сказано. Но есть ли волевые конструкции с неведением в качестве условия или нет, или как оно здесь?" - так Благословенный преподаёт с конца до начала. | |
| Yathā panetesu purisesu eko valliyā majjhameva paṭhamaṃ passati, so majjhe chinditvā heṭṭhā otaranto yāva mūlā ādāya kamme upaneti, evaṃ bhagavā "ime ca, bhikkhave, cattāro āhārā kinnidānā, kiṃsamudayā, kiṃjātikā, kiṃpabhavā? | 32.(iv) Just as one of the four men sees only the middle of the creeper first, and after cutting it in the middle and tracing it down as far as the root, he takes it away and uses it. “And these four nutriments, bhikkhus: what is their source? What is their origin? From what are they born? By what are they produced? | Подобно тому, как ещё один сначала видит только середину ползучего растения и разрезав его посередине и проследив до корня забирает и использует его. "И эти четыре вида питания, о монахи, каков их источник? Каково их происхождение? Откуда они рождаются? Чем они порождаются? | |
| Ime cattāro āhārā taṇhānidānā, taṇhāsamudayā, taṇhājātikā, taṇhāpabhavā. | These four nutriments have craving as their source, craving as their origin, they are born from craving, produced by craving. | Эти четыре вида питания имеют жажду в качестве источника, жажду в качестве происхождения, рождаются из жажды, порождаются жаждой. | |
| Taṇhā kinnidānā… vedanā… phasso… saḷāyatanaṃ… nāmarūpaṃ… viññāṇaṃ… saṅkhārā kinnidānā - pe - saṅkhārā avijjānidānā - pe - avijjāpabhavā"ti (saṃ. ni. 2.11) majjhato paṭṭhāya yāva ādito deseti. | Craving: what is its source? … Feeling: … Contact: … The sixfold base: … Mentality-materiality: … Consciousness: … Formations: what is their source? … By what are they produced? Formations have ignorance as their source … they are … produced by ignorance” (S II 11f.). so the Blessed One teaches it from the middle down to the beginning thus. | Каков источник жажды?.... ощущения... соприкосновения... шести сфер чувств... умственно-материального... сознания... Каков источник волевых конструкций? Волевые конструкции имеют неведение в качестве источника... они порождаются неведением" - так Благословенный преподаёт с середины до начала. | |
| 583.Kasmā panevaṃ desetīti? | 33. Why does he teach it thus? | ||
| Paṭiccasamuppādassa samantabhaddakattā sayañca desanāvilāsappattattā. | Because the dependent origination is wholly beneficial and because he has himself acquired elegance in instructing. | ||
| Samantabhaddako hi paṭiccasamuppādo, tato tato ñāyapaṭivedhāya saṃvattatiyeva. | For the dependent origination is entirely beneficial: starting from any one of the four starting points, it leads only to the penetration of the proper way. | ||
| Desanāvilāsappatto ca bhagavā catuvesārajjapaṭisambhidāyogena catubbidhagambhīrabhāvappattiyā ca. | And the Blessed One has acquired elegance in instructing: it is because he has done so through possession of the four kinds of perfect confidence and the four discriminations and by achieving the fourfold profundity (§304) | ||
| So desanāvilāsappattattā nānānayeheva dhammaṃ deseti. | that he teaches the Dhamma by various methods. | ||
| Visesato panassa yā ādito paṭṭhāya anulomadesanā, sā pavattikāraṇavibhāgasaṃmūḷhaṃ veneyyajanaṃ samanupassato yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca pavattāti viññātabbā. | 34.But it should be recognized, in particular, that (i) when he sees that people susceptible of teaching are confused about the analysis of the causes of the process [of becoming], he employs his teaching of it forwards starting from the beginning in order to show that the process carries on according to its own peculiar laws and for the purpose of showing the order of arising. | Особенно следует знать, что когда он видит, что способные обучаться люди находятся в замешательстве на предмет анализа причин процесса [бывания] он применяет преподавание с начала до конца, чтобы показать как процесс идёт согласно его собственным законам и чтобы показать порядок возникновения. | |
| Yā pariyosānato paṭṭhāya paṭilomadesanā, sā "kicchaṃ vatāyaṃ loko āpanno jāyati ca jīyati ca mīyati ca cavati ca upapajjati cā"tiādinā (dī. ni. 2.57; saṃ. ni. 2.4) nayena kicchāpannaṃ lokaṃ anuvilokayato pubbabhāgapaṭivedhānusārena tassa tassa jarāmaraṇādikassa dukkhassa attanā adhigatakāraṇasandassanatthaṃ. | (iii) And it should be recognized that when he surveys the world as fallen upon trouble in the way stated thus, “This world has fallen upon trouble; it is born, ages, dies, passes away, and reappears” (S II 10), he employs his teaching of it backwards starting from the end in order to show the [laws governing the] various kinds of suffering beginning with ageing and death, which he discovered himself in the early stage of his penetration. | Когда он осматривает мир как попавший в беду согласно формуле "мир попал в беду, он рождается, стареет, умирает, уходит и возрождается", Благословенный использует преподавание с конца в обратном порядке, чтобы показать [законы, управляющие] различными видами страдания, начиная со старости и смерти, которые он открыл сам на ранних стадиях своего постижения. | |
| Yā majjhato paṭṭhāya yāva ādi pavattā, sā āhāranidānavavatthāpanānusārena yāva atītaṃ addhānaṃ atiharitvā puna atītaddhato pabhuti hetuphalapaṭipāṭisandassanatthaṃ. | And (iv) it should be recognized that he employs his teaching of it backwards from the middle down to the beginning in order to show how the succession of cause and fruit extends back into the past [existence], and again forwards from the past, in accordance with his definition of nutriment as the source [of ignorance] (see M I 47f.). | Он использует преподавание в обратной последовательности с середины к началу, чтобы показать как последовательность причин и следствий простирается назад в прошлую жизнь и снова вперёд из прошлого, согласно его определению питания как источника неведения. |
[of ignorance] - очевидно дополнение переводчика, о питании неведения, среди прочего, речь идёт в AН 10.62 Все комментарии (2) |
| Yā pana majjhato paṭṭhāya yāva pariyosānaṃ pavattā, sā paccuppanne addhāne anāgataddhahetusamuṭṭhānato pabhuti anāgataddhasandassanatthaṃ. | And (ii) it should be recognized that he employs his teaching of it forwards from the middle up to the end in order to show how the future [existence] follows on [through rebirth] from arousing in the present causes for [rebirth] in the future. | Он использует преподавание с середины к концу, чтобы показать как будущая жизнь следует [через перерождение] от возникновения в настоящем причин [перерождения] в будущем. | |
| Tāsu yā pavattikāraṇasammūḷhassa veneyyajanassa yathāsakehi kāraṇehi pavattisandassanatthaṃ uppattikkamasandassanatthañca ādito paṭṭhāya anulomadesanā vuttā, sā idha nikkhittāti veditabbā. | 35.Of these methods of presentation, that cited here should be understood to be that stated in forward order starting from the beginning in order to show to people susceptible of teaching who are confused about the laws of the process [of becoming] that the process carries on according to its own peculiar laws, [525] and for the purpose of showing the order of arising. | ||
| 584.Kasmā panettha avijjā ādito vuttā, kiṃ pakativādīnaṃ pakati viya avijjāpi akāraṇaṃ mūlakāraṇaṃ lokassāti? | 36.But why is ignorance stated as the beginning here? How then, is ignorance the causeless root-cause of the world like the Primordial Essence of those who assert the existence of a Primordial Essence? | Но почему здесь неведение указывается в начале? Разве неведение является беспричинной первопричиной мира как первичная сущность тех, кто утверждает о существовании первичной сущности? | |
| Na akāraṇaṃ. | It is not causeless. | Оно не является беспричинной. | |
| "Āsavasamudayā avijjāsamudayo"ti (ma. ni. 1.103) hi avijjāya kāraṇaṃ vuttaṃ. | For a cause of ignorance is stated thus, “With the arising of cankers there is the arising of ignorance” (M I 54). | Ведь причина неведения объяснена так: "С возникновением влечений возникает неведение". | |
| Atthi pana pariyāyo yena mūlakāraṇaṃ siyā, ko pana soti? | But there is a figurative way in which it can be treated as the root cause. What way is that? | Но есть условный способ, которым её можно считать первопричиной. Что это за способ? | |
| Vaṭṭakathāya sīsabhāvo. | When it is made to serve as a starting point in an exposition of the round [of becoming]. | Когда его ставят в начале объяснения круга бытия. | |
| Bhagavā hi vaṭṭakathaṃ kathento dve dhamme sīsaṃ katvā katheti, avijjaṃ vā. | 37. For the Blessed One gives the exposition of the round with one of two things as the starting point: either ignorance, | Ведь Благословенный даёт объяснение круга бытия с одним из двух факторов в качестве начального: неведение - | |
| Yathāha – "purimā, bhikkhave, koṭi na paññāyati avijjāya 'ito pubbe avijjā nāhosi, atha pacchā samabhavī'ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā avijjā"ti (a. ni. 10.61). | according as it is said, “No first beginning of ignorance is made known, bhikkhus, before which there was no ignorance, and after which there came to be ignorance. And while it is said thus, bhikkhus, nevertheless it is made known that ignorance has its specific condition” (A V 113); | согласно сказанному: "Монахи, не постижима начальная точка неведения, до которой не было неведения и после которой появилось неведение. И хотя так сказано, о монахи, тем не менее, постижимо, что у неведения есть условие". | |
| Bhavataṇhaṃ vā. | or craving for becoming, | или это может быть жажда [вечно] существующего - | |
| Yathāha – "purimā, bhikkhave, koṭi na paññāyati bhavataṇhāya 'ito pubbe bhavataṇhā nāhosi, atha pacchā samabhavī'ti, evañcetaṃ, bhikkhave, vuccati, atha ca pana paññāyati idappaccayā bhavataṇhā"ti (a. ni. 10.62). | according as it is said, “No first beginning of craving for becoming is made known, bhikkhus, before which there was no craving for becoming, and after which there came to be craving for becoming. And while it is said thus, bhikkhus, nevertheless it is made known that craving for becoming has its specific condition” (A V 116). | согласно сказанному: "Монахи, не постижима начальная точка жажды [вечно] существующего, до которой не было этой жажды и после которой она появилась. И хотя так сказано, о монахи, тем не менее постижимо, что у жажды, чтобы что-то было, есть условие". | |
| 585.Kasmā pana bhagavā vaṭṭakathaṃ kathento ime dve dhamme sīsaṃ katvā kathetīti? | 38.But why does the Blessed One give the exposition of the round with those two things as starting points? | Но почему Благословенный даёт объяснение круга бытия с этими двумя факторами в качестве начальной точки? | |
| Sugatiduggatigāmino kammassa visesahetubhūtattā. | Because they are the outstanding causes of kamma that leads to happy and unhappy destinies. | Потому что они являются особыми причинами поступков (камма), ведущих к дурным и благим уделам. | |
| Duggatigāmino hi kammassa visesahetu avijjā. | 39. Ignorance is an outstanding cause of kamma that leads to unhappy destinies. | Неведение является особой причиной поступков, ведущих к дурным уделам. | |
| Kasmā? | Why? | Почему? | |
| Yasmā avijjābhibhūto puthujjano aggisantāpalaguḷābhighātaparissamābhibhūtā vajjhagāvī tāya parissamāturatāya nirassādampi attano anatthāvahampi ca uṇhodakapānaṃ viya kilesasantāpato nirassādampi duggatinipātanato ca attano anatthāvahampi pāṇātipātādiṃ anekappakāraṃ duggatigāmikammaṃ ārabhati. | Because, just as when a cow to be slaughtered is in the grip of the torment of burning with fire and belabouring with cudgels, and being crazed with torment, she drinks the hot water although it gives no satisfaction and does her harm, so the ordinary man who is in the grip of ignorance performs kamma of the various kinds beginning with killing living things that leads to unhappy destinies, although it gives no satisfaction because of the burning of defilements and does him harm because it casts him into an unhappy destiny. | Потому что, подобно корове в процессе забоя, охваченной муками из-за жжения огнём и побивания дубинами, сведённой с ума мучениями и пьющей горячую воду, которая не утоляет её жажду и наносит вред, так и обычный человек под властью неведения совершает разнообразные поступки, начиная с убийства живых существ, ведущих к дурным уделам, хотя они и не утоляют его жажду из-за жжения умственных загрязнений и наносят ему вред, отправляя в дурные уделы. | |
| Sugatigāmino pana kammassa visesahetu bhavataṇhā. | 40.But craving for becoming is an outstanding cause of kamma that leads to happy destinies. | Но жажда [вечно] существующего является особой причиной поступков, ведущих к благим уделам. | |
| Kasmā? | Why? | Почему? | |
| Yasmā bhavataṇhābhibhūto puthujjano sā vuttappakārā gāvī sītūdakataṇhāya saassādaṃ attano parissamavinodanañca sītūdakapānaṃ viya kilesasantāpavirahato saassādaṃ sugatisampāpanena attano duggatidukkhaparissamavinodanañca pāṇātipātā veramaṇiādiṃ anekappakāraṃ sugatigāmikammaṃ ārabhati. | Because, just as that same cow, through her craving for cold water, starts drinking cold water, which gives satisfaction and allays her torment, so the ordinary man in the grip of craving for becoming performs kamma of the various kinds beginning with abstention from killing living things that leads to happy destinies and gives satisfaction because it is free from the burning of defilements and, by bringing him to a happy destiny, allays the torment of suffering [experienced] in the unhappy destinies. | Потому что, подобно той же корове, которая благодаря жажде холодной воды начинает пить холодную воду, утоляющую её потребность и облегчающую муки, так и обычный человек, охваченный жаждой [вечно] существующего, совершает поступки различных видов, начиная с отказа от убийства живых существ, что ведут к благим уделам, и это даёт удовлетворение поскольку оно лишено жжения умственных загрязнений и благодаря отправлению его в благие уделы утоляет муки страдания, испытываемые в дурных уделах. |
Т.е. эта жажда вечной жизни в благих уделах. Все комментарии (1) |
| 586.Etesu pana vaṭṭakathāya sīsabhūtesu dhammesu katthaci bhagavā ekadhammamūlikaṃ desanaṃ deseti. | 41.Now, as regards these two states that are starting points in expositions of the process [of becoming], in some instances the Blessed One teaches the Dhamma based on a single one of these states, | Что касается этих двух факторов, являющихся начальной точкой в объяснении процесса [бытия], в некоторых случаях Благословенный преподаёт на основе одного из этих факторов. | |
| Seyyathidaṃ, "iti kho, bhikkhave, avijjūpanisā saṅkhārā, saṅkhārūpanisaṃ viññāṇa"ntiādi (saṃ. ni. 2.23). | for instance, [526] “Accordingly, bhikkhus, formations have ignorance as their cause, consciousness has formations as its cause” (S II 31), etc.; | А именно: "Так, монахи, неведение является причиной волевых конструкций, волевые конструкции являются причиной сознания" и т.д. | |
| Tathā "upādāniyesu, bhikkhave, dhammesu assādānupassino viharato taṇhā pavaḍḍhati, taṇhāpaccayā upādāna"ntiādi (saṃ. ni. 2.52). | likewise, “Bhikkhus, craving increases in one who dwells seeing enjoyment in things productive of clinging; with craving as condition there is clinging” (S II 84), and so on. | И также: "Монахи, жажда растёт у того, кто пребывает в отслеживании услады в явлениях, порождающих привязанность. Жажда обуславливает привязанность" и т.д.. | |
| Katthaci ubhayamūlikampi. | In some instances he does so based on both, | В некоторых случаях он объясняет на основе обоих факторов. | |
| Seyyathidaṃ, "avijjānīvaraṇassa, bhikkhave, bālassa taṇhāya sampayuttassa evamayaṃ kāyo samudāgato. | for instance: “So, bhikkhus, for the fool who is hindered by ignorance and tethered by craving there arises this body. | А именно: "Для глупца, сдерживаемого неведением и скованного жаждой, возникает это тело. | |
| Iti ayañceva kāyo bahiddhā ca nāmarūpaṃ itthetaṃ dvayaṃ. | Now, this body [with its six internal bases] and externally [the six bases due to] mentality-materiality make a duality. | Так это тело [с его внутренними сферами восприятия] и внешнее [шесть (внешних?) сфер благодаря] умственно-материальному образуют пару. | |
| Dvayaṃ paṭicca phasso saḷevāyatanāni, yehi phuṭṭho bālo sukhadukkhaṃ paṭisaṃvedetī"tiādi (saṃ. ni. 2.19). | Due to this duality there is contact, as well as the six [pairs of] bases, touched through which the fool feels pleasure and pain” (S II 23f.), and so on. | Благодаря этой паре существует соприкосновение, а также шесть [пар] сфер чувств, при соприкосновении через которые глупец ощущает удовольствие и страдание" и т.д. | |
| Tāsu desanāsu "avijjāpaccayā saṅkhārā"ti ayamidha avijjāvasena ekadhammamūlikā desanāti veditabbā. | 42.Of these ways of presentation, that cited here in the form “With ignorance as condition there are formations” should be understood as one based on a single state. | ||
| Evaṃ tāvettha desanābhedato viññātabbo vinicchayo. | This, firstly, is how the exposition should be known “as to different ways of teaching. ” | ||
| 587.Atthatoti avijjādīnaṃ padānaṃ atthato. | 43.2.As to meaning: as to the meaning of the words “ignorance” and so on. | ||
| Seyyathidaṃ, pūretuṃ ayuttaṭṭhena kāyaduccaritādi avindiyaṃ nāma, aladdhabbanti attho. | Bodily misconduct, etc., for example, “ought not to be found” (avindiya), in the sense of being unfit to be carried out; the meaning is that it should not be permitted. | ||
| Taṃ avindiyaṃ vindatīti avijjā. | It finds (vindati) what ought not to be found (avindiya), thus it is ignorance (avijjā). | ||
| Tabbiparītato kāyasucaritādi vindiyaṃ nāma, taṃ vindiyaṃ na vindatīti avijjā. | Conversely, good bodily conduct, etc. “ought to be found” (vindiya). | ||
| Khandhānaṃ rāsaṭṭhaṃ, āyatanānaṃ āyatanaṭṭhaṃ, dhātūnaṃ suññaṭṭhaṃ, indriyānaṃ adhipatiyaṭṭhaṃ, saccānaṃ tathaṭṭhaṃ aviditaṃ karotītipi avijjā. | It does not find (na vindati) what ought to be found (vindiya), thus it is ignorance (avijjā). Also it prevents knowing (avidita) the meaning of collection in the aggregates, the meaning of actuating in the bases, the meaning of voidness in the elements, the meaning of predominance in the faculties, the meaning of reality in the truths, thus it is ignorance (avijjā). | ||
| Dukkhādīnaṃ pīḷanādivasena vuttaṃ catubbidhaṃ atthaṃ aviditaṃ karotītipi avijjā. | Also it prevents knowing the meaning of suffering, etc., described in four ways as “oppression,” etc. (XVI.15), thus it is ignorance. | ||
| Antavirahite saṃsāre sabbayonigatibhavaviññāṇaṭṭhitisattāvāsesu satte javāpetīti avijjā. | Through all the kinds of generations, destinies, becoming, stations of consciousness, and abodes of beings in the endless round of rebirths it drives beings on (AntaVIrahite saṃsāre … satte JAvāpeti), thus it is ignorance (avijjā). | ||
| Paramatthato avijjamānesu itthipurisādīsu javati, vijjamānesupi khandhādīsu na javatīti avijjā. | Amongst women, men, etc., which are in the ultimate sense non-existent, it hurries on (paramatthato AVIJjamānesu itthi-purisādisu JAvati), and amongst the aggregates, etc., which are existent, it does not hurry on (vijjamānesu pi khandhādisu na javati), thus it is ignorance (avijjā). | ||
| Apica cakkhuviññāṇādīnaṃ vatthārammaṇānaṃ paṭiccasamuppādapaṭiccasamuppannānañca dhammānaṃ chādanatopi avijjā. | Furthermore, it is ignorance because it conceals the physical bases and objects of eye-consciousness, etc., and the dependent origination and dependently-originated states. | ||
| Yaṃ paṭicca phalameti, so paccayo. | 44.That due to (paṭicca) which fruit comes (eti) is a condition (paccaya). | ||
| Paṭiccāti na vinā apaccakkhatvāti attho. | “Due to” (paṭicca) = “not without that”; the meaning is, not dispensing with it. | ||
| Etīti uppajjati ceva pavattati cāti attho. | “Comes” (eti) means both “arises” and “occurs.” | ||
| Apica upakārakaṭṭho paccayaṭṭho. | Furthermore, the meaning of “condition” is the meaning of “help." | ||
| Avijjā ca sā paccayo cāti avijjāpaccayo. | It is ignorance and that is a condition, thus it is “ignorance as condition,” | ||
| Tasmā avijjāpaccayā. | whence the phrase “with ignorance as condition.” | ||
| Saṅkhatamabhisaṅkharontīti saṅkhārā. | “They form the formed” (S III 87), thus they are formations. | ||
| Apica avijjāpaccayā saṅkhārā, saṅkhārasaddena āgatasaṅkhārāti duvidhā saṅkhārā. | Furthermore, formations are twofold, namely, (a) formations with ignorance as condition, and (b) formations given in the texts with the word “formations” (saṅkhāra). | ||
| Tattha puññāpuññāneñjābhisaṅkhārā tayo, kāyavacīcittasaṅkhārā tayoti ime cha avijjāpaccayā saṅkhārā. | Herein, (a) the three, namely, formations of merit, of demerit, and of the imperturbable, and the three, namely, the bodily, the verbal, and the mental formations, which make six, are “formations with ignorance as condition." | ||
| Te sabbepi lokiyakusalākusalacetanāmattameva honti. | And all these are simply mundane profitable and unprofitable volition. | ||
| Saṅkhatasaṅkhāro, abhisaṅkhatasaṅkhāro, abhisaṅkharaṇakasaṅkhāro, payogābhisaṅkhāroti ime pana cattāro saṅkhāra-saddena āgatasaṅkhārā. | 45. But (b) these four, namely, (i) the formation consisting of the formed (saṅkhata-saṅkhāra), [527] (ii) the formation consisting of the kamma-formed (abhisaṅkhata-saṅkhāra), (iii) the formation consisting in the act of kamma-forming (forming by kamma—abhisaṅkharaṇa-saṅkhāra), and (iv) the formation consisting in momentum (payogābhisaṅkhāra), are the kinds of formations that have come in the texts with the word “formations. ” | ||
| Tattha "aniccā vata saṅkhārā"tiādīsu (dī. ni. 2.221, 272; saṃ. ni. 1.186) vuttā sabbepi sappaccayā dhammā saṅkhatasaṅkhārā nāma. | 46.Herein, (i) all states with conditions, given in such passages as “Formations are impermanent” (S I 158; D II 157), are formations consisting of the formed. | ||
| Kammanibbattā tebhūmakā rūpārūpadhammā abhisaṅkhatasaṅkhārāti aṭṭhakathāsu vuttā, tepi "aniccā vata saṅkhārā"ti (dī. ni. 2.221; 272; saṃ. ni. 1.186) ettheva saṅgahaṃ gacchanti. | (ii) In the Commentaries material and immaterial states of the three planes generated by kamma are called formations consisting of the kamma-formed. These are also included in the passage, “Formations are impermanent.” | ||
| Visuṃ pana nesaṃ āgataṭṭhānaṃ na paññāyati. | But there is no instance in the texts where they are found separately. | ||
| Tebhūmikakusalākusalacetanā pana abhisaṅkharaṇakasaṅkhāroti vuccati, tassa "avijjāgatoyaṃ, bhikkhave, purisapuggalo puññañceva saṅkhāraṃ abhisaṅkharotī"tiādīsu (saṃ. ni. 2.51) āgataṭṭhānaṃ paññāyati. | (iii) Profitable and unprofitable volition of the three planes is called the formation consisting in the act of kamma-forming. It is found in the texts in such passages as “Bhikkhus, this man in his ignorance forms the formation of merit” (S II 82). | ||
| Kāyikacetasikaṃ pana vīriyaṃ payogābhisaṅkhāroti vuccati, so "yāvatikā abhisaṅkhārassa gati, tāvatikā gantvā akkhāhataṃ maññe aṭṭhāsī"tiādīsu (a. ni. 3.15) āgato. | (iv) But it is bodily and mental energy that is called the formation consisting in momentum. This is given in the texts in such passages as “The wheel, having gone as far as the impetus (abhisaṅkhāra) carried it, stood as though it were fixed” (A I 112). | ||
| Na kevalañca eteyeva, aññepi "saññāvedayitanirodhaṃ samāpajjantassa kho, āvuso visākha, bhikkhuno paṭhamaṃ nirujjhati vacīsaṅkhāro, tato kāyasaṅkhāro, tato cittasaṅkhāro"tiādinā (ma. ni. 1.464) nayena saṅkhāra-saddena āgatā aneke saṅkhārā. | 47. And not only these, but many other kinds of formations are given in the texts with the word “formation” (saṅkhāra), in the way beginning, “When a bhikkhu is attaining the cessation of perception and feeling, friend Visākha, first his verbal formation ceases, then his bodily formation, then his mental formation” (M I 302). | ||
| Tesu natthi so saṅkhāro, yo saṅkhatasaṅkhārehi saṅgahaṃ na gaccheyya, ito paraṃ saṅkhārapaccayā viññāṇantiādīsu vuttaṃ vuttanayeneva veditabbaṃ. | But there is no formation among them not included by (i) “formations consisting of the formed.” 48.What is said next after this in the [rest of the exposition] beginning, “With formations as condition, consciousness” should be understood in the way already stated. | ||
| Avutte pana vijānātīti viññāṇaṃ. | But as to those words not yet dealt with: It cognizes (vijānāti), thus it is consciousness (viññāṇa—see M I 292). | ||
| Namatīti nāmaṃ. | It bends [towards an object] (namati), thus it is mentality (nāma). | ||
| Ruppatīti rūpaṃ. | It is molested (ruppati), thus it is materiality (rūpa—see S III 87). | ||
| Āye tanoti āyatañca nayatīti āyatanaṃ. | It provides a range for the origins (āye tanoti) and it leads on what is actuated (āyatañ ca nayati), thus it is a base (āyatana—see XV.4). | ||
| Phusatīti phasso. | It touches (phusati), thus it is contact (phassa). | ||
| Vedayatīti vedanā. | It is felt (vedayati), thus it is feeling (vedanā— see M I 293). | ||
| Paritassatīti taṇhā. | It frets (or it thirsts—paritassati), thus it is craving (taṇhā). | ||
| Upādiyatīti upādānaṃ. | It clings (upādiyati), thus it is clinging (upādāna). | ||
| Bhavati bhāvayati cāti bhavo. | It becomes (bhavati) and it makes become (bhāvayati), thus it is becoming (bhava). | ||
| Jananaṃ jāti. | The act of being born is birth. | ||
| Jiraṇaṃ jarā. | The act of growing old is ageing. | ||
| Maranti etenāti maraṇaṃ. | By means of it they die, thus it is death. | ||
| Socanaṃ soko. | The act of sorrowing is sorrow. | ||
| Paridevanaṃ paridevo. | The act of lamenting is lamentation. | ||
| Dukkhayatīti dukkhaṃ. | It makes [beings] suffer (dukkhayati), thus it is pain (dukkha); | ||
| Uppādaṭṭhitivasena vā dvidhā khaṇatītipi dukkhaṃ. | or it consumes in two ways (DVedhā KHAṇati—see IV.100) by means of [the two moments (khaṇa)] arising and presence, thus it is pain (dukkha). | ||
| Dummanabhāvo domanassaṃ. | The state of a sad mind (dummana-bhāva) is grief (domanassa). | ||
| Bhuso āyāso upāyāso. | Great misery (bhuso āyāso) is despair (upāyāsa). | ||
| Sambhavantīti abhinibbattanti. | There is means “is generated. ” | ||
| Na kevalañca sokādīheva, atha kho sabbapadehi sambhavanti-saddassa yojanā kātabbā. | 49.And the words “There is” should be construed with all the terms, not only with those beginning with sorrow; | ||
| Itarathā hi "avijjāpaccayā saṅkhārā"ti vutte kiṃ karontīti na paññāyeyya, sambhavantīti pana yojanāya sati avijjā ca sā paccayo cāti avijjāpaccayo. | for otherwise, when “With ignorance as condition, formations” was said, it would not be evident what they did, but by construing it with the words “There is” (or “there are”), since “ignorance as condition” stands for “it is ignorance and that is a condition,” | ||
| Tasmā avijjāpaccayā saṅkhārā sambhavantīti paccayapaccayuppannavavatthānaṃ kataṃ hoti. | consequently [528] the defining of the condition and the conditionally-arisen state is effected by the words “with ignorance as condition there are formations.” | ||
| Esa nayo sabbattha. | And so in each instance. | ||
| Evanti niddiṭṭhanayanidassanaṃ. | 50. Thus signifies the process described. | ||
| Tena avijjādīheva kāraṇehi, na issaranimmānādīhīti dasseti. | By that he shows that it is with ignorance, etc., as the causes and not with creation by an Overlord, and so on. | ||
| Etassāti yathāvuttassa. | Of that: of that aforesaid. | ||
| Kevalassāti asammissassa, sakalassa vā. | Whole: unmixed, entire. | ||
| Dukkhakkhandhassāti dukkhasamūhassa, na sattassa, na sukhasubhādīnaṃ. | Mass of suffering: totality of suffering; not a living being, not pleasure, beauty, and so on. | ||
| Samudayoti nibbatti. | Arising: generating. | ||
| Hotīti sambhavati. | There is: is brought about. | ||
| Evamettha atthato viññātabbo vinicchayo. | This is how the exposition should be known here “as to meaning. ” | ||
| 588.Lakkhaṇāditoti avijjādīnaṃ lakkhaṇādito. | 51. 3. As to character, etc.: as to the characteristics of ignorance, etc., | ||
| Seyyathidaṃ – aññāṇalakkhaṇā avijjā, sammohanarasā, chādanapaccupaṭṭhānā, āsavapadaṭṭhānā. | that is to say, ignorance has the characteristic of unknowing. Its function is to confuse. It is manifested as concealing. Its proximate cause is cankers. | А именно: неведение имеет характеристику незнания. Её функцией является путать. Она проявляется как сокрытие. Её производящей причиной являются влечения. | |
| Abhisaṅkharaṇalakkhaṇā saṅkhārā, āyūhanarasā, cetanāpaccupaṭṭhānā, avijjāpadaṭṭhānā. | Formations have the characteristic of forming. Their function is to accumulate. 7 They are manifested as volition. Their proximate cause is ignorance. | Волевые конструкции имеют характеристику конструирования. Их функция состоит в накоплении. Они проявляются как воления. Их производящей причиной является неведение. |
Comm. NT: 7.
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| Vijānanalakkhaṇaṃ viññāṇaṃ, pubbaṅgamarasaṃ, paṭisandhipaccupaṭṭhānaṃ, saṅkhārapadaṭṭhānaṃ, vatthārammaṇapadaṭṭhānaṃ vā. | Consciousness has the characteristic of cognizing. Its function is to go before (see Dhp 1). It manifests itself as rebirth-linking. Its proximate cause is formations; or its proximate cause is the physical-basis-cum-object. | Сознание имеет характеристику сознавания. Его функцией является предшествование. Оно проявляется как воссоединение ума. Его производящей причиной являются волевые конструкции или его производящей причиной является пара "орган чувств - воспринимаемый объект". | |
| Namanalakkhaṇaṃ nāmaṃ, sampayogarasaṃ, avinibbhogapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. | Mentality (nāma) has the characteristic of bending (namana). Its function is to associate. It is manifested as inseparability of its components, [that is, the three aggregates]. Its proximate cause is consciousness. | Умственное имеет характеристику наклонения. Его функцией является связывание. Оно проявляется как неразделимость своих составных частей [т.е. трёх совокупностей]. Его производящей причиной является сознание. | |
| Ruppanalakkhaṇaṃ rūpaṃ, vikiraṇarasaṃ, abyākatapaccupaṭṭhānaṃ, viññāṇapadaṭṭhānaṃ. | Materiality (rūpa) has the characteristic of being molested (ruppana). Its function is to be dispersed. It is manifested as [morally] indeterminate. Its proximate cause is consciousness. | Материальное (тело) имеет характеристику подверженности нападению. Его функцией является подвергаться рассеиванию. Оно проявляется как [морально] неопределённое. Его производящей причиной является сознание. | |
| Āyatanalakkhaṇaṃ saḷāyatanaṃ, dassanādirasaṃ, vatthudvārabhāvapaccupaṭṭhānaṃ, nāmarūpapadaṭṭhānaṃ. | The sixfold base (saḷāyatana) has the characteristic of actuating (āyatana). Its function is to see, and so on. It is manifested as the state of physical basis and door. Its proximate cause is mentality-materiality. | Шесть сфер чувств обладают характеристикой срабатывания. Их функцией является видеть и т.д. Они проявляются как орган чувств и врата. Их производящей причиной является умственно-материальное. | |
| Phusanalakkhaṇo phasso, saṅghaṭṭanaraso, saṅgatipaccupaṭṭhāno, saḷāyatanapadaṭṭhāno. | Contact has the characteristic of touching. Its function is impingement. It manifests itself as coincidence [of internal and external base and consciousness]. Its proximate cause is the sixfold base. | Соприкосновение обладает характеристикой касания. Его функцией является воздействие. Оно проявляется как встреча [внутренней и внешней сферы, а также сознания]. Его производящей причиной является шесть сфер чувств. | |
| Anubhavanalakkhaṇā vedanā, visayarasasambhogarasā, sukhadukkhapaccupaṭṭhānā, phassapadaṭṭhānā. | Feeling has the characteristic of experiencing. Its function is to exploit the stimulus of the objective field. It is manifested as pleasure and pain. Its proximate cause is contact. | Ощущение обладает характеристикой испытывания. Его функцией является использовать стимул сферы чувственного восприятия. Оно проявляется как удовольствие и страдание. Его производящей причиной является соприкосновение. | |
| Hetulakkhaṇā taṇhā, abhinandanarasā, atittabhāvapaccupaṭṭhānā, vedanāpadaṭṭhānā. | Craving has the characteristic of being a cause [that is, of suffering]. Its function is to delight. It is manifested as insatiability. Its proximate cause is feeling. | Жажда обладает характеристикой быть причиной [страдания]. Его функцией является наслаждение. Она проявляется как невозможность насытиться. Его производящей причиной является ощущение. | |
| Gahaṇalakkhaṇaṃ upādānaṃ, amuñcanarasaṃ, taṇhādaḷhattadiṭṭhipaccupaṭṭhānaṃ, taṇhāpadaṭṭhānaṃ. | Clinging has the characteristic of seizing. Its function is not to release. It is manifested as a strong form of craving and as [false] view. Its proximate cause is craving. | Привязанность обладает характеристикой схватывания. Его функцией является не отпускать. Она проявляется как сильная форма жажды и [ложный] взгляд. Его производящей причиной является жажда. | |
| Kammakammaphalalakkhaṇo bhavo, bhāvanabhavanaraso, kusalākusalābyākatapaccupaṭṭhāno, upādānapadaṭṭhāno. | Becoming has the characteristic of being kamma and kamma-result. Its function is to make become and to become. It is manifested as profitable, unprofitable, and indeterminate. Its proximate cause is clinging. | Бывание обладает характеристикой быть поступком и результатом поступка. Его функцией является заставлять бывать и [непосредственно] бывать. Оно проявляется как благотворное, неблаготворное и неопределённое. Его производящей причиной является привязанность. | |
| Jātiādīnaṃ lakkhaṇādīni saccaniddese vuttanayeneva veditabbāni. | The characteristic of birth, etc., should be understood as stated in the Description of the Truths (XVI.32f.). | Характеристики рождения и прочего следует понимать как объяснено в рассмотрении реальностей для благородных. |
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| Evamettha lakkhaṇāditopi viññātabbo vinicchayo. | This is how the exposition should be known here “as to character, etc.” | ||
| 589.Ekavidhāditoti ettha avijjā aññāṇādassanamohādibhāvato ekavidhā. | 52. 4. As to singlefold, and so on: here ignorance is singlefold as unknowing, unseeing, delusion, and so on. | ||
| Appaṭipattimicchāpaṭipattito duvidhā. | It is twofold as “no theory” and “wrong theory” (cf. §303);8 |
Comm. NT: 8.
This use of the word paṭipatti as “theory,” rare in Pali but found in Sanskrit, is not in PED. An alternative rendering for the... Все комментарии (1) |
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| Tathā sasaṅkhārāsaṅkhārato. | likewise as prompted and unprompted. | ||
| Vedanattayasampayogato tividhā. | It is threefold as associated with the three kinds of feeling. | ||
| Catusaccapaṭivedhato catubbidhā. | It is fourfold as non-penetration of the four truths. | ||
| Gatipañcakādīnavacchādanato pañcavidhā. | It is fivefold as concealing the danger in the five kinds of destinies. | ||
| Dvārārammaṇato pana sabbesupi arūpadhammesu chabbidhatā veditabbā. | It should, however, be understood that all the immaterial factors [of the dependent origination] have a sixfold nature with respect to the [six] doors and objects. | ||
| Saṅkhārā sāsavavipākadhammadhammādibhāvato ekavidhā. | 53.Formations are singlefold as states subject to cankers (Dhs 3), states with the nature of result (Dhs 1), and so on (cf. Vibh 62).9 |
Comm. NT: 9.
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| Kusalākusalato duvidhā. | They are twofold as profitable and unprofitable; | ||
| Tathā parittamahaggatahīnamajjhimamicchattaniyatāniyatato. | likewise as limited and exalted, inferior and medium, with certainty of wrongness and without certainty. | ||
| Tividhā puññābhisaṅkhārādibhāvato. | They are threefold as the formation of merit and the rest. | ||
| Catubbidhā catuyonisaṃvattanato. | They are fourfold as leading to the four kinds of generation. | ||
| Pañcavidhā pañcagatigāmito. | They are fivefold as leading to the five kinds of destiny. | ||
| Viññāṇaṃ lokiyavipākādibhāvato ekavidhaṃ. | 54. Consciousness is singlefold as mundane (Dhs 3), resultant (Dhs 1), and so on. | ||
| Sahetukāhetukādito duvidhaṃ. | It is twofold as with root-cause and without root-cause and so on. | ||
| Bhavattayapariyāpannato, vedanattayasampayogato, ahetukadvihetukatihetukato ca tividhaṃ. | It is threefold as included in the three kinds of becoming; as associated with the three kinds of feeling; and as having no root-cause, having two root-causes, and having three root-causes. | ||
| Yonigativasena catubbidhaṃ, pañcavidhañca. | It is fourfold and fivefold [respectively] according to generation and destiny. | ||
| Nāmarūpaṃ viññāṇasannissayato kammapaccayato ca ekavidhaṃ. | 55. Mentality-materiality is singlefold as dependent on consciousness, and as having kamma as its condition. | ||
| Sārammaṇanārammaṇato duvidhaṃ. | It is twofold as having an object [in the case of mentality], and having no object [in the case of materiality]. | ||
| Atītādito tividhaṃ. | It is threefold as past, and so on. | ||
| Yonigativasena catubbidhaṃ, pañcavidhañca. | It is fourfold and fivefold respectively according to generation and destiny. | ||
| Saḷāyatanaṃ sañjātisamosaraṇaṭṭhānato ekavidhaṃ. | 56.The sixfold base is singlefold as the place of origin and meeting. | ||
| Bhūtappasādaviññāṇādito duvidhaṃ. | It is twofold as sensitivity of primary elements and as consciousness [of the sixth base], and so on. | ||
| Sampattāsampattanobhayagocarato tividhaṃ. | It is threefold as having for its domain [objective fields that are] contiguous, non-contiguous, and neither (see XIV.46). | ||
| Yonigatipariyāpannato catubbidhaṃ pañcavidhañcāti iminā nayena phassādīnampi ekavidhādibhāvo veditabboti evamettha ekavidhāditopi viññātabbo vinicchayo. | It is fourfold and fivefold respectively as included in the kinds of generation and destiny. The singlefoldness, etc., of contact, etc., should be understood in this way too. This is how the exposition should be known here “as to singlefold and so on. ” | ||
| 590.Aṅgānañca vavatthānāti sokādayo cettha bhavacakkassa avicchedadassanatthaṃ vuttā. | 57. 5. As to defining of the factors: sorrow, etc., are stated here for the purpose of showing that the Wheel of Becoming never halts; | Определение факторов: печаль и прочее приведены здесь, чтобы показать непрекращающееся вращение колеса бытия. | |
| Jarāmaraṇabbhāhatassa hi bālassa te sambhavanti. | for they are produced in the fool who is afflicted by ageing and death, | Ведь они возникают у глупца под действием старости и смерти. | |
| Yathāha – "assutavā, bhikkhave, puthujjano sārīrikāya dukkhāya vedanāya phuṭṭho samāno socati kilamati paridevati urattāḷiṃ kandati sammohamāpajjatī"ti (saṃ. ni. 4.252). | according as it is said: “The untaught ordinary man, bhikkhus, on being touched by painful bodily feeling, sorrows, grieves and laments, beating his breast, he weeps and becomes distraught” (M III 285; S IV 206). | Согласно сказанному: "Монахи, необразованный простолюдин, кого коснулось мучительное телесное ощущение, печалится, грустит и плачет, бьёт себя по груди, стенает и впадает в безумие". | |
| Yāva ca tesaṃ pavatti, tāva avijjāyāti punapi avijjāpaccayā saṅkhārāti sambandhameva hoti bhavacakkaṃ. | And as long as these go on occurring so long does ignorance, and so the Wheel of Becoming renews [its revolution]: “With ignorance as condition there are formations” and so on. | И пока эти вещи продолжают происходить, столько же существует неведение, и так колесо бытия продолжает [своё вращение]: "Неведение обуславливает волевые конструкции" и т.д. | |
| Tasmā tesaṃ jarāmaraṇeneva ekasaṅkhepaṃ katvā dvādaseva paṭiccasamuppādaṅgānīti veditabbāni. | That is why the factors of the dependent origination should be understood as twelve by taking those [that is, sorrow, etc.,] along with ageing-and-death as one summarization. | Вот почему факторы обусловленного возникновения следует понимать как 12 путём охвата их [печали и прочего] вместе со старостью и смертью как единого целого. | |
| Evamettha aṅgānaṃ vavatthānatopi viññātabbo vinicchayo. | This is how the exposition should be known here “as to defining of the factors.” | ||
| Ayaṃ tāvettha saṅkhepakathā. | 58. This, firstly, is the brief treatment. | Таково краткое объяснение. | |
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Объяснение фразы "неведение обуславливает волевые конструкции" Таблица Палийский оригинал |
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| 561.Ayaṃ pana vitthāranayo – avijjāti suttantapariyāyena dukkhādīsu catūsu ṭhānesu aññāṇaṃ, abhidhammapariyāyena pubbantādīhi saddhiṃ aṭṭhasu. | The following method, however, is in detail. According to the Suttanta method ignorance is unknowing about the four instances beginning with suffering. According to the Abhidhamma method it is unknowing about the eight instances [that is to say, the above-mentioned four] together with [the four] beginning with the past; | Далее идёт подробное объяснение. Согласно методу сутт неведение - это незнание четырёх предметов, начинающихся со страдания. Согласно методу абхидхаммы это незнание восьми предметов, помимо вышеупомянутой четвёрки это ещё четыре, начинающихся с прошлого: | |
| Vuttañhetaṃ "tattha katamā avijjā, dukkhe aññāṇaṃ - pe - dukkhanirodhagāminiyā paṭipadāya aññāṇaṃ, pubbante aññāṇaṃ, aparante, pubbantāparante, idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇa"nti (dha. sa. 1106). | for this is said: “Herein, what is ignorance? It is unknowing about suffering, [unknowing about the origin of suffering, unknowing about the cessation of suffering, unknowing about the way leading to the cessation of suffering], unknowing about the past, unknowing about the future, unknowing about the past and future, unknowing about specific conditionality and conditionally-arisen states” (cf. Dhs §1162). | Ведь сказано так: "Что здесь неведение? Это незнание страдания... незнание пути прекращения страдания, незнание о прошлом, незнание о будущем, незнание о прошлом и будущем, незнание об обусловленности одного другим и об обусловленно возникших явлениях". | |
| Tattha kiñcāpi ṭhapetvā lokuttaraṃ saccadvayaṃ sesaṭṭhānesu ārammaṇavasena avijjā uppajjati, evaṃ santepi paṭicchādanavaseneva idha adhippetā. | 59. Herein, while ignorance about any instance that is not the two supramundane truths can also arise as object (see §102), nevertheless here it is only intended [subjectively] as concealment. | Здесь хотя неведение о любом предмете, не входящем в двойку надмирских реальностей [3 и 4], может также возникать как объект, оно здесь лишь понимается как сокрытие. | |
| Sā hi uppannā dukkhasaccaṃ paṭicchādetvā tiṭṭhati, yāthāvasarasalakkhaṇaṃ paṭivijjhituṃ na deti, tathā samudayaṃ, nirodhaṃ, maggaṃ, pubbantasaṅkhātaṃ atītaṃ khandhapañcakaṃ, aparantasaṅkhātaṃ anāgataṃ khandhapañcakaṃ, pubbantāparantasaṅkhātaṃ tadubhayaṃ, idappaccayatāpaṭiccasamuppannadhammasaṅkhātaṃ idappaccayatañceva paṭiccasamuppannadhamme ca paṭicchādetvā tiṭṭhati. | For when [thus] arisen it keeps the truth of suffering concealed, preventing penetration of the true individual function and characteristic of that truth. Likewise, origin, cessation, and the path, bygone five aggregates called the past, coming five aggregates called the future, both of these together called the past and future, and both specific conditionality and conditionally-arisen states together called specific conditionality and conditionally- arisen states—all of which it keeps concealed, | Ведь когда оно так возникло, оно держит реальность, являющуюся страданием, скрытой, мешая постижению истинной функции и характеристики этой реальности. Аналогично с происхождением страдания, прекращением страдания, путём, прошлыми пятью совокупностями, называющимися прошлым, будущими пятью совокупностями, называющимися будущим, тем и другим, называющимся прошлым и будущим, и также обусловленность одного другим и обусловленно возникшими явлениями, называющимися обусловленностью одного другим и обусловленно возникшими явлениями - всё из них оно (неведение) держит скрытым. | |
| "Ayaṃ avijjā, ime saṅkhārā"ti evaṃ yāthāvasarasalakkhaṇamettha paṭivijjhituṃ na deti. | preventing their true individual functions and characteristics being penetrated thus: “This is ignorance, these are formations.” | Она не даёт постичь их истинные функции и характеристики, которые постигаются так: "Таково неведение, таковы волевые конструкции". | |
| Tasmā dukkhe aññāṇaṃ - pe - idappaccayatāpaṭiccasamuppannesu dhammesu aññāṇanti vuccati. | That is why it is said, “It is unknowing about suffering … unknowing about specific conditionality and conditionally-arisen states. ” | Вот почему сказано: "Это незнание страдания... незнание обусловленности одного другим и обусловленно возникших феноменов". | |
| 592.Saṅkhārāti puññādayo tayo kāyasaṅkhārādayo tayoti evaṃ pubbe saṅkhepato vuttā cha, vitthārato panettha puññābhisaṅkhāro dānasīlādivasena pavattā aṭṭha kāmāvacarakusalacetanā ceva bhāvanāvasena pavattā pañca rūpāvacarakusalacetanā cāti terasa cetanā honti. | 60. Formations are the six mentioned in brief above thus, “the three, namely, formations of merit, etc., and the three, namely, the bodily formation, etc.” (§44); but in detail here the [first] three formations are twenty-nine volitions, that is to say, the formation of merit consisting of thirteen volitions, counting the eight sense-sphere profitable volitions that occur in giving, in virtue, etc., and the five fine-material profitable volitions that occur in development [of meditation]; | Волевые конструкции - это шестёрка, состоящая из ранее объяснённой тройки из волевых конструкций, проявляющихся в виде добродетельных поступков и остальных, и тройки из волевых конструкций, проявляющихся в виде телесных поступков и прочих. Но в подробном объяснении первая тройка представляет собой 29 волений, а именно волевые конструкции, проявляющихся в виде добродетельных поступков, состоящие из 13 волений, состоящих в свою очередь из восьми благотворных волений, проявляющихся при дарении, нравственном поведении и прочем и пяти благотворных волениях тонкоматериального мира, проявляющихся в процессе медитации. | |
| Apuññābhisaṅkhāro pāṇātipātādivasena pavattā dvādasa akusalacetanā. | then the formation of demerit consisting of the twelve unprofitable volitions that occur in killing living things, etc.; | Волевые конструкции, проявляющиеся в виде дурных поступков представляют собой 12 неблаготворных волений, проявляющихся при убийстве живых существ и т.п. | |
| Āneñjābhisaṅkhāro bhāvanāvaseneva pavattā catasso arūpāvacarakusalacetanā cāti tayopi saṅkhārā ekūnatiṃsa cetanā honti. | then the formation of the imperturbable consisting in the four profitable volitions associated with the immaterial sphere, which occur in development [of those meditations]. | Волевые конструкции, проявляющиеся в виде непоколебимого, представляют собой 4 благотворные воления, связанные с нематериальным миром, проявляющиеся в процессе медитации. | |
| Itaresu pana tīsu kāyasañcetanā kāyasaṅkhāro, vacīsañcetanā vacīsaṅkhāro, manosañcetanā cittasaṅkhāro. | 61.As regards the other three, the bodily formation is bodily volition, the verbal formation is verbal volition, and the mental formation is mental volition. | Что касается остальной тройки, то волевые конструкции, проявляющиеся в виде телесных поступков - это телесное воление, волевые конструкции, проявляющиеся в виде поступков речи - это речевое воление, волевые конструкции, проявляющиеся в виде умственных поступков - это умственное воление. |
Эти три термина kāyasaṅkhāro, vacīsaṅkhāro, cittasaṅkhāro - объясняются в МН44, https://tipitaka.theravada.su/node/table/1624 , но здесь объяснение др... Все комментарии (1) |
| Ayaṃ tiko kammāyūhanakkhaṇe puññābhisaṅkhārādīnaṃ dvārato pavattidassanatthaṃ vutto. | This triad is mentioned in order to show that at the moment of the accumulation of the kamma the formations of merit, etc., occur in these [three] kamma doors. | Эта тройка упоминается чтобы показать, что в момент накопления каммы волевые конструкции, проявляющиеся в виде добродетельных поступков происходят в этих [трёх] вратах каммы. | |
| Kāyaviññattiṃ samuṭṭhāpetvā hi kāyadvārato pavattā aṭṭha kāmāvacarakusalacetanā, dvādasa akusalacetanāti samavīsati cetanā kāyasaṅkhāro nāma. | For the eight sense-sphere profitable and twelve unprofitable volitions, making twenty, are the bodily formation when they occur in the body door and produce bodily intimation. | Ведь восемь благотворных волений, относящихся к миру страсти и 12 неблаготворных волений составляют 20 и являются волевыми конструкциями, проявляющимися через поступки тела, когда они происходят во вратах тела и порождают телесное проявление. | |
| Tā eva vacīviññattiṃ samuṭṭhāpetvā vacīdvārato pavattā vacīsaṅkhāro nāma. | Those same volitions [531] are called the verbal formation when they occur in the speech door and produce verbal intimation. | Те же самые воления называются волевыми конструкциями, проявляющимися через поступки речи, когда они происходят во вратах речи и порождают речевое проявление. | |
| Abhiññācetanā panettha parato viññāṇassa paccayo na hotīti na gahitā. | But volition connected with direct-knowledge is not included here in these two cases because it is not a condition for [resultant rebirth-linking] consciousness later. | Но воление, связанное со сверхзнанием не включается здесь в эти два случая, потому что оно не является условием для сознания в будущем [являющегося следствием и порождающего воссоединение ума]. | |
| Yathā ca abhiññācetanā, evaṃ uddhaccacetanāpi na hoti. | And like direct- knowledge volition, so also volition connected with agitation is not included; | И подобно связанному со сверхзнанием волению сюда не включается воление, связанное с неугомонностью. | |
| Tasmā sāpi viññāṇassa paccayabhāve apanetabbā, avijjāpaccayā pana sabbāpetā honti. | therefore that too should not be included as a condition for [rebirth-linking] consciousness. However, all these have ignorance as their condition. | Следовательно, оно тоже не должно включаться как условие для [порождающего воссоединение ума] сознания. Однако условием всех их является неведение. | |
| Ubhopi viññattiyo asamuṭṭhāpetvā manodvāre uppannā pana sabbāpi ekūnatiṃsati cetanā cittasaṅkhāroti. | And all the twenty-nine volitions are the mental formation when they arise in the mind door without originating either kind of intimation. | И все 29 волений являются волевыми конструкциями, проявляющимися в виде умственных поступков, когда они возникают во вратах ума, не порождая какого-либо проявления. | |
| Iti ayaṃ tiko purimattikameva pavisatīti atthato puññābhisaṅkhārādīnaṃyeva vasena avijjāya paccayabhāvo veditabbo. | So this triad comes within the first triad, and accordingly, as far as the meaning is concerned, ignorance can be understood as condition simply for formations of merit and so on. | Так эта тройка входит в первую тройку и в том, что касается смысла, неведение следует понимать как условие просто для волевых конструкций, проявляющихся в виде добродетельных поступков и прочих. | |
| 593.Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "ime saṅkhārā avijjā paccayā hontī"ti? | 62.Herein, it might be [asked]: How can it be known that these formations have ignorance as their condition? | Здесь можно [спросить]: как можно узнать, что условием этих волевых конструкций является неведение? | |
| Avijjābhāve bhāvato. | —By the fact that they exist when ignorance exists. | Потому что они существуют когда существует неведение. | |
| Yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tasseva hetubhūte tividhepi saṅkhāre ārabhati. | For when unknowing—in other words, ignorance—of suffering, etc., is unabandoned in a man, owing firstly to his unknowing about suffering and about the past, etc., then he believes the suffering of the round of rebirths to be pleasant and he embarks upon the three kinds of formations which are the cause of that very suffering. | Ведь когда незнание, называющееся неведением, страдания и прочего в человеке не устранено из-за его незнания о страдании и о прошлом и т.д., то он считает в то, что страдание в круге перерождения является приятным и он прибегает к трём видам волевых конструкций, являющихся причиной того самого страдания. | |
| Samudaye aññāṇena dukkhahetubhūtepi taṇhāparikkhāre saṅkhāre sukhahetuto maññamāno ārabhati. | Owing to his unknowing about suffering’s origin he embarks upon formations that, being subordinated to craving, are actually the cause of suffering, imagining them to be the cause of pleasure. | Благодаря незнанию происхождения страдания он прибегает к волевым конструкциям, которые, будучи подчинены жажде, фактически представляют собой причину страдания. Он представляет эти волевые конструкции как причину удовольствия. | |
| Nirodhe pana magge ca aññāṇena dukkhassa anirodhabhūtepi gativisese dukkhanirodhasaññī hutvā nirodhassa ca amaggabhūtesupi yaññāmaratapādīsu nirodhamaggasaññī hutvā dukkhanirodhaṃ patthayamāno yaññāmaratapādimukhena tividhepi saṅkhāre ārabhati. | And owing to his unknowing about cessation and the path, he misperceives the cessation of suffering to be in some particular destiny [such as the Brahmā-world] that is not in fact cessation; he misperceives the path to cessation, believing it to consist in sacrifices, mortification for immortality, etc., which are not in fact the path to cessation; and so while aspiring to the cessation of suffering, he embarks upon the three kinds of formations in the form of sacrifices, mortification for immortality, and so on. | Благодаря незнанию прекращения и пути прекращения страдания он ошибочно считает, что прекращение страдания происходит в каком-то конкретном уделе [таком как мир Брахмы], где на самом деле прекращения страданий нет. Он ошибочно понимает путь прекращения страданий, считая, что он состоит в жертвоприношениях, самоистязаниях ради бессмертия и прочем, который на самом деле не является путём прекращения страданий. Стремясь к прекращению страданий он прибегает к трём видам волевых конструкций [реализующихся] в форме жертвоприношений, самоистязания ради бессмертия и т.п. | |
| Apica so tāya catūsu saccesu appahīnāvijjatāya visesato jātijarārogamaraṇādianekādīnavavokiṇṇampi puññaphalasaṅkhātaṃ dukkhaṃ dukkhato ajānanto tassa adhigamāya kāyavacīcittasaṅkhārabhedaṃ puññābhisaṅkhāraṃ ārabhati devaccharakāmako viya maruppapātaṃ. | 63.Furthermore, his non-abandonment of that ignorance about the four truths in particular prevents him from recognizing as suffering the kind of suffering called the fruit of merit, which is fraught with the many dangers beginning with birth, ageing, disease and death, and so he embarks upon the formation of merit classed as bodily, verbal, and mental formations, in order to attain that [kind of suffering], like one desiring celestial nymphs [who jumps over] a cliff. | И также непрекращение его неведения особенно на предмет четырёх реальностей мешает ему признать страданием то страдание, которое называется плодом заслуг. Он (плод заслуг) наполнен различными опасностями, начинающимися с рождения, старости, болезни и смерти и поэтому он прибегает к накоплению заслуг, подразделяющихся на волевые конструкции, проявляющиеся через поступки тела, речи и ума, чтобы достичь этого [этой разновидности страданий] подобно тому, как желающий небесных дев [прыгает в пропасть] с утёса. | |
| Sukhasammatassāpi ca tassa puññaphalassa ante mahāpariḷāhajanikaṃ vipariṇāmadukkhataṃ appassādatañca apassantopi tappaccayaṃ vuttappakārameva puññābhisaṅkhāraṃ ārabhati salabho viya dīpasikhābhinipātaṃ, madhubindugiddho viya ca madhulittasatthadhārālehanaṃ. | Also, not seeing how that fruit of merit reckoned as pleasure eventually breeds great distress owing to the suffering in its change and that it gives little satisfaction, he embarks upon the formation of merit of the kinds already stated, which is the condition for that very [suffering in change], like a moth that falls into a lamp’s flame, and like the man who wants the drop of honey and licks the honey-smeared knife-edge. | И также не видя как этот плод заслуг, считающийся удовольствием, постепенно порождает огромные тяготы благодаря страданию из-за его изменения и из-за того, что он даёт лишь небольшое удовлетворение, он прибегает к волевым конструкциям, проявляющихся в виде добродетельных поступков, вышеперечисленных видов, являющихся условием для того самого [страдания из-за изменения] подобно мотыльку, падающему в пламя ламы и подобно человеку, желающему глоток мёда и лижущему намазанное мёдом лезвие ножа. | |
| Kāmupasevanādīsu ca savipākesu ādīnavaṃ apassanto sukhasaññāya ceva kilesābhibhūtatāya ca dvārattayappavattampi apuññābhisaṅkhāraṃ ārabhati, bālo viya gūthakīḷanaṃ, maritukāmo viya ca visakhādanaṃ. | Also, not seeing the danger in the indulgence of sense desires, etc., with its results, [wrongly] perceiving pleasure and overcome by defilements, he embarks upon the formation of demerit that occurs in the three doors [of kamma], like a child who plays with filth, and like a man who wants to die and eats poison. | И также не видя опасности в том, чтобы предаваться чувственным удовольствиям и прочему с его результатами, [ошибочно] распознавая удовольствие и охваченный умственными загрязнениями, он прибегает к волевым конструкциям, проявляющимся в виде дурных поступков, которые действуют в трёх вратах [поступков] подобно ребёнку, играющему с грязью и подобно человеку, желающему умереть и выпивающему яд. | |
| Āruppavipākesu cāpi saṅkhāravipariṇāmadukkhataṃ anavabujjhamāno sassatādivipallāsena cittasaṅkhārabhūtaṃ āneñjābhisaṅkhāraṃ ārabhati, disāmūḷho viya pisācanagarābhimukhamaggagamanaṃ. | Also, unaware of the suffering due to formations and the suffering-in-change [inherent] in kamma-results in the immaterial sphere, owing to the perversion of [wrongly perceiving them as] eternal, etc., he embarks upon the formation of the imperturbable which is a mental formation, like one who has lost his way and takes the road to a goblin city. | И также не зная о страдании из-за конструированного и страданий от изменений, являющихся [неотъемлемой] частью последствий поступков в нематериальном мире, благодаря искажённому пониманию их как вечных и т.п. он прибегает к волевым конструкциям, проявляющимся в виде непоколебимого и являющимся волевыми конструкциями, проявляющимися в виде умственных поступков, что подобно заблудившемуся человеку, пошедшему по дороге к городу демонов. | |
| Evaṃ yasmā avijjābhāvatova saṅkhārabhāvo, na abhāvato. | 64.So formations exist only when ignorance exists, [532] not when it does not; | Вот так волевые конструкции существуют только когда существует неведение и не существуют когда оно отсутствует. | |
| Tasmā jānitabbametaṃ "ime saṅkhārā avijjāpaccayā hontī"ti. | and that is how it can be known that these formations have ignorance as their condition. | Поэтому вот так следует понимать как неведение обуславливает эти волевые конструкции. | |
| Vuttampi cetaṃ "avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharoti, apuññābhisaṅkhārampi abhisaṅkharoti, āneñjābhisaṅkhārampi abhisaṅkharoti. | This is said too: “Not knowing, bhikkhus, in ignorance, he forms the formation of merit, forms the formation of demerit, forms the formation of the imperturbable. | И также сказано: "Монахи, не зная, пребывая в неведении он конструирует волевые конструкции, проявляющиеся в виде добродетельных поступков, волевые конструкции, проявляющиеся в виде дурных поступков, волевые конструкции, проявляющиеся в виде непоколебимого. | |
| Yato ca kho, bhikkhave, bhikkhuno avijjā pahīnā, vijjā uppannā; so avijjāvirāgā vijjuppādā neva puññābhisaṅkhāraṃ abhisaṅkharotī"ti. | As soon as a bhikkhu’s ignorance is abandoned and clear vision arisen, bhikkhus, with the fading away of ignorance and the arising of clear vision he does not form even formations of merit” (cf. S II 82). | Когда у монаха неведение устранено и возникло ясное видение, то с затуханием неведения и возникновением ясного видения он не конструирует даже волевых конструкций, проявляющихся в виде добродетельных поступков". | |
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Объяснение взаимосвязей и условий Таблица Палийский оригинал |
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| 594.Etthāha – gaṇhāma tāva etaṃ avijjā saṅkhārānaṃ paccayoti, idaṃ pana vattabbaṃ katamesaṃ saṅkhārānaṃ kathaṃ paccayo hotīti? | 65.Here it might be said: “Let us then firstly agree that ignorance is a condition for formations. But it must now be stated for which formations, and in which way it is a condition. ” | ||
| Tatridaṃ vuccati, bhagavatā hi "hetupaccayo, ārammaṇapaccayo, adhipatipaccayo, anantarapaccayo, samanantarapaccayo, sahajātapaccayo, aññamaññapaccayo, nissayapaccayo, upanissayapaccayo, purejātapaccayo, pacchājātapaccayo, āsevanapaccayo, kammapaccayo, vipākapaccayo, āhārapaccayo, indriyapaccayo, jhānapaccayo, maggapaccayo, sampayuttapaccayo, vippayuttapaccayo, atthipaccayo, natthipaccayo, vigatapaccayo, avigatapaccayo"ti (paṭṭhā. 1.1.paccayuddesa) catuvīsati paccayā vuttā. | Here is the reply: “Twenty-four conditions have been stated by the Blessed One as follows. ” 66.“(1) Root-cause condition, (2) object condition, (3) predominance condition, (4) proximity condition, (5) contiguity condition, (6) conascence condition, (7) mutuality condition, (8) support condition, (9) decisive-support condition, (10) prenascence condition, (11) postnascence condition, (12) repetition condition, (13) kamma condition, (14) kamma-result condition, (15) nutriment condition, (16) faculty condition, (17) jhāna condition, (18) path condition, (19) association condition, (20) dissociation condition, (21) presence condition, (22) absence condition, (23) disappearance condition, (24) non-disappearance condition” (Paṭṭh I 1). | ||
| Tattha hetu ca so paccayo cāti hetupaccayo, hetu hutvā paccayo, hetubhāvena paccayoti vuttaṃ hoti. | 67.(1) Herein, it is a root-cause and a condition, thus it is root-cause condition. It is by its being a root-cause that it is a condition; what is meant is that it is a condition owing to its status as root-cause. | ||
| Ārammaṇapaccayādīsupi eseva nayo. | The same method applies in the case of object condition and the rest. | ||
| 595.Tattha hetūti vacanāvayavakāraṇamūlānametaṃ adhivacanaṃ. | Herein, “cause” (hetu) is a term for a part of a syllogism, for a reason, and for a root. | ||
| "Paṭiññā, hetū"tiādīsu hi loke vacanāvayavo hetūti vuccati. | For with the words “proposition” (paṭiññā), “cause” (hetu = middle term), etc., in the world it is a member of a syllogism (vacanāvayava) that is called a cause. | ||
| Sāsane pana "ye dhammā hetuppabhavā"tiādīsu (mahāva. 60) kāraṇaṃ. | But in the Dispensation, in such passages as “Those states that are produced from a cause” (Vin I 40), it is a reason (kāraṇa); | ||
| "Tayo kusalahetū, tayo akusalahetū"tiādīsu (dha. sa. 1059) mūlaṃ hetūti vuccati, taṃ idha adhippetaṃ. | and in such passages as “Three profitable [root-] causes, three unprofitable [root-]causes” (Dhs §1053), it is a root (mūla) that is called a cause. The last is intended here. | ||
| Paccayoti ettha pana ayaṃ vacanattho, paṭicca etasmā etīti paccayo. | 68. As to “condition” (paccaya), the word-meaning here is this: It [the fruit] comes from that, depending thereon (paṭicca etasmā eti), thus that is a condition; (paccaya, see note 2) | ||
| Apaccakkhāya naṃ vattatīti attho. | the meaning is, [a state] occurs by not dispensing with that. | ||
| Yo hi dhammo yaṃ dhammaṃ apaccakkhāya tiṭṭhati vā uppajjati vā, so tassa paccayoti vuttaṃ hoti. | What is meant is: when a state is indispensable to another state’s presence or arising, the former is a condition for the latter. | ||
| Lakkhaṇato pana upakārakalakkhaṇo paccayo. | But as to characteristic, a condition has the characteristic of assisting; | ||
| Yo hi dhammo yassa dhammassa ṭhitiyā vā uppattiyā vā upakārako hoti, so tassa paccayoti vuccati. | for any given state [533] that assists the presence or arising of a given state is called the latter’s condition. | ||
| Paccayo, hetu, kāraṇaṃ, nidānaṃ, sambhavo, pabhavotiādi atthato ekaṃ, byañjanato nānaṃ. | The words condition, cause, reason, source, originator, producer, etc., are one in meaning though different in the letter. | ||
| Iti mūlaṭṭhena hetu, upakārakaṭṭhena paccayoti saṅkhepato mūlaṭṭhena upakārako dhammo hetupaccayo. | So, since it is a cause in the sense of a root, and a condition in the sense of assistance, briefly a state that is assistantial in the sense of a root is a [root-]cause condition. | ||
| So sāliādīnaṃ sālibījādīni viya, maṇipabhādīnaṃ viya ca maṇivaṇṇādayo kusalādīnaṃ kusalādibhāvasādhakoti ācariyānaṃ adhippāyo. | 69. The intention of [some] teachers is that it establishes the profitable, etc., state in what is profitable, etc., as paddy seeds, etc., do for paddy, etc., and as the colour of gems, etc., do for the lustre of gems, and so on.10 |
Comm. NT: 10.
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| Evaṃ sante pana taṃsamuṭṭhānarūpesu hetupaccayatā na sampajjati. | But if that is so, then [it follows that] the state of root-cause condition does not apply to the kinds of materiality originated by it, for it does not establish any profitableness, etc., in them. | ||
| Na hi so tesaṃ kusalādibhāvaṃ sādheti, na ca paccayo na hoti. | Nevertheless, it is a condition for them, | ||
| Vuttañhetaṃ "hetū hetusampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ hetupaccayena paccayo"ti (paṭṭhā. 1.1.1). | for this is said: “Root-causes are a condition, as root-cause condition, for the states associated with a root-cause and for the kinds of materiality originated thereby” (Paṭṭh I 1). | ||
| Ahetukacittānañca vinā etena abyākatabhāvo siddho, sahetukānampi ca yonisomanasikārādipaṭibaddho kusalādibhāvo, na sampayuttahetupaṭibaddho. | Again, the indeterminateness of root-causeless consciousness is established without it. And the profitableness, etc., of those with root-cause is bound up with wise attention, etc., not with the associated root-causes. | ||
| Yadi ca sampayuttahetūsu sabhāvatova kusalādibhāvo siyā, sampayuttesu hetupaṭibaddho alobho kusalo vā siyā abyākato vā. | And if the profitableness, etc., resided in the associated root-causes as an individual essence, then either the non-greed bound up with the root-cause in the associated states would be only profitable or it would be only indeterminate; | ||
| Yasmā pana ubhayathāpi hoti, tasmā yathā sampayuttesu, evaṃ hetūsupi kusalāditā pariyesitabbā. | but since it can be both, profitableness, etc., in the root-causes must still be sought for, just as in the associated states [such as wise attention, and so on]. | ||
| Kusalādibhāvasādhanavasena pana hetūnaṃ mūlaṭṭhaṃ agahetvā suppatiṭṭhitabhāvasādhanavasena gayhamāne na kiñci virujjhati. | 70.But when the root-causes’ sense of root is taken as establishing stableness, rather than as establishing profitableness, etc., there is no contradiction. | ||
| Laddhahetupaccayā hi dhammā virūḷhamūlā viya pādapā thirā honti suppatiṭṭhitā, ahetukā tilabījakādisevālā viya na suppatiṭṭhitā. | For states that have obtained a root-cause condition are firm, like trees, and stable; but those without root-cause are, like moss [with roots no bigger than] sesame seeds, etc., unstable. | ||
| Iti mūlaṭṭhena upakārakoti suppatiṭṭhitabhāvasādhanena upakārako dhammo hetupaccayoti veditabbo. | So an assistantial state may be understood as a root-cause condition, since it establishes stableness through being of assistance in the sense of a root. | ||
| 596.Tato paresu ārammaṇabhāvena upakārako dhammo ārammaṇapaccayo. | 71.(2) As to the others that follow, a state that assists by being an object is an object condition. | ||
| So "rūpāyatanaṃ cakkhuviññāṇadhātuyā"ti (paṭṭhā. 1.1.2) ārabhitvāpi "yaṃ yaṃ dhammaṃ ārabbha ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ ārammaṇapaccayena paccayo"ti (paṭṭhā. 1.1.2) osāpitattā na koci dhammo na hoti. | Now, there are no states that are not object conditions; for the passage beginning “The visible-data base [is a condition, as object condition,] for the eye-consciousness element” concludes thus: “When any states, as states of consciousness and consciousness-concomitants, arise contingent upon any states, these [latter] states are conditions, as object condition, for those [former] states” (Paṭṭh I 1).11 |
Comm. NT: 11.
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| Yathā hi dubbalo puriso daṇḍaṃ vā rajjuṃ vā ālambitvāva uṭṭhahati ceva tiṭṭhati ca, evaṃ cittacetasikā dhammā rūpādiārammaṇaṃ ārabbheva uppajjanti ceva tiṭṭhanti ca. | For just as a weak man both gets up and stands by hanging on to (ālambitvā) a stick or rope, so states of consciousness and consciousness- concomitants always arise and are present contingent upon visible data, etc., as their object (ārammaṇa = ālambana). | ||
| Tasmā sabbepi cittacetasikānaṃ ārammaṇabhūtā dhammā ārammaṇapaccayoti veditabbā. | Therefore all states that are objects of consciousness and consciousness-concomitants should be understood as object condition. [534] | ||
| 597.Jeṭṭhakaṭṭhena upakārako dhammo adhipatipaccayo, so sahajātārammaṇavasena duvidho. | 72. (3) A state that assists in the sense of being foremost is a predominance condition. It is of two kinds as conascent and as object. | ||
| Tattha "chandādhipati chandasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ adhipatipaccayena paccayo"tiādivacanato (paṭṭhā. 1.3.3) chandavīriyacittavīmaṃsāsaṅkhātā cattāro dhammā adhipatipaccayoti veditabbā, no ca kho ekato. | Herein, because of the passage beginning “Predominance of zeal is a condition, as predominance condition, for states associated with zeal and for the kinds of materiality originated thereby” (Paṭṭh I 2), it is the four states called zeal, [purity of] consciousness, energy, and inquiry, that should be understood as predominance condition; but not simultaneously, | ||
| Yadā hi chandaṃ dhuraṃ chandaṃ jeṭṭhakaṃ katvā cittaṃ pavattati, tadā chandova adhipati, na itare. | for when consciousness occurs with emphasis on zeal and putting zeal foremost, then it is zeal and not the others that is predominant. | ||
| Esa nayo sesesupi. | So with the rest. | ||
| Yaṃ pana dhammaṃ garuṃ katvā arūpadhammā pavattanti, so nesaṃ ārammaṇādhipati. | But the state, by giving importance to which, immaterial states occur, is their object-predominance. | ||
| Tena vuttaṃ "yaṃ yaṃ dhammaṃ garuṃ katvā ye ye dhammā uppajjanti cittacetasikā dhammā, te te dhammā tesaṃ tesaṃ dhammānaṃ adhipatipaccayena paccayo"ti (paṭṭhā. 1.1.3). | Hence it is said: “When any states, as states of consciousness and consciousness-concomitants, arise by giving importance to any states, these [latter] states are a condition, as predominance condition, for those [former] states” (Paṭṭh I 2). | ||
| 598.Anantarabhāvena upakārako dhammo anantarapaccayo. | 73. (4), (5) A state that assists by being proximate is a proximity condition. | ||
| Samanantarabhāvena upakārako dhammo samanantarapaccayo. | A state that assists by being contiguous is a contiguity condition. | ||
| Idañca paccayadvayaṃ bahudhā papañcayanti. | The explanation of this pair of conditions is very diffuse, | ||
| Ayaṃ panettha sāro, yo hi esa cakkhuviññāṇānantarā manodhātu, manodhātuanantarā manoviññāṇadhātūtiādi cittaniyamo, so yasmā purimapurimacittavaseneva ijjhati, na aññathā, tasmā attano attano anantaraṃ anurūpassa cittuppādassa uppādanasamattho dhammo anantarapaccayo. | but substantially it is this:12 the regular order of consciousness begins thus, mind element is proximate (next) after eye- consciousness, mind-consciousness element is proximate (next) after mind element, and this is established only by each preceding consciousness, not otherwise; consequently, a state that is capable of arousing an appropriate kind of consciousness proximate (next) to itself is a proximity condition. |
Comm. NT: 12.
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| Tenevāha – "anantarapaccayoti cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo"tiādi (paṭṭhā. 1.1.4). | Hence it is said: “Proximity condition: eye-consciousness and the states associated therewith are a condition, as proximity condition, for mind element and for the states associated therewith” (Paṭṭh I 2). | ||
| Yo anantarapaccayo, sveva samanantarapaccayo. | 74.(5) Proximity condition is the same as contiguity condition. | ||
| Byañjanamattameva hettha nānaṃ, upacayasantatīsu viya adhivacananiruttidukādīsu viya ca. | The difference here is only in the letter, just as in the case of the words “growth” and “continuity” (XIV.66), etc., and as in the case of the “terminology dyad,” “language dyad,” (Dhs §1306) and so on; | ||
| Atthato pana nānaṃ natthi. | there is none in the meaning. | ||
| Yampi "atthānantaratāya anantarapaccayo, kālānantaratāya samanantarapaccayo"ti ācariyānaṃ mataṃ, taṃ "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā samanantarapaccayena paccayo"tiādīhi (paṭṭhā. 1.1.418) virujjhati. | 75. The opinion of [certain] teachers13 is that proximity condition refers to proximity of aim (fruit) and contiguity condition refers to proximity of time. But that is contradicted by such statements as “The profitable [consciousness] belonging to the base consisting of neither perception nor non-perception in one who emerges from cessation is a condition, as contiguity condition, for fruition attainment [consciousness]” (Paṭṭh I 160). |
Comm. NT: 13.
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| Yampi tattha vadanti "dhammānaṃ samuṭṭhāpanasamatthatā na parihāyati, bhāvanābalena pana vāritattā dhammā samanantarā nuppajjantī"ti, tampi kālānantaratāya abhāvameva sādheti. | 76. Now, they say in this context that “the ability of states to produce [their fruit] is not diminished, but the influence of meditative development prevents states from arising in proximity.” But that only establishes that there is no proximity of time; | ||
| Bhāvanābalena hi tattha kālānantaratā natthīti, mayampi etadeva vadāma. | and we also say the same, namely, that there is no proximity of time there owing to the influence of development. | ||
| Yasmā ca kālānantaratā natthi, tasmā samanantarapaccayatā na yujjati. | But since there is no proximity of time, the state of contiguity condition is therefore impossible [according to them] | ||
| Kālānantaratāya hi tesaṃ samanantarapaccayo hotīti laddhi. | since their belief is that the contiguity condition depends on proximity of time (cf. M-a II 363). | ||
| Tasmā abhinivesaṃ akatvā byañjanamattatovettha nānākaraṇaṃ paccetabbaṃ, na atthato. | Instead of adopting any such misinterpretation, the difference should be treated as residing in the letter only, not in the meaning. | ||
| Kathaṃ? | How? | ||
| Natthi etesaṃ antaranti hi anantarā. | There is no interval (antara) between them, thus they are proximate (anantara); | ||
| Saṇṭhānābhāvato suṭṭhu anantarāti samanantarā. | they are quite without interval because [even the distinction of] co- presence is lacking, thus they are contiguous (samanantara). 14 |
Comm. NT: 14.
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| 599.Uppajjamānova saha uppādanabhāvena upakārako dhammo sahajātapaccayo pakāsassa padīpo viya. | 77. (6) A state that, while arising, assists [another state] by making it arise together with itself is a conascence condition, as a lamp is for illumination. | ||
| So arūpakkhandhādivasena chabbidho hoti. | With the immaterial aggregates, etc., it is sixfold, | ||
| Yathāha – "cattāro khandhā arūpino aññamaññaṃ sahajātapaccayena paccayo. | according as it is said: “(i) The four immaterial aggregates are a condition, as conascence condition, for each other, (ii) the four great primaries are … for each other; (iii) at the moment of descent into the womb mentality and materiality are … for each other; (iv) states of consciousness and its concomitants are … for the kinds of materiality originated by consciousness; | ||
| Cattāro mahābhūtā aññamaññaṃ, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ, cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ, mahābhūtā upādārūpānaṃ, rūpino dhammā arūpīnaṃ dhammānaṃ kiñcikāle sahajātapaccayena paccayo, kiñcikāle na sahajātapaccayena paccayo"ti (paṭṭhā. 1.1.6). | (v) the great primaries are … for derived materiality; (vi) material states are sometimes [as at rebirth-linking] a condition, as conascence condition, and sometimes [as in the course of an existence] not a condition as conascence condition, for immaterial states” (Paṭṭh I 3). | ||
| Idaṃ hadayavatthumeva sandhāya vuttaṃ. | This refers only to the heart-basis. | ||
| 600.Aññamaññaṃ uppādanupatthambhanabhāvena upakārako dhammo aññamaññapaccayo aññamaññūpatthambhakaṃ tidaṇḍakaṃ viya. | 78.(7) A state that assists by means of mutual arousing and consolidating is a mutuality condition, as the three sticks of a tripod give each other consolidating support. | ||
| So arūpakkhandhādivasena tividho hoti. | With the immaterial aggregates, etc., it is threefold, | ||
| Yathāha – "cattāro khandhā arūpino aññamaññapaccayena paccayo. | according as it is said: “The four immaterial aggregates are a condition, as mutuality condition, [for each other]; | ||
| Cattāro mahābhūtā okkantikkhaṇe nāmarūpaṃ aññamaññapaccayena paccayo"ti (paṭṭhā. 1.1.7). | the four great primaries are a condition, as mutuality condition, [for each other]; at the moment of descent into the womb mentality and materiality are a condition, as mutuality condition, [for each other]” (Paṭṭh I 3). | ||
| 601.Adhiṭṭhānākārena nissayākārena ca upakārako dhammo nissayapaccayo tarucittakammādīnaṃ pathavīpaṭādayo viya. | 79.(8) A state that assists in the mode of foundation and in the mode of support is a support condition, as the earth is for trees, as canvas is for paintings, and so on. | ||
| So "cattāro khandhā arūpino aññamaññaṃ nissayapaccayena paccayo"ti evaṃ sahajāte vuttanayeneva veditabbo. | It should be understood in the way stated for conascence thus: “The four immaterial aggregates are a condition, as support condition, for each other” (Paṭṭh I 3), | ||
| Chaṭṭho panettha koṭṭhāso "cakkhāyatanaṃ cakkhuviññāṇadhātuyā - pe - sota… ghāna… jivhā… kāyāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo. | but the sixth instance has been set forth in this way here: “The eye base [is a condition, as support condition,] for the eye-consciousness element [and for the states associated therewith]; the ear base … the nose base … the tongue base … the body base is a condition, as support condition, for the body- consciousness element and for the states associated therewith; | ||
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ nissayapaccayena paccayo"ti (paṭṭhā. 1.1.8) evaṃ vibhatto. | the materiality with which as their support the mind element and the mind-consciousness element occur is a condition, as support condition, for the mind element, for the mind- consciousness element, and for the states associated therewith” (Paṭṭh I 4). | ||
| 602.Upanissayapaccayoti ettha pana ayaṃ tāva vacanattho, tadadhīnavuttitāya attano phalena nissito na paṭikkhittoti nissayo. | 80. (9) Decisive-support condition: firstly, here is the word-meaning: [536] it is treated as support, not dispensed with, by its own fruit because [its own fruit’s] existence is dependent on it, thus it is the support. | ||
| Yathā pana bhuso āyāso upāyāso, evaṃ bhuso nissayo upanissayo, balavakāraṇassetaṃ adhivacanaṃ. | But just as great misery is despair, so great support is decisive support. This is a term for a cogent reason. | ||
| Tasmā balavakāraṇabhāvena upakārako dhammo upanissayapaccayoti veditabbo. | Consequently, a state that assists by being a cogent reason should be understood as a decisive-support condition. | ||
| So ārammaṇūpanissayo anantarūpanissayo pakatūpanissayoti tividho hoti. | It is threefold, namely, (a) object-decisive-support, (b) proximate-decisive- support, and (c) natural-decisive-support condition. | ||
| Tattha "dānaṃ datvā sīlaṃ samādiyitvā uposathakammaṃ katvā taṃ garuṃkatvā paccavekkhati, pubbe suciṇṇāni garuṃkatvā paccavekkhati, jhānā vuṭṭhahitvā jhānaṃ garuṃkatvā paccavekkhati, sekkhā gotrabhuṃ garuṃkatvā paccavekkhanti, vodānaṃ garuṃkatvā paccavekkhanti. | 81. (a) Herein, firstly, “Having given a gift, having undertaken the precepts of virtue, having done the duties of the Uposatha, a man gives that importance and reviews it; he gives importance to former things well done and reviews them. Having emerged from jhāna, he gives jhāna importance and reviews it. |
Comm. NT: 15.
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| Sekkhā maggā vuṭṭhahitvā maggaṃ garuṃkatvā paccavekkhantī"ti (paṭṭhā. 1.1.423) evamādinā nayena ārammaṇūpanissayo tāva ārammaṇādhipatinā saddhiṃ nānattaṃ akatvāva vibhatto. | Trainers give importance to change-of- lineage and review it. They give importance to cleansing and review it.15 Trainers, having emerged from a path, give importance to the path and review it” (Paṭṭh I 165). - object-decisive-support condition is set forth without differentiating it from object-predominance in this way. | ||
| Tattha yaṃ ārammaṇaṃ garuṃkatvā cittacetasikā uppajjanti, taṃ niyamato tesu ārammaṇesu balavārammaṇaṃ hoti. | Herein, the object in giving importance to which consciousness and consciousness concomitants arise, is necessarily a cogent one among these objects. | ||
| Iti garukattabbamattaṭṭhena ārammaṇādhipati, balavakāraṇaṭṭhena ārammaṇūpanissayoti evametesaṃ nānattaṃ veditabbaṃ. | So their difference may be understood in this way: object-predominance is in the sense of what is to be given importance to, and object-decisive-support is in the sense of a cogent reason. | ||
| Anantarūpanissayopi "purimā purimā kusalā khandhā pacchimānaṃ pacchimānaṃ kusalānaṃ khandhānaṃ upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.9) nayena anantarapaccayena saddhiṃ nānattaṃ akatvāva vibhatto. | 82. (b) Also proximate-decisive-support condition is set forth without differentiating it from the proximity condition in the way beginning, “Any preceding profitable aggregates are a condition, as decisive-support condition, for any succeeding aggregates” (Paṭṭh I 165). | ||
| Mātikānikkhepe pana nesaṃ "cakkhuviññāṇadhātu taṃsampayuttakā ca dhammā manodhātuyā taṃsampayuttakānañca dhammānaṃ anantarapaccayena paccayo"tiādinā (paṭṭhā. 1.1.4) nayena anantarassa, "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.9) nayena upanissayassa āgatattā nikkhepe viseso atthi. | But in the exposition there is a distinction, because in the exposition of the schedule (mātikā-nikkhepa) they are given as proximity in the way beginning, “Eye-consciousness element and the states associated therewith are a condition, as proximity condition, for mind element and for the states associated therewith” (Paṭṭh I 2) and as decisive- support in the way beginning, “Any preceding profitable states are a condition as decisive-support condition, for any succeeding profitable states” (Paṭṭh I 4), | ||
| Sopi atthato ekībhāvameva gacchati. | though it comes to the same thing as regards the meaning. | ||
| Evaṃ santepi attano attano anantarā anurūpassa cittuppādassa pavattanasamatthatāya anantaratā, purimacittassa pacchimacittuppādane balavatāya anantarūpanissayatā veditabbā. | Nevertheless, proximity may be understood as the ability to cause the occurrence of an appropriate conscious arising proximate (next) to itself, and decisive support as the preceding consciousness’s cogency in the arousing of the succeeding consciousnesses. | ||
| Yathā hi hetupaccayādīsu kiñci dhammaṃ vināpi cittaṃ uppajjati, na evaṃ anantaracittaṃ vinā cittassa uppatti nāma atthi. | 83. For while in the cases of root-cause and other such conditions consciousness can arise actually without any of those conditions, there is no arising of consciousness without a proximate consciousness [to precede it], | ||
| Tasmā balavapaccayo hoti. | so this is a cogent condition. | ||
| Iti attano attano anantarā anurūpacittuppādanavasena anantarapaccayo, balavakāraṇavasena anantarūpanissayoti evametesaṃ nānattaṃ veditabbaṃ. | Their difference, then, may be understood in this way: proximity condition arouses an appropriate consciousness proximate (next) to itself, while proximity-decisive-support condition is a cogent reason. | ||
| Pakatūpanissayo pana pakato upanissayo pakatūpanissayo. | 84.(c) As to natural-decisive-support: the decisive-support is natural, thus it is a natural-decisive-support. | ||
| Pakato nāma attano santāne nipphādito vā saddhāsīlādi upasevito vā utubhojanādi. | Faith, virtue, etc., produced in, or climate, food, etc., habitual to, one’s own continuity are called natural. | ||
| Pakatiyā eva vā upanissayo pakatūpanissayo, ārammaṇānantarehi asammissoti attho. | Or else, it is a decisive- support by nature, [537] thus it is a natural-decisive-support. The meaning is that it is unmixed with object and proximity. | ||
| Tassa pakatūpanissayo "saddhaṃ upanissāya dānaṃ deti, sīlaṃ samādiyati, uposathakammaṃ karoti, jhānaṃ uppādeti, vipassanaṃ uppādeti, maggaṃ uppādeti, abhiññaṃ uppādeti, samāpattiṃ uppādeti. | It should be understood as variously divided up in the way beginning: “Natural-decisive-support: with faith as decisive-support a man gives a gift, undertakes the precepts of virtue, does the duties of the Uposatha, arouses jhāna, arouses insight, arouses the path, arouses direct-knowledge, arouses an attainment. | ||
| Sīlaṃ, sutaṃ, cāgaṃ, paññaṃ upanissāya dānaṃ deti - pe - samāpattiṃ uppādeti. | With virtue … With learning … With generosity … With understanding as decisive-support a man gives a gift … arouses an attainment. | ||
| Saddhā, sīlaṃ, sutaṃ, cāgo, paññā saddhāya, sīlassa, sutassa, cāgassa, paññāya, upanissayapaccayena paccayo"tiādinā (paṭṭhā. 1.1.423) nayena anekappakārato pabhedo veditabbo. | Faith, virtue, learning, generosity, understanding, are conditions, as decisive-support condition, for [the repeated arising of] faith, virtue, learning, generosity, understanding” (Paṭṭh I 165). | ||
| Iti ime saddhādayo pakatā ceva balavakāraṇaṭṭhena upanissayā cāti pakatūpanissayoti. | So these things beginning with faith are natural-decisive-support since they are both natural and decisive-supports in the sense of a cogent reason. | ||
| 603.Paṭhamataraṃ uppajjitvā vattamānabhāvena upakārako dhammo purejātapaccayo. | 85. (10) A state that assists by being present, having arisen previously, is a prenascence condition. | ||
| So pañcadvāre vatthārammaṇahadayavatthuvasena ekādasavidho hoti. | It is elevenfold as physical basis and object in the five doors, and as the heart-basis, | ||
| Yathāha – "cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | according as it is said: “The eye base is a condition, as prenascence condition, for the eye-consciousness element and for the states associated therewith. | ||
| Sota - pe - ghāna, jivhā, kāyāyatanaṃ, rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | The ear base … The nose base … The tongue base … The body base … The visible-data base … The sound base … The odour base … The flavour base … The tangible-data base is a condition, as prenascence condition, for the body-consciousness element and for the states associated therewith. | ||
| Rūpa, sadda, gandha, rasa, phoṭṭhabbāyatanaṃ manodhātuyā. | The visible-data base … The sound base … The odour base … The flavour base … the tangible data base [is a condition, as prenascence condition,] for the mind element. | ||
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ purejātapaccayena paccayo. | The materiality with which as their support the mind element and mind- consciousness element occur is a condition, as prenascence condition, | ||
| Manoviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ kiñcikāle purejātapaccayena paccayo. | for the mind-element and for the states associated therewith, and it is sometimes [as in the course of an existence] a condition, as prenascence condition, for the mind- consciousness element and for the states associated therewith” (Paṭṭh I 4–5). | ||
| Kiñcikāle na purejātapaccayena paccayo"ti (paṭṭhā. 1.1.10). | sometimes [as at rebirth-linking] not a condition, as prenascence condition. | ||
| 604.Purejātānaṃ rūpadhammānaṃ upatthambhakattena upakārako arūpadhammo pacchājātapaccayo gijjhapotakasarīrānaṃ āhārāsācetanā viya. | 86. (11) An immaterial state that [while present] assists prenascent material states [also present] by consolidating them is a postnascence condition, like the volition of appetite for food, which assists the bodies of vultures’ young. | ||
| Tena vuttaṃ "pacchājātā cittacetasikā dhammā purejātassa imassa kāyassa pacchājātapaccayena paccayo"ti (paṭṭhā. 1.1.11). | Hence it is said: “Postnascent [538] states of consciousness and its concomitants are a condition, as postnascence condition, for the prenascent [co-present] body” (Paṭṭh I 5). | ||
| 605.Āsevanaṭṭhena anantarānaṃ paguṇabalavabhāvāya upakārako dhammo āsevanapaccayo ganthādīsu purimapurimābhiyogo viya. | 87.(12) A state that assists the efficiency and power of the proximate (next) in the sense of repetition is a repetition condition, like repeated application to books and so on. | ||
| So kusalākusalakiriyajavanavasena tividho hoti. | It is threefold as profitable, unprofitable, and functional impulsion; | ||
| Yathāha – "purimā purimā kusalā dhammā pacchimānaṃ pacchimānaṃ kusalānaṃ dhammānaṃ āsevanapaccayena paccayo. | for it is said: “Preceding profitable states are a condition, as repetition condition, for succeeding profitable states … Preceding unprofitable … | ||
| Purimā purimā akusalā - pe - kiriyābyākatā dhammā pacchimānaṃ pacchimānaṃ kiriyābyākatānaṃ dhammānaṃ āsevanapaccayena paccayo"ti (paṭṭhā. 1.1.12). | Preceding functional indeterminate states are a condition, as repetition condition, for succeeding functional indeterminate states” (Paṭṭh I 5). | ||
| 606.Cittapayogasaṅkhātena kiriyabhāvena upakārako dhammo kammapaccayo. | 88. (13) A state that assists by means of the action called intervening of consciousness is a kamma condition. | ||
| So nānakkhaṇikāya ceva kusalākusalacetanāya sahajātāya ca sabbāyapi cetanāya vasena duvidho hoti. | It is twofold as (a) profitable and unprofitable volition acting from a different time, and (b) as all conascent volition (see Paṭṭh I 172), | ||
| Yathāha – "kusalākusalaṃ kammaṃ vipākānaṃ khandhānaṃ kaṭattā ca rūpānaṃ kammapaccayena paccayo. | according as it is said: “Profitable and unprofitable kamma is a condition, as kamma condition, for resultant aggregates and for the kinds of materiality due to kamma performed. | ||
| Cetanā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ kammapaccayena paccayo"ti (paṭṭhā. 1.1.13). | Conascent volition is a condition, as kamma condition, for associated states and for the kinds of materiality originated thereby” (Paṭṭh I 5). | ||
| 607.Nirussāhasantabhāvena nirussāhasantabhāvāya upakārako vipākadhammo vipākapaccayo. | 89. (14) A resultant state that, by effortless quiet, assists effortless quiet [in other states] is a kamma-result condition. | ||
| So pavatte taṃsamuṭṭhānānaṃ, paṭisandhiyaṃ kaṭattā ca rūpānaṃ, sabbattha ca sampayuttadhammānaṃ paccayo hoti. | In the course of an existence it is a condition for states originated by it, and at rebirth-linking for the kinds of materiality due to kamma performed, and in both cases for the associated states, | ||
| Yathāha –"vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ cittasamuṭṭhānānañca rūpānaṃ vipākapaccayena paccayo - pe - paṭisandhikkhaṇe vipākābyākato eko khandho tiṇṇannaṃ khandhānaṃ kaṭattā ca rūpānaṃ. | according as it is said: “One resultant indeterminate aggregate is a condition, as kamma-result condition, for three aggregates and for the kinds of materiality originated by consciousness … At the moment of rebirth-linking one resultant indeterminate aggregate [is a condition …] for three aggregates … | ||
| Tayo khandhā ekassa khandhassa. | Three aggregates [are a condition …] for one aggregate … | ||
| Dve khandhā dvinnaṃ khandhānaṃ kaṭattā ca rūpānaṃ vipākapaccayena paccayo. | Two aggregates are a condition, as kamma-result condition, for two aggregates and for the kinds of materiality due to kamma performed. | ||
| Khandhā vatthussa vipākapaccayena paccayo"ti. | Aggregates are a condition, as kamma- result condition, for the physical basis” (Paṭṭh I 173). | ||
| 608.Rūpārūpānaṃ upatthambhakaṭṭhena upakārakā cattāro āhārā āhārapaccayo. | 90. (15) The four kinds of nutriment, which assist material and immaterial states by consolidating them, are nutriment conditions, | ||
| Yathāha –"kabaḷīkāro āhāro imassa kāyassa āhārapaccayena paccayo. | according as it is said: “Physical nutriment is a condition, as nutriment condition, for this body. | ||
| Arūpino āhārā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ āhārapaccayena paccayo"ti (paṭṭhā. 1.1.15). | Immaterial nutriments are conditions, as nutriment condition, for associated states and for the kinds of materiality originated by them” (Paṭṭh I 5). | ||
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatā āhārā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ āhārapaccayena paccayo"tipi (paṭṭhā. 1.1.429) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate nutriments are conditions, as nutriment condition, for aggregates associated therewith and for the kinds of materiality due to kamma performed” (Paṭṭh I 174). | ||
| 609.Adhipatiyaṭṭhena upakārakā itthindriyapurisindriyavajjā vīsatindriyā indriyapaccayo. | 91. (16) Leaving out the femininity and masculinity faculties, the twenty remaining faculties (see XIV.1), which assist in the sense of predominance, [539] are faculty conditions. | ||
| Tattha cakkhundriyādayo arūpadhammānaṃyeva, sesā rūpārūpānaṃ paccayā honti. | Herein, the five, namely, the eye faculty, etc., are conditions only for immaterial states, the rest are conditions for material and immaterial states, | ||
| Yathāha – "cakkhundriyaṃ cakkhuviññāṇadhātuyā - pe - sota… ghāna… jivhā… kāyindriyaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo. | according as it is said: “The eye faculty [is a condition, as faculty condition,] for eye-consciousness element [and for the states associated therewith]. The ear faculty … The nose faculty … The tongue faculty … The body faculty is a condition, as faculty condition, for the body-consciousness element and for the states associated therewith. | ||
| Rūpajīvitindriyaṃ kaṭattārūpānaṃ indriyapaccayena paccayo. | The material life faculty is a condition, as faculty condition, for the kinds of materiality due to kamma performed. | ||
| Arūpino indriyā sampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ indriyapaccayena paccayo"ti (paṭṭhā. 1.1.16). | The immaterial faculties are a condition, as faculty condition, for the states associated therewith and for the kinds of materiality originated thereby” (Paṭṭh 1, 5–6). | ||
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatā indriyā sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ indriyapaccayena paccayo"tipi (paṭṭhā. 1.1.430) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking resultant indeterminate faculties are a condition, as faculty condition, for associated aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175). | ||
| 610.Upanijjhāyanaṭṭhena upakārakāni ṭhapetvā dvipañcaviññāṇe sukhadukkhavedanādvayaṃ sabbānipi kusalādibhedāni satta jhānaṅgāni jhānapaccayo. | 92.(17) All the seven jhāna factors classed as profitable, etc.—leaving out the pair, pleasant and painful feeling, in the case of the two sets of five consciousnesses—which factors assist in the sense of constituting a state of jhāna, are jhāna conditions, | ||
| Yathāha –"jhānaṅgāni jhānasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ jhānapaccayena paccayo"ti (paṭṭhā. 1.1.17). | according as it is said: “The jhāna factors are a condition, as jhāna condition, for the states associated with jhāna and for the kinds of materiality originated thereby” (Paṭṭh I 6). | ||
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatāni jhānaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ jhānapaccayena paccayo"tipi (paṭṭhā. 1.1.431) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate jhāna factors are a condition, as jhāna condition, for associated aggregates and for the kinds of materiality due to kamma performed” (Paṭṭh I 175). | ||
| 611.Yato tato vā niyyānaṭṭhena upakārakāni kusalādibhedāni dvādasa maggaṅgāni maggapaccayo. | 93.(18) The twelve path factors classed as profitable, etc., which assist in the sense of an outlet from whatever it may be, are path conditions, | ||
| Yathāha – "maggaṅgāni maggasampayuttakānaṃ dhammānaṃ taṃsamuṭṭhānānañca rūpānaṃ maggapaccayena paccayo"ti (paṭṭhā. 1.1.18). | according as it is said: “The path factors are a condition, as path condition, for states associated therewith and for the kinds of materiality originated thereby” (Paṭṭh I 6). | ||
| Pañhāvāre pana "paṭisandhikkhaṇe vipākābyākatāni maggaṅgāni sampayuttakānaṃ khandhānaṃ kaṭattā ca rūpānaṃ maggapaccayena paccayo"tipi (paṭṭhā. 1.1.432) vuttaṃ. | But in the Question Section it is said: “At the moment of rebirth-linking, resultant indeterminate path factors are a condition, as path condition, for aggregates associated therewith and for the kinds of materiality due to kamma performed” (Paṭṭh I 176). | ||
| Ete pana dvepi jhānamaggapaccayā dvipañcaviññāṇāhetukacittesu na labbhantīti veditabbā. | But these two, namely, jhāna and path conditions, should be understood as inapplicable to the two sets of five consciousnesses and to the consciousnesses without root-cause ((34)–(41), (50)–(56), (70)–(72)). | ||
| 612.Ekavatthukaekārammaṇaekuppādekanirodhasaṅkhātena sampayuttabhāvena upakārakā arūpadhammā sampayuttapaccayo. | 94. (19) Immaterial states that assist by the kind of association consisting in having the same physical basis, same object, same arising, same cessation, are association conditions, | ||
| Yathāha – "cattāro khandhā arūpino aññamaññaṃ sampayuttapaccayena paccayo"ti (paṭṭhā. 1.1.19). | according as it is said: “The four immaterial aggregates are a condition, as association condition, for each other” (Paṭṭh I 6). | ||
| 613.Ekavatthukādibhāvānupagamena upakārakā rūpino dhammā arūpīnaṃ dhammānaṃ, arūpinopi rūpīnaṃ vippayuttapaccayo. | 95.(20) Material states that assist immaterial states, and immaterial states that assist material states by not having sameness of physical basis, etc., are dissociation conditions. | ||
| So sahajātapacchājātapurejātavasena tividho hoti. | This is threefold as conascent, postnascent, and prenascent, | ||
| Vuttañhetaṃ "sahajātā kusalā khandhā cittasamuṭṭhānānaṃ rūpānaṃ vippayuttapaccayena paccayo. | for this is said: “Conascent profitable aggregates are a condition, as dissociation condition, for the kinds of materiality originated by consciousness. | ||
| Pacchājātā kusalā khandhā purejātassa imassa kāyassa vippayuttapaccayena paccayo"ti (paṭṭhā. 1.1.434). | Postnascent [540] profitable [mental] aggregates are a condition, as dissociation condition, for this prenascent body” (Paṭṭh I 176). | ||
| Abyākatapadassa pana sahajātavibhaṅge "paṭisandhikkhaṇe vipākābyākatā khandhā kaṭattārūpānaṃ vippayuttapaccayena paccayo. | But in the analysis of the conascent in the indeterminate clause it is said: “At the moment of rebirth-linking, resultant indeterminate aggregates are a condition, as dissociation condition, for the kinds of materiality due to kamma performed. | ||
| Khandhā vatthussa. | The aggregates are a condition, | ||
| Vatthu khandhānaṃ vippayuttapaccayena paccayo"tipi (paṭṭhā. 1.1.434) vuttaṃ. | as dissociation condition, for the physical basis, and the physical basis for the aggregates” (Paṭṭh I 176). | ||
| Purejātaṃ pana cakkhundriyādivatthuvaseneva veditabbaṃ. | But the prenascent should be understood as the eye faculty, etc., and the physical basis, | ||
| Yathāha – "purejātaṃ cakkhāyatanaṃ cakkhuviññāṇassa - pe - kāyāyatanaṃ kāyaviññāṇassa vippayuttapaccayena paccayo. | according as it is said: “The prenascent eye base [is a condition, as dissociation condition,] for eye-consciousness … The body base is a condition, as dissociation condition, for body-consciousness. | ||
| Vatthu vipākābyākatānaṃ kiriyābyākatānaṃ khandhānaṃ - pe - vatthu kusalānaṃ khandhānaṃ - pe - vatthu akusalānaṃ khandhānaṃ vippayuttapaccayena paccayo"ti (paṭṭhā. 1.1.434). | The physical basis [is a condition, as dissociation condition,] for resultant- indeterminate and functional-indeterminate aggregates … The physical basis [is a condition, as dissociation condition,] for profitable aggregates … The physical basis [is a condition, as dissociation condition,] for unprofitable aggregates” (Paṭṭh I 176–77). | ||
| 614.Paccuppannalakkhaṇena atthibhāvena tādisasseva dhammassa upatthambhakattena upakārako dhammo atthipaccayo. | 96.(21) A state that, by means of existingness characterized by presence, assists a like state by consolidating it, is a presence condition. | ||
| Tassa arūpakkhandhamahābhūtanāmarūpacittacetasikamahābhūtaāyatanavatthuvasena sattadhā mātikā nikkhittā. | A sevenfold summary is laid down for it according to immaterial aggregates, great primaries, mentality- materiality, consciousness and consciousness-concomitants, great primaries, bases, and physical [heart] basis, | ||
| Yathāha –"cattāro khandhā arūpino aññamaññaṃ atthipaccayena paccayo, cattāro mahābhūtā, okkantikkhaṇe nāmarūpaṃ aññamaññaṃ. | according as it is said: “The four immaterial aggregates are a condition, as presence condition, for each other. The four great primaries … are … for each other. At the time of descent into the womb mentality and materiality [are a condition, as presence condition,] for each other. | ||
| Cittacetasikā dhammā cittasamuṭṭhānānaṃ rūpānaṃ. | States of consciousness and consciousness-concomitants are … for the kinds of materiality originated by consciousness. | ||
| Mahābhūtā upādārūpānaṃ. | The four great primaries are … for derived materiality. | ||
| Cakkhāyatanaṃ cakkhuviññāṇadhātuyā - pe - kāyāyatanaṃ - pe - rūpāyatanaṃ - pe - phoṭṭhabbāyatanaṃ kāyaviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo. | The eye base is … for the eye-consciousness element [and for the states associated therewith]. The [ear base … nose base … tongue base …] body base is … for the body-consciousness element … The visible-data base [is … for the eye-consciousness element … The sound base … odour base … flavour base …] tangible-data base is a condition, as presence condition, for the body- consciousness element and for the states associated therewith. | ||
| Rūpāyatanaṃ - pe - phoṭṭhabbāyatanaṃ manodhātuyā taṃsampayuttakānañca dhammānaṃ. | The visible-data base … The [sound base … odour base … flavour base …] tangible-data base is a condition, as presence condition, for the mind element and for the states associated therewith. | ||
| Yaṃ rūpaṃ nissāya manodhātu ca manoviññāṇadhātu ca vattanti, taṃ rūpaṃ manodhātuyā ca manoviññāṇadhātuyā ca taṃsampayuttakānañca dhammānaṃ atthipaccayena paccayo"ti (paṭṭhā. 1.1.21). | The materiality with which as their support the mind element and mind-consciousness element occur is a condition, as presence condition, for the mind element, for the mind-consciousness element, and for the states associated therewith” (Paṭṭh I 6). | ||
| Pañhāvāre pana sahajātaṃ purejātaṃ pacchājātaṃ āhāraṃ indriyantipi nikkhipitvā sahajāte tāva "eko khandho tiṇṇannaṃ khandhānaṃ taṃsamuṭṭhānānañca rūpānaṃ atthipaccayena paccayo"tiādinā (paṭṭhā. 1.1.435) nayena niddeso kato, purejāte purejātānaṃ cakkhādīnaṃ vasena niddeso kato. | 97. But in the Question Section, after setting forth conascence, prenascence, postnascence, nutriment, and faculty, the description is given first under conascence in the way beginning, “One aggregate is a condition, as presence condition, for three aggregates and for materiality originated thereby” (Paṭṭh I 178). Under prenascence the description is given according to the prenascent eye and so on. | ||
| Pacchājāte purejātassa imassa kāyassa pacchājātānaṃ cittacetasikānaṃ paccayavasena niddeso kato. | Under postnascence the description is given according to postnascent consciousness and consciousness-concomitants as conditions for this body. | ||
| Āhārindriyesu "kabaḷīkāro āhāro imassa kāyassa atthipaccayena paccayo. | Under nutriments and faculties [respectively] the description is given thus: “Physical nutriment is a condition, as presence condition, for this body,” [541] | ||
| Rūpajīvitindriyaṃ kaṭattārūpānaṃ atthipaccayena paccayo"ti (paṭṭhā. 1.1.435) evaṃ niddeso katoti. | and “The material life faculty is a condition, as presence condition, for materiality due to kamma performed” (Paṭṭh I 178).16 |
Comm. NT: 16.
It may be noted that atthi has more than one use, among which the following two may be mentioned: (1) atthi (is) = upalabbhani... Все комментарии (1) |
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| 615.Attano anantarā uppajjamānānaṃ arūpadhammānaṃ pavattiokāsadānena upakārakā samanantaraniruddhā arūpadhammā natthipaccayo. | 98.(22) Immaterial states that, by their ceasing in contiguity [before], assist by giving opportunity to immaterial states that arise proximately (next) after them are absence conditions, | ||
| Yathāha –"samanantaraniruddhā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ natthipaccayena paccayo"ti. | according as it is said: “States of consciousness and consciousness-concomitants that have ceased in contiguity are a condition, as absence condition, for present states of consciousness and consciousness- concomitants” (Paṭṭh I 7). | ||
| Te eva vigatabhāvena upakārakattā vigatapaccayo. | 99. (23) Those same states, because they assist by their disappearance, are a disappearance condition, | ||
| Yathāha – "samanantaravigatā cittacetasikā dhammā paṭuppannānaṃ cittacetasikānaṃ dhammānaṃ vigatapaccayena paccayo"ti. | according as it is said: “States of consciousness and consciousness-concomitants that have disappeared in contiguity are a condition, as disappearance condition, for present states of consciousness and consciousness-concomitants” (Paṭṭh I 7). | ||
| Atthi paccayadhammā eva ca avigatabhāvena upakārakattā avigatapaccayoti veditabbā. | 100. (24) The same states that are presence condition, because they assist by their non-disappearance, should be understood as a non-disappearance condition. | ||
| Desanāvilāsena pana tathā vinetabbaveneyyavasena vā ayaṃ duko vutto, ahetukadukaṃ vatvāpi hetuvippayuttaduko viyāti. | Or this dyad is stated as an embellishment of teaching to suit the needs of those who are teachable, just as [in the Mātikā of the Dhammasaṅgaṇī] the “dissociated- from-cause dyad” is given after the “causeless dyad.” | ||
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Неведение обуславливает волевые конструкции Таблица Палийский оригинал |
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| 616.Evamimesu catuvīsatiyā paccayesu ayaṃ avijjā, | 101. Now, as regards these twenty-four conditions: ignorance | ||
| Paccayo hoti puññānaṃ, duvidhānekadhā pana; | For those of merit Is a condition in two ways | ||
| Paresaṃ pacchimānaṃ sā, ekadhā paccayo matāti. | And for the next in many ways But for the last kind only once. | ||
| Tattha puññānaṃ duvidhāti ārammaṇapaccayena ca upanissayapaccayena cāti dvedhā paccayo hoti. | 102. Herein, for those of merit ignorance is a condition in two ways: it is a condition in two ways, namely, as object condition and as decisive-support condition. | ||
| Sā hi avijjaṃ khayato vayato sammasanakāle kāmāvacarānaṃ puññābhisaṅkhārānaṃ ārammaṇapaccayena paccayo hoti. | For ignorance is a condition, as object condition, for formations of merit of the sense sphere at the time of comprehending [by means of insight] ignorance as liable to destruction and fall; | ||
| Abhiññācittena samohacittaṃ jānanakāle rūpāvacarānaṃ. | and it is likewise for those of the fine-material sphere at the time of knowing a confused mind by means of direct-knowledge consciousness [through penetrating others’ minds, and so on]. | ||
| Avijjāsamatikkamatthāya pana dānādīni ceva kāmāvacarapuññakiriyavatthūni pūrentassa, rūpāvacarajjhānāni ca uppādentassa dvinnampi tesaṃ upanissayapaccayena paccayo hoti. | But it is a condition, as decisive- support condition, in two cases, that is to say, [for the sense-sphere formation] in one who, for the purpose of surmounting ignorance, fulfils the various instances of sense-sphere merit-making consisting in giving, etc., and [for the fine-material- sphere formation] in one who arouses the fine-material jhānas [for the same purpose]. | ||
| Tathā avijjāsammūḷhattā kāmabhavarūpabhavasampattiyo patthetvā tāneva puññāni karontassa. | Likewise in one who effects that merit while aspiring to the delight of sense-sphere becoming and fine-material becoming because he is confused by ignorance. | ||
| Anekadhā pana paresanti apuññābhisaṅkhārānaṃ anekadhā paccayo hoti. | 103. And for the next in many ways: it is a condition for formations of demerit in many ways. | ||
| Kathaṃ? | How? | ||
| Esā hi avijjaṃ ārabbha rāgādīnaṃ uppajjanakāle ārammaṇapaccayena, garuṃkatvā assādanakāle ārammaṇādhipatiārammaṇūpanissayehi, avijjāsammūḷhassa anādīnavadassāvino pāṇātipātādīni karontassa upanissayapaccayena, dutiyajavanādīnaṃ anantarasamanantaraanantarūpanissayāsevananatthivigatapaccayehi, yaṃkiñci akusalaṃ karontassa hetu sahajāta aññamañña nissaya sampayutta atthi avigatapaccayehīti anekadhā paccayo hoti. | As object condition at the time of the arising of greed, etc., contingent upon ignorance; as object-predominance and object-decisive-support respectively at the times of giving importance [to ignorance] and enjoying [it]; as decisive-support in one who, being confused by ignorance and unaware of danger, kills living things, etc.; as proximity, contiguity, proximity-decisive- support, repetition, absence, and disappearance, for the second impulsion and those that follow; as root-cause, conascence, mutuality, support, association, presence, and non-disappearance, in one doing anything unprofitable. It is thus a condition in many ways. | ||
| Pacchimānaṃ sā ekadhā paccayo matāti āneñjābhisaṅkhārānaṃ upanissayapaccayeneva ekadhā paccayo matā. | 104. But for the last kind only once: [542] it is reckoned as a condition in one way, namely, as decisive-support condition only, for formations of the imperturbable. | ||
| So panassā upanissayabhāvo puññābhisaṅkhāre vuttanayeneva veditabboti. | But its relation as decisive-support condition should be understood as stated under formations of merit. | ||
| 617.Etthāha – kiṃ panāyamekāva avijjā saṅkhārānaṃ paccayo, udāhu aññepi paccayā santīti? | 105.Here it may be asked: But how is this? Is ignorance the only condition for formations, or are there other conditions? | ||
| Kiṃ panettha, yadi tāva ekāva, ekakāraṇavādo āpajjati. | What is the position here? For firstly, if it is the only one, there follows the assertion of a single cause;17 |
Comm. NT: 17.
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| Athaññepi santi, "avijjāpaccayā saṅkhārā"ti ekakāraṇaniddeso nupapajjatīti? | but then if there are others, the description of it as a single cause, namely, “With ignorance as condition there are formations,” is incorrect— | ||
| Na nupapajjati. | It is not incorrect. | ||
| Kasmā? | Why not? | ||
| Yasmā – | Here is the reason: | ||
| Ekaṃ na ekato idha, nānekamanekatopi no ekaṃ; | Nor from a single cause arise One fruit or many, nor one fruit from many; | ||
| Phalamatthi atthi pana eka-hetuphaladīpane attho. | ’Tis helpful, though, to utilize One cause and fruit as representative. | ||
| Ekato hi kāraṇato na idha kiñci ekaṃ phalamatthi, na anekaṃ. | 106. Here there is no single or multiple fruit of any kind from a single cause, | ||
| Nāpi anekehi kāraṇehi ekaṃ. | nor a single fruit from multiple causes, | ||
| Anekehi pana kāraṇehi anekameva hoti. | but only multiple fruit from multiple causes. | ||
| Tathā hi anekehi utupathavībījasalilasaṅkhātehi kāraṇehi anekameva rūpagandharasādikaṃ aṅkurasaṅkhātaṃ phalaṃ uppajjamānaṃ dissati. | So from multiple causes, in other words, from temperature, earth, seed, and moisture, is seen to arise a multiple fruit, in other words, the shoot, which has visible form, odour, taste, and so on. | ||
| Yaṃ panetaṃ "avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇa"nti ekekahetuphaladīpanaṃ kataṃ, tattha attho atthi, payojanaṃ vijjati. | But one representative cause and fruit given in this way, “With ignorance as condition there are formations; with formations as condition, consciousness,” have a meaning and a use. | ||
| Bhagavā hi katthaci padhānattā, katthaci pākaṭattā, katthaci asādhāraṇattā desanāvilāsassa ca veneyyānañca anurūpato ekameva hetuṃ vā phalaṃ vā dīpeti. | 107. For the Blessed One employs one representative cause and fruit when it is suitable for the sake of elegance in instruction and to suit the idiosyncrasies of those susceptible of being taught. And he does so in some instances because it is a basic factor, and in some instances because it is the most obvious, and in some instances because it is not common to all. | ||
| "Phassapaccayā vedanā"ti hi padhānattā ekameva hetuphalamāha. | In the passage “With contact as condition, feeling” (M I 261) he mentions a single cause and fruit because they are basic factors. | ||
| Phasso hi vedanāya padhānahetu yathāphassaṃ vedanā vavatthānato. | For contact is the basic cause of feeling since the kinds of feeling are defined according to the kinds of contact [as “eye-contact-born feeling” and so on], | ||
| Vedanā ca phassassa padhānaphalaṃ yathāvedanaṃ phassavavatthānato. | and feeling is contact’s basic fruit since contact is defined according to the kinds of feeling [that it produces]. | ||
| "Semhasamuṭṭhānā ābādhā"ti (a. ni. 10.60) pākaṭattā ekaṃ hetumāha. | He mentions a single cause in the passage “Disease due to phlegm” (A V 110) because that is the most obvious. | ||
| Pākaṭo hi ettha semho, na kammādayo. | For here what is obvious is the phlegm, not the kamma, etc., [mentioned later in the same sutta]. | ||
| "Ye keci, bhikkhave, akusalā dhammā, sabbe te ayonisomanasikāramūlakā"ti asādhāraṇattā ekaṃ hetumāha. | He mentions a single cause in the passage “Bhikkhus, any states whatever that are unprofitable are all rooted in unwise attention” (cf. S V 91) because it is not common to all. | ||
| Asādhāraṇo hi ayonisomanasikāro akusalānaṃ, sādhāraṇāni vatthārammaṇādīnīti. | For unwise attention to unprofitable things is not common to all [states] in the way that, say, physical basis and object are common to all. | ||
| Tasmā ayamidha avijjā vijjamānesupi aññesu vatthārammaṇasahajātadhammādīsu saṅkhārakāraṇesu "assādānupassino taṇhā pavaḍḍhatī"ti (saṃ. ni. 2.52) ca "avijjāsamudayā āsavasamudayo"ti (ma. ni. 1.104) ca vacanato aññesampi taṇhādīnaṃ saṅkhārahetūnaṃ hetūti padhānattā, "avidvā, bhikkhave, avijjāgato puññābhisaṅkhārampi abhisaṅkharotī"ti pākaṭattā, asādhāraṇattā ca saṅkhārānaṃ hetubhāvena dīpitāti veditabbā. | 108. Consequently, although other causes of formations such as physical basis and object, conascent states, etc., are actually existent, still ignorance may be understood as the representative cause of formations [firstly] because it is the basic factor as the cause of other causes of formations such as craving, etc., as it is said: “Craving increases in one who dwells seeing enjoyment” (S II 84), and “With the arising of ignorance there is the arising of cankers” (M I 55); and again because it is the most obvious, “Not knowing, bhikkhus, in ignorance, he forms the formation of merit” (cf. S II 82); and lastly because it is not common to all. | ||
| Eteneva ca ekekahetuphaladīpanaparihāravacanena sabbattha ekekahetuphaladīpane payojanaṃ veditabbanti. | So the use of one representative cause and fruit should in each instance be understood according to this explanation of it. 18 |
Comm. NT: 18.Parihāra-vacana—“explanation”: not in PED in this sense. Все комментарии (1) |
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| 618.Etthāha – evaṃ santepi ekantāniṭṭhaphalāya sāvajjāya avijjāya kathaṃ puññāneñjābhisaṅkhārapaccayattaṃ yujjati? | 109. Here it may be said: “We admit that. But ignorance is reprehensible and has entirely undesirable fruit. How then can it rightly be a condition for formations of merit and of the imperturbable? | Здесь можно сказать: "Хорошо, пусть так. Но неведение заслуживает осуждения и её плод целиком и полностью нежелателен. Как возможно, что оно может быть условием для волевых конструкций, проявляющихся в виде добродетельных поступков и волевых конструкций, приводящих к непоколебимому? | |
| Na hi nimbabījato ucchu uppajjatīti. | Sugarcane does not grow from [bitter] nimba seeds.” | Ведь сахарный тростник не вырастает из семян горького растения нимба?". | |
| Kathaṃ na yujjissati? | Why should it not be right? | ||
| Lokasmiñhi – | For in the world [that is, even among thinkers outside the Dispensation it is recognized that] | ||
| Viruddho cāviruddho ca, sadisāsadiso tathā; | Both as opposed and unopposed A state’s conditions may be found, | ||
| Dhammānaṃ paccayo siddho, vipākā eva te ca na. | And both as like and unlike too: That does not make it their result. | ||
| Dhammānaṃ hi ṭhānasabhāvakiccādiviruddho cāviruddho ca paccayo loke siddho. | 110. It is established in the world that when states have a condition, it may be opposed or unopposed to them as to presence, individual essence, function, and so on. | ||
| Purimacittaṃ hi aparacittassa ṭhānaviruddho paccayo, purimasippādisikkhā ca pacchā pavattamānānaṃ sippādikiriyānaṃ. | For a preceding consciousness is a condition, opposed as to presence, for the succeeding consciousness; and the preceding training is a condition likewise for the plying of crafts, etc., which take place subsequently. | ||
| Kammaṃ rūpassa sabhāvaviruddho paccayo, khīrādīni ca dadhiādīnaṃ. | Kamma is a condition, opposed as to individual essence, for materiality; and so are milk, etc., for curds, and so on. | ||
| Āloko cakkhuviññāṇassa kiccaviruddho, guḷādayo ca āsavādīnaṃ. | Light is a condition, opposed as to function, for eye-consciousness; and so are molasses, etc., for intoxicants, and so on. | ||
| Cakkhurūpādayo pana cakkhuviññāṇādīnaṃ ṭhānāviruddhā paccayā. | But eye-cum-visible-data, etc., are respectively a condition, unopposed as to presence, for eye-consciousness, and so on. | ||
| Purimajavanādayo pacchimajavanādīnaṃ sabhāvāviruddhā kiccāviruddhā ca. | And the first impulsion, and those that follow, are a condition, unopposed as to individual essence and function, for the impulsions that follow them. | ||
| Yathā ca viruddhāviruddhā paccayā siddhā, evaṃ sadisāsadisāpi. | And just as conditions operate as opposed and unopposed, so also they operate as like and unlike. | ||
| Sadisameva hi utuāhārasaṅkhātaṃ rūpaṃ rūpassa paccayo, sālibījādīni ca sāliphalādīnaṃ. | Materiality—for example, temperature and nutriment—is a condition for materiality: the like for the like. And so are paddy seeds, etc., for paddy crops, and so on. | ||
| Asadisampi rūpaṃ arūpassa, arūpañca rūpassa paccayo hoti, golomāviloma-visāṇa-dadhitilapiṭṭhādīni ca dubbā-sarabhūtiṇakādīnaṃ. | The material is a condition for the immaterial, and so is the immaterial for the material: the unlike for the like. And so are ox hair and ram’s hair, horns, curd, and sesame flour, etc., respectively for dabba grass, reeds, bhūtanaka grass, and so on. 19 |
Comm. NT: 19. Avi—“a goat or sheep”: not in PED. The Vism text reads “golomāvilomavisāṇa- dadhitilapiṭṭhādīni ca dubbāsarabhūtanakādīnaṃ.”
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| Yesañca dhammānaṃ te viruddhāviruddhasadisāsadisapaccayā, na te dhammā tesaṃ dhammānaṃ vipākā eva. | And those states for which these are the opposed and unopposed, like and unlike, conditions are not the results of these states as well. | ||
| Iti ayaṃ avijjā vipākavasena ekantāniṭṭhaphalā, sabhāvavasena ca sāvajjāpi samānā sabbesampi etesaṃ puññābhisaṅkhārādīnaṃ yathānurūpaṃ ṭhānakiccasabhāvaviruddhāviruddhapaccayavasena, sadisāsadisapaccayavasena ca paccayo hotīti veditabbā. | 111. So although this ignorance has entirely undesirable fruit for its result and is reprehensible in its individual essence, yet it should be understood as a condition, opposed or unopposed and like or unlike as the case may be, as to presence, function, and individual essence, for all these formations of merit, etc. | Таким образом, хотя это неведение имеет полностью нежелательный плод в качестве последствия и по сути полностью заслуживает осуждения, его следует понимать как условие, противостоящее или непротивостоящее, схожее или отличающееся в каждом конкретном случае в части присутствия, функции и сущности для всех этих волевых конструкций, проявляющихся в виде добродетельных поступков и прочего. | |
| So cassā paccayabhāvo "yassa hi dukkhādīsu avijjāsaṅkhātaṃ aññāṇaṃ appahīnaṃ hoti, so dukkhe tāva pubbantādīsu ca aññāṇena saṃsāradukkhaṃ sukhasaññāya gahetvā tassa hetubhūte tividhepi saṅkhāre ārabhatī"tiādinā nayena vutto eva. | And its state as a condition has already been given in the way beginning, “For when unknowing—in other words, ignorance—of suffering, etc., is unaban- doned in a man, owing firstly to his unknowing about suffering and about the past, etc., then be believes the suffering of the round of rebirths to be pleasant and he embarks upon the three kinds of formations, which are the cause of that very suffering” (§62). | И его состояние как условия уже давалось следующим образом: "Ведь когда незнание, называющееся неведением, страдания и прочего в человеке не устранено из-за его незнания о страдании и о прошлом и т.д., то он верит в том, что страдание в круге перерождения является приятным и он прибегает к трём видам волевых конструкций, являющихся причиной того самого страдания". | |
| 619.Apica ayaṃ aññopi pariyāyo – | 112. Moreover, there is this way of explanation as well: | И также есть ещё один способ объяснения: | |
| Cutūpapāte saṃsāre, saṅkhārānañca lakkhaṇe; | Now, when a man is ignorant Of death and rebirth and the round, | Когда человек невежественен о смерти, перерождении и круге бытия | |
| Yo paṭiccasamuppanna-dhammesu ca vimuyhati. | The characteristics of the formed, Dependently-arisen states, [544] | Характеристиках конструированного, обусловленно возникших явлениях | |
| Abhisaṅkharoti so ete, saṅkhāre tividhe yato; | And in his ignorance he forms Formations of this triple kind, | И в своём неведении он конструирует три вида волевых конструкций | |
| Avijjā paccayo tesaṃ, tividhānampayaṃ tatoti. | Then ignorance itself will be Condition for each of the three. | Тогда неведение само будет условием для каждого из трёх. | |
| Kathaṃ pana yo etesu vimuyhati, so tividhepete saṅkhāre karotīti ce. | 113. But how does a man who is confused about these things perform these three kinds of formations? | Но как человек, заблуждающийся на эти темы творит эти три вида волевых конструкций? | |
| Cutiyā tāva vimūḷho "sabbattha khandhānaṃ bhedo maraṇa"nti cutiṃ agaṇhanto "satto marati, sattassa dehantarasaṅkamana"ntiādīni vikappeti. | Firstly, when he is confused about death, instead of taking death thus, “Death in every case is break-up of aggregates,” he figures that it is a [lasting] being that dies, that it is a [lasting] being’s transmigration to another incarnation, and so on. | Заблуждаясь о смерти, вместо того чтобы считать смерть разрушением совокупностей во всех случаях, он представляет, что имеет место переселение вечной сущности в другое воплощение и т.п, | |
| Upapāte vimūḷho "sabbattha khandhānaṃ pātubhāvo jātī"ti upapātaṃ agaṇhanto "satto upapajjati, sattassa navasarīrapātubhāvo"tiādīni vikappeti. | 114. When he is confused about reappearance, instead of taking rebirth thus, “Birth in every case is manifestation of aggregates,” he figures that it is a lasting being’s manifestation in a new body. | Заблуждаясь о возрождении, вместо того, чтобы считать возрождение проявлением совокупностей во всех случаях, он представляет, что это проявление вечного существа (вечной сущности) в новом теле. | |
| Saṃsāre vimūḷho yo esa, | 115. when he is confused about the round of rebirths, | Тот кто заблуждается о круге бытия | |
| "Khandhānañca paṭipāṭi, dhātuāyatanāna ca; | The endless chain of aggregates, Of elements, of bases too, | "Бесконечная последовательность совокупностей, первоэлементов и сфер чувств | |
| Abbocchinnaṃ vattamānā, saṃsāroti pavuccatī"ti. – | That carries on unbrokenly Is what is called “the round of births,” | идущая непрерывно, зовётся кругом бытия" | |
| Evaṃ vaṇṇito saṃsāro, taṃ evaṃ agaṇhanto "ayaṃ satto asmā lokā paraṃ lokaṃ gacchati, parasmā lokā imaṃ lokaṃ āgacchatī"tiādīni vikappeti. | instead of taking the round of rebirths as pictured thus, he figures that it is a lasting being that goes from this world to another world, that comes from another world to this world. | - вместо понимания круга бытия как объяснено здесь, он представляет, что есть вечное существо, которое переходит из этого мира в другой мир и которое приходит из того мира в этот мир. | |
| Saṅkhārānaṃ lakkhaṇe vimūḷho saṅkhārānaṃ sabhāvalakkhaṇaṃ sāmaññalakkhaṇañca agaṇhanto saṅkhāre attato attaniyato dhuvato sukhato subhato vikappeti. | 116. When he is confused about the characteristics of formations, instead of apprehending their specific and general characteristics, he figures that formations are self, belong to a self, are lasting, pleasant, beautiful. | Заблуждаясь о характеристиках конструированного, вместо понимания их общих и конкретных характеристик он представляет, что конструированное является им самим, принадлежит ему самому, вечное, приятное и красивое. | |
| Paṭiccasamuppannadhammesu vimūḷho avijjādīhi saṅkhārādīnaṃ pavattiṃ agaṇhanto "attā jānāti vā na jānāti vā, so eva karoti ca kāreti ca. | 117. When he is confused about dependently-arisen states, instead of taking the occurrence of formations to be due to ignorance, etc., he figures that it is a self that knows or does not know, that acts and causes action, | Заблуждаясь об обусловленно возникших явлениях, вместо понимания, что волевые конструкции существуют благодаря неведению и т.д. он представляет "я знаю или не знаю, я поступаю и побуждаю к поступкам, | |
| So paṭisandhiyaṃ upapajjati, tassa aṇuissarādayo kalalādibhāvena sarīraṃ saṇṭhapento indriyāni sampādenti. | that appears in rebirth- linking, and he figures that atoms, an Overlord, etc., shape its body in the various states of the embryo and endow it with faculties, | я проявляюсь при воссоединении ума", и он представляет как атомы, (или) властитель мира и (или) прочее формируют его тело в различных состояниях эмбриона и наделяют его способностями восприятия, | |
| So indriyasampanno phusati, vediyati, taṇhīyati, upādiyati, ghaṭiyati. | and that when it has been endowed with faculties it touches, feels, craves, clings, and endeavours, | и когда он был таким образом наделён способностями восприятия, он соприкасается, испытывает, жаждет, присваивает и устремляется, | |
| So puna bhavantare bhavatī"ti vā, "sabbe sattā niyatisaṅgatibhāvapariṇatā"ti (dī. ni. 1.168) vā vikappeti. | and that it becomes anew in the next becoming; or he figures thus, “All beings … [are] moulded by fate, coincidence and nature” (D I 53). | и он появляется снова в новом состоянии бытия. Или же он представляет себе так: "Все существа ... формируются судьбой, случаем и природой". | |
| So avijjāya andhīkato evaṃ vikappento yathā nāma andho pathaviyaṃ vicaranto maggampi amaggampi thalampi ninnampi samampi visamampi paṭipajjati, evaṃ puññampi apuññampi āneñjābhisaṅkhārampi abhisaṅkharotīti. | 118. Thus he figures, blinded by ignorance. He is like a blind man who wanders about the earth, encountering now right and now wrong paths, now heights and now hollows, now even and now uneven ground, and so he forms formations now of merit, now of demerit, now imperturbable. | Вот так он [всё] представляет, ослеплённый неведением. Он подобен слепому человеку, скитающемуся по земле, встречающий то правильные, то неправильные пути, то возвышенности то низины, то равнины, то неровную поверхность, и также он конструирует то волевые конструкции, проявляющиеся в виде добродетельных поступков, то волевые конструкции, проявляющиеся в виде дурных поступков то волевые конструкции, проявляющиеся в виде непоколебимого. | |
| Tenetaṃ vuccati – | 119. Hence this is said: | ||
| "Yathāpi nāma jaccandho, naro apariṇāyako; | As one born blind, who gropes along Without assistance from a guide, | ||
| Ekadā yāti maggena, ummaggenāpi ekadā. | Chooses a road that may be right At one time, at another wrong, | ||
| "Saṃsāre saṃsaraṃ bālo, tathā apariṇāyako; | So while the foolish man pursues The round of births without a guide, | ||
| Karoti ekadā puññaṃ, apuññamapi ekadā. | Now to do merit he may choose And now demerit in such plight. | ||
| "Yadā ca ñatvā so dhammaṃ, saccāni abhisamessati; | But when the Dhamma he comes to know And penetrates the truths besides, | ||
| Tadā avijjūpasamā, upasanto carissatī"ti. | Then ignorance is put to flight At last, and he in peace may go. | ||
| Ayaṃ "avijjāpaccayā saṅkhārā"ti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause, “With ignorance as condition there are formations. | ||
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Волевые конструкции обуславливают сознание Таблица Палийский оригинал |
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| 620.Saṅkhārapaccayā viññāṇapade – viññāṇanti cakkhuviññāṇādi chabbidhaṃ. | 120. In the clause, with formations as condition, consciousness, consciousness is sixfold as eye-consciousness, and so on. | В выражении "волевые конструкции обуславливают сознание" сознание означает шесть видов сознания - зрительное и прочее. | |
| Tattha cakkhuviññāṇaṃ kusalavipākaṃ akusalavipākanti duvidhaṃ hoti. | Herein, eye-consciousness is twofold, namely, profitable [kamma-]resultant and unprofitable [kamma-]resultant (see Table II for bracketed numbers that follow). | Здесь зрительное сознание подразделяется на 2 вида: благотворное являющееся результатом [каммы] и неблаготворное являющееся результатом [каммы]. | |
| Tathā sotaghānajivhākaāyaviññāṇāni. | Likewise ear-, nose-, tongue-, and body-consciousness ((34)–(38) and (50)–(54)). | Аналогично со слуховым, обонятельным, вкусовым и осязательным сознанием. | |
| Manoviññāṇaṃ kusalākusalavipākā dve manodhātuyo, tisso ahetukamanoviññāṇadhātuyo, aṭṭha sahetukāni kāmāvacaravipākacittāni, pañca rūpāvacarāni, cattāri arūpāvacarānīti bāvīsatividhaṃ hoti. | But mind-consciousness is twenty- two-fold, namely, the two profitable and unprofitable resultant mind elements ((39) and (55)), the three root-causeless mind-consciousness elements ((40), (41) and (56)), the eight sense-sphere resultant consciousnesses with root-cause ((42)–(49)), the five of the fine-material sphere ((57)–(61)), and the four of the immaterial sphere ((62)–(65)). | Но сознание рассудка подразделяется на 22 вида, а именно: двойка из благотворного и неблаготворного элемента рассудка являющегося результатом, тройка элементов сознания рассудка с отсутствием корневой причины, восьмёрка видов сознания с наличием корневой причины мира страсти, пятёрка тонкоматериального мира, и четвёрка нематериального мира. | |
| Iti imehi chahi viññāṇehi sabbānipi bāttiṃsa lokiyavipākaviññāṇāni saṅgahitāni honti. | So all the thirty-two mundane resultant consciousnesses ((34)–(65)) are included by these six kinds of consciousness. | В эти шесть разновидностей сознания включаются все 32 мирских видов сознания, являющихся результатом. | |
| Lokuttarāni pana vaṭṭakathāya na yujjantīti na gahitāni. | But the supramundane kinds do not belong to the exposition of the round [of becoming], and so they are not included. | Но надмирские разновидности не относятся к объяснению круга бытия, поэтому они не включаются. | |
| Tattha siyā "kathaṃ panetaṃ jānitabbaṃ idaṃ vuttappakāraṃ viññāṇaṃ saṅkhārapaccayā hotī"ti? | 121. Here it may be asked: “But how is it to be known that this consciousness of the kind stated actually has formations as its condition?” | Здесь можно спросить: "Но как можно узнать, что волевые конструкции действительно обуславливают сознание обозначенного вида?". | |
| Upacitakammābhāve vipākābhāvato. | —Because there is no kamma-result when there is no stored-up kamma. | - Потому что нет результата каммы при отсутствии накопленной каммы. |
Upacitakamma - это видимо накопленная камма (совершённые поступки), последствия (плоды) которой ещё не проявились Все комментарии (1) |
| Vipākaṃ hetaṃ, vipākañca na upacitakammābhāve uppajjati. | For this consciousness is kamma-result, and kamma-result does not arise in the absence of stored-up kamma. | Ведь это сознание является результатом каммы, и результат каммы не появляется при отсутствии накопленной каммы. | |
| Yadi uppajjeyya sabbesaṃ sabbavipākāni uppajjeyyuṃ, na ca uppajjantīti jānitabbametaṃ saṅkhārapaccayā idaṃ viññāṇaṃ hotīti. | If it did, then all kinds of kamma-resultant consciousnesses would arise in all kinds of beings, and they do not do so. This is how it should be known that such consciousness has formations as its condition. | Если бы он появлялся, то все виды сознания, являющиеся результатом каммы возникали бы у всех видов существ, а этого не происходит. Вот как следует понимать, что волевые конструкции обуславливают такое сознание. | |
| Katarasaṅkhārapaccayā kataraṃ viññāṇanti ce. | 122. But which kind of consciousness has which kind of formations as its condition? | Но какой вид волевых конструкций обуславливает какой вид сознания? | |
| Kāmāvacarapuññābhisaṅkhārapaccayā tāva kusalavipākāni pañca cakkhuviññāṇādīni, manoviññāṇe ekā manodhātu, dve manoviññāṇadhātuyo, aṭṭha kāmāvacaramahāvipākānīti soḷasa. | Firstly, the following sixteen kinds arise with the sense-sphere formation of merit as condition: the five profitable resultants beginning with eye- consciousness ((34)–(38)), and in the case of mind-consciousness one kind of mind element (39) and two kinds of mind-consciousness element ((40)–(41)), and the eight kinds of sense-sphere resultant ((42)–(49)), | ||
| Yathāha – | according as it is said: | ||
| "Kāmāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ … vipākā manodhātu uppannā hoti. | Owing to profitable kamma of the sense sphere having been performed, stored up, resultant eye-consciousness” (Dhs §431), “ear-, nose-, tongue-, body- consciousness” (Dhs §443), “resultant mind element arises” (Dhs §455), | ||
| Somanassasahagatā manoviññāṇadhātu uppannā hoti. | “mind- consciousness element accompanied by joy arises” (Dhs §469), | ||
| Upekkhāsahagatā manoviññāṇadhātu uppannā hoti. | “mind- consciousness element accompanied by equanimity arises” (Dhs §484), | ||
| Somanassasahagatā ñāṇasampayuttā. | “accompanied by joy and associated with knowledge … | ||
| Somanassasahagatā ñāṇasampayuttā sasaṅkhārena. | accompanied by joy, associated with knowledge and prompted … | ||
| Somanassasahagatā ñāṇavippayuttā. | accompanied by joy and dissociated from knowledge … | ||
| Somanassasahagatā ñāṇavippayuttā sasaṅkhārena. | accompanied by joy, dissociated from knowledge and prompted … | ||
| Upekkhāsahagatā ñāṇasampayuttā. | accompanied by equanimity and associated with knowledge … | ||
| Upekkhāsahagatā ñāṇasampayuttā sasaṅkhārena. | accompanied by equanimity, associated with knowledge and prompted … | ||
| Upekkhāsahagatā ñāṇavippayuttā. | accompanied by equanimity and dissociated from knowledge … | ||
| Upekkhāsahagatā ñāṇavippayuttā sasaṅkhārenā"ti (dha. sa. 431, 498). | accompanied by equanimity, dissociated from knowledge and prompted” (Dhs §498). | ||
| Rūpāvacarapuññābhisaṅkhārapaccayā pana pañca rūpāvacaravipākāni. | 123. There are five kinds of resultant fine-material-sphere consciousness ((57)– (61)) with the fine-material-sphere formation of merit as condition, | ||
| Yathāha – | according as it is said: | ||
| "Tasseva rūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ vivicceva kāmehi paṭhamaṃ jhānaṃ - pe - pañcamaṃ jhānaṃ upasampajja viharatī"ti (dha. sa. 499). | “Owing to that same profitable kamma of the fine-material sphere having been performed, stored up, [by the development of that same profitable jhāna,] [546] secluded from sense desires … he enters upon and dwells in the resultant first jhāna … fifth jhāna” (Dhs §499). | ||
| Evaṃ puññābhisaṅkhārapaccayā ekavīsatividhaṃ viññāṇaṃ hoti. | 124. There are seven kinds of consciousness with the formation of demerit as condition: | ||
| Apuññābhisaṅkhārapaccayāpana akusalavipākāni pañca cakkhuviññāṇādīni, ekā manodhātu, ekā manoviññāṇadhātūti evaṃ sattavidhaṃ viññāṇaṃ hoti. | the five unprofitable resultants beginning with eye-consciousness ((50)–(54)), one mind element (55), and one mind-consciousness element (56), | ||
| Yathāha – | according as it is said: | ||
| "Akusalassa kammassa kaṭattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti… sota… ghāna… jivhā… kāyaviññāṇaṃ… vipākā manodhātu vipākā manoviññāṇadhātu uppannā hotī"ti (dha. sa. 556). | “Because of unprofitable kamma having been performed and stored up, resultant eye-consciousness has arisen … ear- … nose- … tongue- … body-consciousness has arisen” (Dhs §556), “resultant mind element” (Dhs §562), “resultant mind-consciousness element has arisen” (Dhs §564). | ||
| Āneñjābhisaṅkhārapaccayā pana cattāri arūpavipākānīti evaṃ catubbidhaṃ viññāṇaṃ hoti. | 125.There are four kinds of immaterial resultant consciousness ((62)–(65)) with the formation of the imperturbable as condition, | ||
| Yathāha – | according as it is said: | ||
| "Tasseva arūpāvacarassa kusalassa kammassa kaṭattā upacitattā vipākaṃ sabbaso rūpasaññānaṃ samatikkamā ākāsānañcāyatanasaññāsahagataṃ - pe - viññāṇañcā - pe - ākiñcaññā - pe - nevasaññānāsaññāyatanasahagataṃ sukhassa ca dukkhassa ca pahānā catutthaṃ jhānaṃ upasampajja viharatī"ti (dha. sa. 501). | “Owing to that same profitable kamma of the immaterial sphere having been performed, stored up [by the development of that same profitable immaterial jhāna, with the abandoning of bodily pleasure and pain … he enters upon and dwells in the resultant fourth jhāna, which,] with the complete surmounting of perceptions of material form … is accompanied by the base consisting of boundless space” (Dhs §501), “accompanied by the base consisting of boundless consciousness” (Dhs §502), “accompanied by the base consisting of nothingness” (Dhs §503), “accompanied by the base consisting of neither perception nor non-perception” (Dhs §504). | ||
| 621.Evaṃ yaṃ saṅkhārapaccayā yaṃ viññāṇaṃ hoti, taṃ ñatvā idānissa evaṃ pavatti veditabbā – sabbameva hi idaṃ pavattipaṭisandhivasena dvedhā pavattati. | 126. After knowing what kind of consciousness has what formations as its condition, one should now understand how it occurs as follows. Now, this resultant consciousness all occurs in two ways, namely, (a) in the course of an individual existence (or continuity), and (b) at the rebirth-linking [moment]. | Узнав какие разновидности сознания обусловлены какими волевыми конструкциями, следует понять как это происходит следующим образом. Всё это результирующее сознание происходит двумя способами: (1) в процессе существования (непрерывности) индивидуума и (2) при воссоединении ума. |
Ну вот это уже вносит некоторую ясность. В МН9 сознание объясняется просто как 6 видов сознания, а тут ещё и добавляется момент ума воссоединения. Суд... Все комментарии (1) |
| Tattha dve pañcaviññāṇāni, dve manodhātuyo, somanassasahagatā ahetukamanoviññāṇadhātūti imāni terasa pañcavokārabhave pavattiyaññeva pavattanti. | Herein, there are the two fivefold consciousnesses ((34)–(38) and (50)–(54)), two mind elements ((39) and (55)), and root-causeless mind-consciousness element accompanied by joy (40), that is, thirteen which occur only in the course of an existence in the five-constituent kind of becoming.20 |
Comm. NT: 20. For five-constituent becoming, etc., see §§253–54.
cf. §180. Все комментарии (1) |
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| Sesāni ekūnavīsati tīsu bhavesu yathānurūpaṃ pavattiyampi paṭisandhiyampi pavattanti. | The remaining nineteen occur in the three kinds of becoming, either in the course of an existence or at rebirth-linking, as appropriate. | ||
| Kathaṃ? | How? | ||
| Kusalavipākāni tāva cakkhuviññāṇādīni pañca kusalavipākena akusalavipākena vā nibbattassa yathākkamaṃ paripākaṃ upagatindriyassa cakkhādīnaṃ āpāthagataṃ iṭṭhaṃ iṭṭhamajjhattaṃ vā rūpādiārammaṇaṃ ārabbha cakkhādipasādaṃ nissāya dassanasavanaghāyanasāyanaphusanakiccaṃ sādhayamānāni pavattanti. | 127. Firstly, in one who has been reborn by means of either profitable-result or unprofitable result: according as his faculties mature, so the five profitable- resultant eye-, etc., consciousnesses occur accomplishing the respective functions of seeing, hearing, smelling, tasting, and touching ((d)–(h)), contingent respectively upon a desirable or desirable-neutral visible datum, etc., as object that has come into the focus of the eye, etc., and having the sensitivity of the eye, etc., as [material] support. | В том, кто родился благодаря благотворному результату или неблаготворному результату: по мере развития способностей восприятия у него возникают пять видов благотворных результирующих видов сознания зрения... осязания, исполняющих соответствующие функции зрения... осязания, зависящие от желаемых или нежелаемых зрительных образов... осязаемых объектов как объектов, попавших в поле зрения глаза и прочего и имеющие чувствительность глаза и прочего как поддержку. | |
| Tathā akusalavipākāni pañca. | And likewise the five unprofitable-resultant consciousnesses; | Аналогично с неблаготворными результирующими видами сознания. | |
| Kevalañhi tesaṃ aniṭṭhaṃ aniṭṭhamajjhattaṃ vā ārammaṇaṃ hoti. | that the visible data, etc., as object for these are undesirable or undesirable-neutral. | Единственным отличием является то, что зрительные образы... осязаемые объекты, являющиеся объектом для сознания, являются нежелательными или нежелательно-нейтральными. | |
| Ayameva viseso. | - the only difference being this. | ||
| Dasapi cetāni niyatadvārārammaṇavatthuṭṭhānāni niyatakiccāneva ca bhavanti. | And these ten are invariable as to their door, object, physical basis, and position [in the cognitive series], and invariable as to their functions. | ||
| Tato kusalavipākānaṃ cakkhuviññāṇādīnaṃ anantarā kusalavipākā manodhātu tesaṃyeva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya sampaṭicchanakiccaṃ sādhayamānā pavattati. | 128. After that, next to the profitable-resultant eye-, etc., consciousness, the profitable-resultant mind element (39) occurs accomplishing the function of receiving (i), contingent upon the same object as that of the former, and having the heart-basis as support. And next after the unprofitable-resultant eye-, etc., consciousness, | ||
| Tathā akusalavipākānaṃ anantarā akusalavipākā. | the unprofitable-resultant mind element (55) occurs likewise. | ||
| Idañca pana dvayaṃ aniyatadvārārammaṇaṃ niyatavatthuṭṭhānaṃ niyatakiccañca hoti. | But these two, while variable as to door and object, are invariable as to physical basis and position, and invariable as to function. | ||
| Somanassasahagatā pana ahetukamanoviññāṇadhātu kusalavipākamanodhātuyā anantarā tassā eva ārammaṇaṃ ārabbha hadayavatthuṃ nissāya santīraṇakiccaṃ sādhayamānā chasu dvāresu balavārammaṇe kāmāvacarasattānaṃ yebhuyyena lobhasampayuttajavanāvasāne bhavaṅgavīthiṃ pacchinditvā javanena gahitārammaṇe tadārammaṇavasena ca sakiṃ vā dvikkhattuṃ vā pavattatīti majjhimaṭṭhakathāyaṃ vuttaṃ. | 129. Then next to the profitable-resultant mind element, the root-causeless mind-consciousness element accompanied by joy (40) occurs accomplishing the function of investigation (j), contingent upon the same object as that of the mind element, and having the heart-basis as support. And when the object is a vivid one in any of the six doors belonging to sense-sphere beings, usually at the end of impulsions associated with greed it holds up the [renewal of the] course of the life-continuum (b) by occurring either once or twice as registration (m), having the same object as that apprehended by the impulsions—so it is said in the Majjhima Commentary.21 |
Comm. NT: 21. This refers to the old Sinhalese commentary no longer extant. Все комментарии (1) |
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| Abhidhammaṭṭhakathāyaṃ pana tadārammaṇe dve cittavārā āgatā. | But in the Abhidhamma Commentary two turns of consciousness have been handed down with respect to registration. | ||
| Idaṃ pana cittaṃ tadārammaṇanti ca piṭṭhibhavaṅganti cāti dve nāmāni labhati. | This consciousness has two names, “registration” (tad-ārammaṇa—lit. having that object that the preceding impulsions had) and “aftermath life-continuum” (piṭṭhi- bhavaṅga—see XIV.122). | ||
| Aniyatadvārārammaṇaṃ niyatavatthukaṃ aniyataṭṭhānakiccañca hotīti. | It is variable as to door and object, it is invariable as to physical basis, and it is variable as to position and function. | ||
| Evaṃ tāva terasa pañcavokārabhave pavattiyaññeva pavattantīti veditabbāni. | This, in the first place, it should be understood, is how thirteen kinds of consciousness occur only in the course of an individual existence in the five- constituent kind of becoming. | ||
| Sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattati. | 130. As to the remaining nineteen ((41)–(49) and (56)–(65)), there is none that does not occur as a rebirth-linking (a) appropriate to it (see §133). | ||
| Pavattiyaṃ pana kusalākusalavipākā tāva dve ahetukamanoviññāṇadhātuyo pañcadvāre kusalākusalavipākamanodhātūnaṃ anantarā santīraṇakiccaṃ, chasu dvāresu pubbe vuttanayeneva tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti cattāri kiccāni sādhayamānā niyatavatthukā aniyatadvārārammaṇaṭṭhānakiccā hutvā pavattanti. | But in the course of an individual existence, firstly, two, namely, profitable-resultant and unprofitable-resultant root-causeless mind-consciousness elements ((41) and (56)) occur accomplishing four functions, that is to say, the function of investigating in the five doors (j) next after profitable-resultant and unprofitable-resultant mind element, the function of registration (m) in the six doors in the way already stated, the function of life-continuum (b) that continues after rebirth-linking given by themselves, as long as there is no thought-arising to interrupt the life- continuum, and lastly the function of death (n) at the end [of the course of an existence]. And so these two are invariable as to [possession of heart-] basis, and variable as to door, object, position, and function. | ||
| Aṭṭha kāmāvacarasahetukacittāni vuttanayeneva chasu dvāresu tadārammaṇakiccaṃ, attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti tīṇi kiccāni sādhayamānāni niyatavatthukāni aniyatadvārārammaṇaṭṭhānakiccāni hutvā pavattanti. | 131. The eight sense-sphere consciousnesses with root-cause ((42)–(49)) occur accomplishing three functions, namely, the function of registration (m) in the six doors in the way already stated, the function of life-continuum (b) after rebirth- linking given by themselves, as long as there is no thought-arising to interrupt the life-continuum, and lastly the function of death (n) at the end. And they are invariable as to [possession of heart-] basis, and variable as to door, position, and function. | ||
| Pañca rūpāvacarāni cattāri ca āruppāni attanā dinnapaṭisandhito uddhaṃ asati bhavaṅgupacchedake cittuppāde bhavaṅgakiccaṃ, ante cutikiccañcāti kiccadvayaṃ sādhayamānāni pavattanti. | 132. The five fine-material consciousnesses ((57)–(61)) and the four immaterial consciousnesses ((62)–(65)) occur accomplishing two functions, namely, the function of life-continuum (b) that continues after rebirth-linking given by themselves, as long as there is no thought-arising to interrupt the life-continuum, and the function of death (n) at the end. | ||
| Tesu rūpāvacarāni niyatavatthārammaṇāni aniyataṭṭhānakiccāni, itarāni niyatavatthukāni niyatārammaṇāni aniyataṭṭhānakiccāni hutvā pavattantīti evaṃ tāva bāttiṃsavidhampi viññāṇaṃ pavattiyaṃ saṅkhārapaccayā pavattati. | As regards these, those of the fine- material sphere are invariable as to [possession of heart-]basis and as to their object, and they are variable as to position and function, while the others occur invariably without [heart-] basis, and they are invariable as to object, and variable as to position and function. This, in the first place, is how the thirty-twofold resultant consciousness occurs in the course of an individual existence with formations as condition. | ||
| Tatrāssa te te saṅkhārā kammapaccayena ca upanissayapaccayena ca paccayā honti. | And there [in the course of an existence] these several formations are conditions, as kamma condition and decisive-support condition, for this [thirty-twofold resultant consciousness]. | ||
| 622.Yaṃ pana vuttaṃ "sesesu ekūnavīsatiyā na kiñci attano anurūpāya paṭisandhiyā na pavattatī"ti, taṃ atisaṃkhittattā dubbijānaṃ. | 133. But what was said above, namely, “as to the remaining nineteen, there is none that does not occur as a rebirth-linking appropriate to it” (§130), is hard to understand since it is too brief. | ||
| Tenassa vitthāranayadassanatthaṃ vuccati – kati paṭisandhiyo, kati paṭisandhicittāni, kena kattha paṭisandhi hoti, kiṃ paṭisandhiyā ārammaṇanti? | Hence, in order to show the details it may be asked: (i) How many kinds of rebirth-linking are there? (ii) How many kinds of rebirth- linking consciousness? (iii) Where and by what means does rebirth-linking come about? (iv) What does rebirth-linking [consciousness] have as its object? | ||
| Asaññapaṭisandhiyā saddhiṃ vīsati paṭisandhiyo. | 134. (i) Including the rebirth-linking of non-percipient beings there are twenty kinds of rebirth-linking. | ||
| Vuttappakārāneva ekūnavīsati paṭisandhicittāni. | (ii) There are nineteen kinds of rebirth-linking consciousnesses, as already described. | ||
| Tattha akusalavipākāya ahetukamanoviññāṇadhātuyā apāyesu paṭisandhi hoti. | (iii) Herein, rebirth-linking by means of the unprofitable-resultant root- causeless mind-consciousness element (56) comes about in the states of loss. | ||
| Kusalavipākāya manussaloke jaccandhajātibadhirajātiummattakajātieḷamūganapuṃsakādīnaṃ. | Rebirth-linking by means of the profitable-resultant (41) comes about in the human world among those blind from birth, born deaf, born mad, born drivelling (see M I 20; M-a I 118), the sexless, and so on. | ||
| Aṭṭhahi sahetukakāmāvacaravipākehi kāmāvacaradevesu ceva manussesu ca puññavantānaṃ paṭisandhi hoti. | Rebirth-linking by means of the eight principal resultant consciousnesses with root-cause ((42)–(49)) comes about among deities of the sense sphere and the meritorious among men. | ||
| Pañcahi rūpāvacaravipākehi rūpībrahmaloke. | That by means of the five fine-material resultant kinds comes about in the fine-material Brahmā-world. | ||
| Catūhi arūpāvacaravipākehi arūpaloketi. | That by means of the four immaterial-sphere resultant kinds comes about in the immaterial world. | ||
| Yena ca yattha paṭisandhi hoti, sā eva tassa anurūpā paṭisandhi nāma. | So rebirth-linking [consciousness] conforms to the means by which, and the place in which, it comes about. | ||
| Saṅkhepato pana paṭisandhiyā tīṇi ārammaṇāni honti atītaṃ paccuppannaṃ navattabbañca. | (iv) Briefly, rebirth-linking [consciousness] has three kinds of objects, namely, past, present, and not-so-classifiable (see Ch. III, n. 32). | ||
| Asaññā paṭisandhi anārammaṇāti. | Non-percipient rebirth- linking [consciousness] has no object. | ||
| Tattha viññāṇañcāyatananevasaññānāsaññāyatanapaṭisandhīnaṃ atītameva ārammaṇaṃ. | 135. Herein, in the base consisting of boundless consciousness and the base consisting of neither perception nor non-perception, the object of rebirth-linking is past. | ||
| Dasannaṃ kāmāvacarānaṃ atītaṃ vā paccuppannaṃ vā. | That of the ten kinds of sense-sphere rebirth-linking is past or present. | ||
| Sesānaṃ navattabbameva. | That of the rest is not-so-classifiable. | ||
| Evaṃ tīsu ārammaṇesu pavattamānā pana paṭisandhi yasmā atītārammaṇassa vā navattabbārammaṇassa vā cuticittassa anantarameva pavattati. | But while the rebirth-linking consciousness occurs thus with three kinds of objects, the death consciousness, next to which it occurs, has only a past or a not-so-classifiable object, | ||
| Paccuppannārammaṇaṃ pana cuticittaṃ nāma natthi. | there being no death consciousness with a present object. | ||
| Tasmā dvīsu ārammaṇesu aññatarārammaṇāya cutiyā anantarā tīsu ārammaṇesu aññatarārammaṇāya paṭisandhiyā sugatiduggativasena pavattanākāro veditabbo. | Consequently, it should be understood how it occurs in the happy destinies and the unhappy destinies as follows, that is to say, how rebirth-linking consciousness with one of three kinds of objects occurs next to death consciousness with one of two kinds of objects. | Следовательно, нужно понимать как оно происходит в благих и дурных уделах как будет дальше объяснено, а именно как момент ума (сознание) воссоединения с тремя видами объектов происходит [сразу после] момента ума (сознания) ухода с одним из двух видов объектов. |
Тут во второй части предложения похоже что-то пропущено. По скану бумажного издания 1999 года проверил - там то же самое. Все комментарии (1) |
| 623.Seyyathidaṃ – kāmāvacarasugatiyaṃ tāva ṭhitassa pāpakammino puggalassa "tānissa tasmiṃ samaye olambantī"tiādivacanato (ma. ni. 3.248) maraṇamañce nipannassa yathūpacitaṃ pāpakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. | 136.[From happy to unhappy destiny.] For example, firstly in the case of a person in the happy destinies of the sense-sphere who is an evildoer, when he is lying on his deathbed, his evil kamma according as it has been stored up, or its sign, comes into focus in the mind door. For it is said, “Then [the evil deeds that he did in the past] … cover him [and overspread him and envelop him]” (M III 164), and so on. | [Из благого удела в дурной удел] Например, в случае существа, находящегося в благом уделе мира страсти, являющегося злодеем, когда он лежит на смертном одре, его накопившаяся дурная камма или её представление приходит в фокус врат рассудка. Ведь сказано: "Затем [совершённые им дурные поступки] покрывают его [охватывают его и оборачивают его]" и т.п. | |
| Taṃ ārabbha uppannāya tadārammaṇapariyosānāya javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. | Then next to the cognitive series of impulsions ending in registration22 that arose contingent upon that [kamma or its sign], death consciousness arises making the life-continuum’s objective field its object. |
Comm. NT: 22.Vibh-a (Be) adds “suddhāya va javanavīthiyā” here, as in §140 below in all texts. Все комментарии (1) |
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| Tasmiṃ niruddhe tadeva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ duggatipariyāpannaṃ paṭisandhicittaṃ uppajjati. | When it has ceased, rebirth- linking consciousness arises contingent upon that same kamma or kamma sign that had come into focus, and it does so located in the unhappy destiny, being driven there by the force of defilements that have not been cut off. | Когда момент ума ухода закончился, возникает момент ума (сознание) воссоединения, связанный с той каммой или представлением каммы, пришедшем в фокус, и этот момент ума расположен в дурном уделе, будучи направлен туда силой умственных загрязнений, которые не были отсечены. | |
| Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā paṭisandhi. | This is the kind of rebirth-linking that has a past object and comes next to death consciousness with a past object. | Это вид воссоединения ума, имеющий прошлый объект, возникающий сразу после ухода с прошлым объектом. | |
| Aparassa maraṇasamaye vuttappakārakammavasena narakādīsu aggijālavaṇṇādikaṃ duggatinimittaṃ manodvāre āpāthamāgacchati, tassa dvikkhattuṃ bhavaṅge uppajjitvā niruddhe taṃ ārammaṇaṃ ārabbha ekaṃ āvajjanaṃ, maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇānīti tīṇi vīthicittāni uppajjanti. | 137.In another’s case, owing to kamma of the kind already described, there comes into focus at the mind door at the time of death the sign of the unhappy destinies with the appearance of fire and flames, etc., in the hells, and so on. 23 So when the life-continuum has twice arisen and ceased, three sorts of cognitive- series consciousness arise contingent upon that object, namely, the one adverting, impulsions numbering five because of the slowing down due to the nearness of death, and two registrations. | В случае с другим существом благодаря вышеописанной камме в фокус врат рассудка в момент смерти приходит представление дурных уделов с изображением огня, языков пламени и прочего в аду и т.п. Поэтому когда жизненный континуум дважды возник и прекратился, возникает три вида моментов ума в зависимости от объекта, а именно:... |
Comm. NT: 23.
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| Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. | After that, one death consciousness arises making the life-continuum’s objective field its object. | После этого возникает один момент ума ухода, делая своим объектом область жизненного континуума. | |
| Ettāvatā ekādasa cittakkhaṇā atītā honti. | At this point eleven consciousnesses have elapsed. | В этот момент завершились 11 моментов ума. | |
| Athassa avasesapañcacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. | Then, having that same object, which has a life span of the remaining five conscious moments, his rebirth-linking consciousness arises. | Затем, с тем же объектом, имеющим срок жизни в течение оставшихся пяти моментов ума, возникает момент ума (сознание) воссоединения. | |
| Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. | This is the kind of rebirth-linking that has a present object and comes next to death with a past object. | Это вид воссоединения ума, имеющий настоящий объект и возникающий сразу после ухода с прошлым объектом. | |
| Aparassa maraṇasamaye pañcannaṃ dvārānaṃ aññatarasmiṃ rāgādihetubhūtaṃ hīnamārammaṇaṃ āpāthamāgacchati. | 138. In another’s case, at the time of death there comes into focus in one of the five doors an inferior object that is a cause of greed, and so on. | ||
| Tassa yathākkamena uppanne voṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. | When a series of consciousnesses up to determining have arisen in due succession, there arise impulsions numbering five because of slowing down due to the nearness of death, and two registrations. | ||
| Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ. | After that, one death consciousness arises making the life-continuum’s objective field its object. | ||
| Ettāvatā ca dve bhavaṅgāni, āvajjanaṃ, dassanaṃ, sampaṭicchanaṃ, santīraṇaṃ, voṭṭhabbanaṃ, pañca javanāni, dve tadārammaṇāni, ekaṃ cuticittanti pañcadasa cittakkhaṇā atītā honti. | At this point fifteen consciousnesses have elapsed, namely, two life-continuums, one each adverting, seeing, receiving, investigating and determining, five impulsions, two registrations, and one death consciousness. | ||
| Athāvasesaekacittakkhaṇāyuke tasmiññeva ārammaṇe paṭisandhicittaṃ uppajjati. | Then, having that same object, which has a life span of the remaining one conscious moment, his rebirth-linking consciousness arises. | ||
| Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. | This also is the kind of rebirth-linking that has a present object and comes next to a death consciousness with a past object. | Это также вид воссоединения ума, имеющий настоящий объект и возникающий сразу после ухода с прошлым объектом. | |
| Esa tāva atītārammaṇāya sugaticutiyā anantarā atītapaccuppannārammaṇāya duggatipaṭisandhiyā pavattanākāro. | This, firstly, is how rebirth-linking in an unhappy destiny with past and present objects occurs next to death consciousness in a happy destiny with a past object. | ||
| 624.Duggatiyaṃ ṭhitassa pana upacitānavajjakammassa vuttanayeneva taṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchatīti kaṇhapakkhe sukkapakkhaṃ ṭhapetvā sabbaṃ purimanayeneva veditabbaṃ. | 139.[From unhappy to happy destiny.] In the case of one in an unhappy destiny who has stored up blameless kamma all should be understood in the same way, substituting the bright for the dark side thus: His good kamma, [according as it has been stored up], or its sign, comes into focus in the mind door [and continuing] in the way already stated. | [Из дурного удела в благой удел] В случае существа в дурном уделе, имеющего накопленную непорицаемую камму, всё следует понимать аналогично, заменяя тёмный аспект на светлый: Его благая камма [в соответствии с тем, что она была накоплена] или её представление приходит в фокус врат рассудка [и продолжается] уже описанным способом. | |
| Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya sugatipaṭisandhiyā pavattanākāro. | This is how rebirth-linking occurs in a happy destiny with past and present objects next to death consciousness in an unhappy destiny with a past object. | Вот как воссоединение ума происходит в благом уделе, имея прошлый и настоящий объект, следующий за моментом ума ухода в дурном уделе с прошлым объектом. | |
| 625.Sugatiyaṃ ṭhitassa pana upacitānavajjakammassa "tānissa tasmiṃ samaye olambantī"tiādivacanato maraṇamañce nipannassa yathūpacitaṃ anavajjakammaṃ vā kammanimittaṃ vā manodvāre āpāthamāgacchati. | 140.[From happy to happy destiny.] In the case of one in a happy destiny who has stored up blameless kamma, when he is lying on his death-bed, his blameless kamma according as it has been stored up, or its sign, comes into focus in the mind door. For it is said, “Then [the good deeds he did in the past] … cover him [and overspread him and envelop him]” (M III 171), and so on. | [Из благого удела в благой удел] В случае существа в благом уделе имеющего накопленную непорицаемую камму, когда он лежит на смертном одре, его непорицаемая камма, в соответствии с тем, что она была накоплена или её представление приходит в фокус врат рассудка. Ведь сказано: "Тогда [совершённые в прошлом благотворные поступки] покрывают его [охватывают его и оборачивают его]" и т.п. | |
| Tañca kho upacitakāmāvacarānavajjakammasseva. | And that applies only in the case of one who has stored up blameless sense-sphere kamma. | И это относится только к тому, кто обладает непорицаемой каммой мира страсти. | |
| Upacitamahaggatakammassa pana kammanimittameva āpāthamāgacchati. | But in the case of one who has stored up kamma of the exalted spheres only the sign of the kamma comes into focus. | Но что касается того, кто обладает каммой возвышенных уровней, в фокус его врат рассудка приходит только представление. |
Видимо относится к тем, кто накопил камму посредством джхан тонкоматериального и нематериального мира. Все комментарии (1) |
| Taṃ ārabbha uppannāya tadārammaṇapariyosānāya suddhāya vā javanavīthiyā anantaraṃ bhavaṅgavisayaṃ ārammaṇaṃ katvā cuticittaṃ uppajjati. | Then next to the cognitive series of impulsions ending in registration, or of simple impulsions, that arose contingent upon that [kamma or its sign], death consciousness arises making the life- continuum’s objective field its object. | ... возникает момент ума (сознание) ухода, делая своим объектом область жизненного континуума. | |
| Tasmiṃ niruddhe tameva āpāthagataṃ kammaṃ vā kammanimittaṃ vā ārabbha anupacchinnakilesabalavināmitaṃ sugatipariyāpannaṃ paṭisandhicittaṃ uppajjati. | When it has ceased, rebirth-linking consciousness arises contingent upon that same kamma or sign of kamma that had come into focus, and it does so located in the happy destiny, being driven there by the force of defilements that have not been cut off. | Когда он прекратился, возникает момент ума (сознание) воссоединения, зависящий от той самой каммы или представления, пришедшего в фокус и он возникает в благом уделе, направляемый туда силой неотсечённых загрязнений. | |
| Ayaṃ atītārammaṇāya cutiyā anantarā atītārammaṇā vā navattabbārammaṇā vā paṭisandhi. | This is the kind of rebirth-linking that has a past or a not-so-classifiable object and comes next to death consciousness with a past object. | ||
| Aparassa maraṇasamaye kāmāvacaraanavajjakammavasena manussaloke mātukucchivaṇṇasaṅkhātaṃ vā devaloke uyyānavimānakapparukkhādivaṇṇasaṅkhātaṃ vā sugatinimittaṃ manodvāre āpāthamāgacchati, tassa duggatinimitte dassitānukkameneva cuticittānantaraṃ paṭisandhicittaṃ uppajjati. | 141.In another’s case, owing to blameless sense-sphere kamma, there comes into focus in the mind door at the time of death the sign of a happy destiny, in other words, the appearance of the mother’s womb24 in the case of the human world or the appearance of pleasure groves, divine palaces, wishing trees, etc., in the case of the divine world. His rebirth-linking consciousness arises next to the death consciousness in the order shown for the sign of an unhappy destiny. | В случае с другим существом, благодаря непорицаемой камме мира страсти в фокус врат рассудка в момент смерти приходит представление благого удела, другими словами, представление чрева матери в случае мира людей или представление парков развлечений, божественных дворцов, деревьев желаний и прочего в случае божественных миров. Его момент ума (сознание) воссоединения возникает сразу после момента ума (сознание) ухода в том же порядке, что указан для представления дурного удела. |
Comm. NT: 24. The Sammohavinodanī adds more details here: “When hell appears it does so like a metal cauldron; when the human world appears, the mothe... Все комментарии (1) |
| Ayaṃ atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. | This is the kind of rebirth-linking that has a present object and comes next to death consciousness with a past object. | ||
| Aparassa maraṇasamaye ñātakā "ayaṃ tāta tavatthāya buddhapūjā karīyati cittaṃ pasādehī"ti vatvā pupphadāmapaṭākādivasena rūpārammaṇaṃ vā, dhammassavanatūriyapūjādivasena saddārammaṇaṃ vā, dhūmavāsagandhādivasena gandhārammaṇaṃ vā, "idaṃ tāta sāyassu tavatthāya dātabbadeyyadhamma"nti vatvā madhuphāṇitādivasena rasārammaṇaṃ vā, "idaṃ tāta phusassu tavatthāya dātabbadeyyadhamma"nti vatvā cīnapaṭṭasomārapaṭṭādivasena phoṭṭhabbārammaṇaṃ vā pañcadvāre upasaṃharanti, tassa tasmiṃ āpāthagate rūpādiārammaṇe yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni, dve tadārammaṇāni ca uppajjanti. | 142. In another’s case, relatives present [objects to him] at the five sense doors, such as a visible datum as object, perhaps flowers, garlands, flags, banners, etc., saying, “This is being offered to the Blessed One for your sake, dear, set your mind at rest”; or a sound as object, perhaps, preaching of the Dhamma, offerings of music, etc.; or an odour as object, perhaps incense, scents, perfumes, etc.; or a taste as object, perhaps honey, molasses, etc., saying, “Taste this, dear, it is a gift to be given for your sake”; or a tangible datum as object, perhaps Chinese silk, silk of Somāra, saying, “Touch this, dear, it is a gift to be given for your sake. ” Now, when that visible datum, or whatever it may be, as object has come into focus for him and the consciousnesses ending in determining have arisen in due succession, there arise in him impulsions numbering five because of slowing down due to the nearness of death, and two registrations; | ||
| Tato bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ, tadavasāne tasmiññeva ekacittakkhaṇaṭṭhitike ārammaṇe paṭisandhicittaṃ uppajjati. | after that, one death consciousness, making the life-continuum’s objective field its object. At the end of that, having that same object, which lasts only a single conscious moment, rebirth-linking consciousness arises. | ||
| Ayampi atītārammaṇāya cutiyā anantarā paccuppannārammaṇā paṭisandhi. | This also is the kind of rebirth-linking with a present object and comes next to a death consciousness with a past object. | ||
| 626.Aparassa pana pathavīkasiṇajjhānādivasena paṭiladdhamahaggatassa sugatiyaṃ ṭhitassa maraṇasamaye kāmāvacarakusalakamma-kammanimitta-gatinimittānaṃ vā aññataraṃ, pathavīkasiṇādikaṃ vā nimittaṃ, mahaggatacittaṃ vā manodvāre āpāthamāgacchati, cakkhusotānaṃ vā aññatarasmiṃ kusaluppattihetubhūtaṃ paṇītamārammaṇaṃ āpāthamāgacchati, tassa yathākkamena uppannavoṭṭhabbanāvasāne maraṇassa āsannabhāvena mandībhūtavegattā pañca javanāni uppajjanti. | 143. But in the case of another who is in a happy destiny and has obtained exalted [consciousness] through earth-kasiṇa jhāna, etc., at the time of his death there comes into focus at the mind door the sense-sphere profitable kamma or the sign of the kamma or the sign of the destiny, or else the sign of the earth kasiṇa, etc., or else the exalted consciousness, or else there comes into focus a superior object of the eye or ear that is a cause for profitable rebirth. When the consciousnesses ending in determining have arisen in due succession, there arise in him impulsions numbering five because of slowing down due to the nearness of death. | Но в случае того, кто находясь в благом уделе и достиг возвышенного ума с помощью поглощённости на касине земли и т.п. в момент смерти в фокус врат рассудка попадает благая камма мира страсти или представление этой каммы или представление удела или представление касины земли и т.п. или возвышенный ум или в фокус приходит превосходный видимый или слышимый объект, являющийся причиной благоприятного перерождения. ... | |
| Mahaggatagatikānaṃ pana tadārammaṇaṃ natthi, tasmā javanānantaraṃyeva bhavaṅgavisayaṃ ārammaṇaṃ katvā ekaṃ cuticittaṃ uppajjati. | But in those who belong to an exalted destiny there is no registration. So the one death consciousness arises next to the impulsion and making the life-continuum’s objective field its object. | ||
| Tassāvasāne kāmāvacaramahaggatasugatīnaṃ aññatarasugatipariyāpannaṃ yathūpaṭṭhitesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. | At the end of that, rebirth- linking consciousness arises located in one of the happy destinies of the sense sphere or exalted sphere, and having as its object whichever one among the aforesaid objects has appeared. | ||
| Ayaṃ navattabbārammaṇāya sugaticutiyā anantarā atītapaccuppannanavattabbārammaṇānaṃ aññatarārammaṇā paṭisandhi. | This is the kind of rebirth-linking with a past, present, or not-so-classifiable object next to death consciousness in a happy destiny with a not-so-classifiable object. | ||
| Etenānusārena āruppacutiyāpi anantarā paṭisandhi veditabbā. | 144. Rebirth-linking next to immaterial-sphere death should be understood in this way too. | Воссоединение ума, следующее за смертью в нематериальном мире следует понимать аналогичным образом. | |
| Ayaṃ atītanavattabbārammaṇāya sugaticutiyā anantarā atītanavattabbapaccuppannārammaṇāya paṭisandhiyā pavattanākāro. | This is how rebirth-linking occurs with a past, present, or not-so- classifiable object next to death consciousness in a happy destiny with a past or not-so-classifiable object. | ||
| 627.Duggatiyaṃ ṭhitassa pana pāpakammino vuttanayeneva taṃ kammaṃ kammanimittaṃ gatinimittaṃ vā manodvāre. | 145.[From unhappy to unhappy destiny.] In the case of one in an unhappy destiny who is an evil-doer, that kamma, or its sign, or the sign of the destiny, comes into focus in the mind door, | [Из дурного удела в дурной удел] В случае существа в друном уделе, кто является злодеем, эта камма или её представление, или представление удела приходит в фокус врат рассудка | |
| Pañcadvāre vā pana akusaluppatti hetubhūtaṃ ārammaṇaṃ āpāthamāgacchati, athassa yathākkamena cuticittāvasāne duggatipariyāpannaṃ tesu ārammaṇesu aññatarārammaṇaṃ paṭisandhicittaṃ uppajjati. | or in the five doors, as the object that is the cause for the unprofitable rebirth. Then his rebirth-linking consciousness arises in due succession at the end of the death consciousness and located in the unhappy destiny and with one of those objects as its object. | или в пять врат в качестве объекта, являющегося причиной неблагоприятного перерождения. Затем, его момент ума (сознание) воссоединения возникает в должной последовательности по окончании момента ума ухода и расположен он в дурном уделе и с одним из тех объектов в качестве объекта. | |
| Ayaṃ atītārammaṇāya duggaticutiyā anantarā atītapaccuppannārammaṇāya paṭisandhiyā pavattanākāroti. | This is how rebirth-linking occurs with a past or present object next to death in an unhappy destiny with a past object. | ||
| Ettāvatā ekūnavīsatividhassāpi viññāṇassa paṭisandhivasena pavatti dīpitā hoti. | 146.Up to this point there has been shown the occurrence of the nineteenfold consciousness as rebirth-linking. | ||
| 628.Tayidaṃ sabbampi evaṃ, | Also all this [is further classified; for] | ||
| Pavattamānaṃ sandhimhi, dvedhā kammena vattati; | While it occurs in linking thus, It has a double class beside | ||
| Missādīhi ca bhedehi, bhedassa duvidhādiko. | Through kamma, and as mixed and not, And is still further classified. | ||
| Idañhi ekūnavīsatividhampi vipākaviññāṇaṃ paṭisandhimhi pavattamānā dvedhā kammena vattati. | 147. When this nineteenfold kamma-resultant consciousness occurs thus in rebirth-linking, it does so by means of kamma in two ways; | Когда это сознание 19 видов, являющееся результатом каммы возникает таким образом при воссоединении ума, оно делает это посредством каммы двумя способами. | |
| Yathāsakañhi ekassa janakakammaṃ nānākkhaṇikakammapaccayena ceva upanissayapaccayena ca paccayo hoti. | for according to the way in which the kamma that generates it occurs, the kamma can be its condition both as kamma condition acting from a different time and as decisive-support condition, | Ведь в зависимости от того как происходит порождающая его камма, камма может быть его условием как каммическое условие, действующее с другого времени и как способствующая предпосылка. | |
| Vuttañhetaṃ "kusalākusalaṃ kammaṃ vipākassa upanissayapaccayena paccayo"ti (paṭṭhā. 1.1.423). | since this is said: “Profitable … [and] unprofitable kamma is a condition, as decisive-support condition, for [its] result” (Paṭṭh I 167, 169). | ||
| Evaṃ vattamānassa panassa missādīhi bhedehi duvidhādikopi bhedo veditabbo. | 148. It should be understood that when it occurs thus, its double class, etc., is mixed and not, and it is still further classified. | Следует понимать, что когда оно так происходит, его двойное деление и т.п. является смешанным и несмешанным и также оно имеет дополнительное деление. | |
| Seyyathidaṃ – idañhi paṭisandhivasena ekadhā pavattamānampi rūpena saha missāmissabhedato duvidhaṃ. | For example: though this [type of consciousness] occurs in one way only as rebirth-linking, still it is twofold as divided into mixed and unmixed with materiality; | Например, хотя этот [вид сознания] происходит в одной форме только как воссоединение ума, он всё равно делится на два вида - смешанный с материальным и не смешанный с материальным. | |
| Kāmarūpārūpabhavabhedato tividhaṃ. | it is threefold as divided according to sense-desire, fine-material, and immaterial becoming (M I 50); | Он делится на три вида - бывание в мире страсти, в мире тонкой материи и в нематериальном мире. | |
| Aṇḍajajalābuja-saṃsedaja-opapātikayonivasena catubbidhaṃ. | it is fourfold as egg-born, womb-born, putrescence- (moisture-) born, and of apparitional generation (M I 73); | Он делится на четыре вида - рождение из яйца, из чрева, из влаги и как призрак. | |
| Gativasena pañcavidhaṃ. | it is fivefold according to destiny (M I 73); | Он делится на пять видов согласно уделу. | |
| Viññāṇaṭṭhitivasena sattavidhaṃ. | it is sevenfold according to the stations of consciousness (D III 253), | Он делится на семь видов согласно состояниям сознания. | |
| Sattāvāsavasena aṭṭhavidhaṃ hoti. | and it is eightfold according to the abodes of beings [excluding non-percipient beings] (see D III 263). | Он делится на восемь видов согласно сферам проживания существ [за исключением существ, не имеющих способности распознавания]. | |
| 629.Tattha, | 149. Herein: | ||
| Missaṃ dvidhā bhāvabhedā, sabhāvaṃ tattha ca dvidhā; | The mixed is double, sexed and not, And that with sex is double too; | ||
| Dve vā tayo vā dasakā, omato ādinā saha. | The least decads the first has got Respectively are three and two. | ||
| Missaṃ dvidhā bhāvabhedāti yaṃ hetaṃ ettha aññatra arūpabhavā rūpamissaṃ paṭisandhiviññāṇaṃ uppajjati, taṃ rūpabhave itthindriyapurisindriyasaṅkhātena bhāvena vinā uppattito. | 150. The mixed is double, sexed and not: that rebirth-linking consciousness, which, leaving aside the immaterial becoming, arises here mixed with materiality, is twofold as “with sex” and “without sex,”25 |
Comm. NT: 25. Sa-bhāva (with sex) and a-bhāva (without sex) are not to be confused with sabhāva (individual essence) and abhāva (absence, non-existenc... Все комментарии (1) |
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| Kāmabhave aññatra jātipaṇḍakapaṭisandhiyā bhāvena saha uppattito sa-bhāvaṃ, a-bhāvanti duvidhaṃ hoti. | because it arises in the fine-material sphere without the sex called femininity faculty and masculinity faculty, and because—leaving aside the rebirth-linking of one born as a eunuch—it arises in the sense-sphere becoming together with that [twofold] sex. | ||
| Sabhāvaṃtattha ca dvidhāti tatthāpi ca yaṃ sa-bhāvaṃ, taṃ itthipurisabhāvānaṃ aññatarena saha uppattito duvidhameva hoti. | And that with sex is double too: there also that with sex is twofold because it arises in association with either the female or the male sex. | ||
| Dve vā tayo vā dasakā omato ādinā sahāti yaṃ hetamettha "missaṃ amissa"nti duke ādibhūtaṃ rūpamissaṃ paṭisandhiviññāṇaṃ, tena saha vatthukāyadasakavasena dve vā, vatthukāyabhāvadasakavasena tayo vā dasakā omato uppajjanti, natthi ito paraṃ rūpaparihānīti. | 151. The least decads the first has got respectively are three or two: together with the rebirth-linking consciousness that is mixed with materiality and comes first in the pair “mixed and unmixed,” there arise, at the least, the two decads (see 18.5f.) of physical basis and body, or else the three decads of physical basis, body, and sex. There is no reducing the materiality below that. | ||
| Taṃ panetaṃ evaṃ omakaparimāṇaṃ uppajjamānaṃ aṇḍajajalābujanāmikāsu dvīsu yonīsu jātiuṇṇāya ekena aṃsunā uddhaṭasappimaṇḍappamāṇaṃ kalalanti laddhasaṅkhaṃ hutvā uppajjati. | 152. But when that minimal amount arises in the two kinds of generation termed egg-born and womb-born, it amounts to no more than a drop of cream of ghee on a single fibre of new-born [kid’s] wool, and it is known as the “embryo in the first stage” (S I 206). | ||
| Tattha yonīnaṃ gativasena sambhavabhedo veditabbo. | 153. Herein, how the different kinds of generation come about may be understood according to the kind of destiny. | ||
| 630.Etāsu hi, | For as regards these: | ||
| Niraye bhummavajjesu, devesu ca na yoniyo; | No first three generations are In hell, or with the deities, | ||
| Tisso purimikā honti, catassopi gatittaye. | Save those of earth; all four are found In the three other destinies. | ||
| Tattha devesu cāti casaddena yathā niraye ca bhummavajjesu ca devesu, evaṃ nijjhāmataṇhikapetesu ca purimikā tisso yoniyo na santīti veditabbā. | 154. Herein, by the words with deities it should be understood that, as in hell and among deities—excepting earth deities—so also among the ghosts consumed with thirst, the first three kinds of generation are not found; | ||
| Opapātikā eva hi te honti. | for they are apparitional only. | ||
| Sese pana tiracchānapettivisayamanussasaṅkhāte gatittaye pubbe vajjitabhummadevesu ca catassopi yoniyo honti. | But in the remaining three kinds of destiny, in other words, among animals, ghosts and human beings, and among the earth deities excepted above, there are all four kinds of generation. | ||
| Tattha, | 155. Now: | ||
| Tiṃsa nava ceva rūpīsu, sattati ukkaṃsatotha rūpāni; | The fine material gods have thirty-nine; The apparitional and moisture-born | ||
| Saṃsedupapātayonisu, atha vā avakaṃsato tiṃsa. | Have seventy material instances At most, and they have thirty at the least. | ||
| Rūpībrahmesu tāva opapātikayonikesu cakkhusotavatthudasakānaṃ jīvitanavakassa cāti catunnaṃ kalāpānaṃ vasena tiṃsa ca nava ca paṭisandhiviññāṇena saha rūpāni uppajjanti. | 156.Firstly, among the fine-material Brahmās of apparitional generation there arise together with rebirth-linking consciousness thirty and also nine material instances [553] with the four groups, namely, the decads of the eye, ear, and physical basis, and the ennead of life. | ||
| Rūpī brahme pana ṭhapetvā aññesu saṃsedajaopapātikayonikesu ukkaṃsato cakkhusotaghānajivhākāyavatthubhāvadasakānaṃ vasena sattati, tāni ca niccaṃ devesu. | But leaving the fine-material Brahmās aside, among the others of apparitional generation and those of the moisture-born generation there are seventy instances of materiality at the most with the decads of the eye, ear, nose, tongue, body, physical basis and sex. And these are invariably to be found among deities [of the sense sphere]. | ||
| Tattha vaṇṇo gandho raso ojā catasso cāpi dhātuyo cakkhupasādo jīvitanti ayaṃ dasarūpaparimāṇo rūpapuñjo cakkhudasako nāma. | Now, the group of material states comprising the ten material instances, namely, colour, odour, flavour, nutritive essence, and the four primary elements, with eye sensitivity and life, are called the “eye decad.” | ||
| Evaṃ sesā veditabbā. | The remaining [groups of material states] should be understood in the same way. | ||
| Avakaṃsato pana jaccandhabadhiraaghānakanapuṃsakassa jivhākāyavatthudasakānaṃ vasena tiṃsa rūpāni uppajjanti. | 157. At the least, thirty material instances arise with the decads of the tongue, body, and physical basis, in those who are blind from birth, deaf, noseless,26 and sexless. |
Comm. NT: 26. Vism-mhṭ (p. 611) has a long discussion here of the difficulty of speaking of the Brahmā-world (where there are only the senses of seein... Все комментарии (1) |
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| Ukkaṃsāvakaṃsānaṃ pana antare anurūpato vikappo veditabbo. | Between the most and the least, the allotment should be understood according as appropriate. | ||
| 631.Evaṃ viditvā puna, | 158. After knowing this, again: | ||
| Khandhārammaṇagatihetu-vedanāpītivitakkavicārehi; | One ought to consider the [pair] death and birth Under aggregates, object, cause, destiny, feeling, Happiness, and then thinking applied and sustained, Distinguishing them by unlikeness and likeness. | ||
| Bhedābhedaviseso, cutisandhīnaṃ pariññeyyo. | |||
| Yā hesā missāmissato duvidhā paṭisandhi, yā cassā atītānantarā cuti, tāsaṃ imehi khandhādīhi bhedābhedaviseso ñātabboti attho. | 159. The meaning is this: there is rebirth-linking that is twofold as mixed and unmixed [with materiality], and there is the death consciousness next before it, and their unlikeness and likeness according to these aggregates, etc., must be known. | ||
| Kathaṃ? | How? | ||
| Kadāci hi catukkhandhāya āruppacutiyā anantarā catukkhandhāva ārammaṇatopi abhinnā paṭisandhi hoti. | 160. Sometimes, next to a four-aggregate immaterial death there is a four- aggregate rebirth-linking having a like object; | ||
| Kadāci amahaggatabahiddhārammaṇāya mahaggataajjhattārammaṇā. | sometimes there is an exalted rebirth-linking with an internal object next to an unexalted death with an external object. | ||
| Ayaṃ tāva arūpabhūmīsuyeva nayo. | This, firstly, is the method in the case of the immaterial planes. | ||
| Kadāci pana catukkhandhāya arūpacutiyā anantarā pañcakkhandhā kāmāvacarapaṭisandhi. | Sometimes there is a five-aggregate sense-sphere rebirth-linking next to a four- aggregate immaterial death. | ||
| Kadāci pañcakkhandhāya kāmāvacaracutiyā rūpāvacaracutiyā vā anantarā catukkhandhā arūpapaṭisandhi. | Sometimes there is a four-aggregate immaterial rebirth- linking next to a five-aggregate sense-sphere death or fine-material-sphere death. | ||
| Evaṃ atītārammaṇāya cutiyā paccuppannārammaṇā paṭisandhi. | Thus there is rebirth-linking with a present object27 next to a death with a past object, |
Comm. NT: 27. Sammohavinodanī (Be) has “rebirth-linking with a past, not so-classifiable, and present object next to” and so on. Все комментарии (1) |
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| Ekaccasugaticutiyā ekaccaduggatipaṭisandhi. | there is rebirth-linking in a certain unhappy destiny next to death in a certain happy destiny, | ||
| Ahetukacutiyā sahetukapaṭisandhi. | there is rebirth-linking with root-cause next to root- causeless death, | ||
| Duhetukacutiyā tihetukapaṭisandhi. | there is triple-root-cause rebirth-linking next to double-root- cause death, | ||
| Upekkhāsahagatacutiyā somanassasahagatapaṭisandhi. | there is rebirth-linking accompanied by joy next to death accompanied by equanimity, | ||
| Appītikacutiyā sappītikapaṭisandhi. | there is rebirth-linking with happiness next to death without happiness, | ||
| Avitakkacutiyā savitakkapaṭisandhi. | there is rebirth-linking with applied thought next to death without applied thought, | ||
| Avicāracutiyā savicārapaṭisandhi. | there is rebirth-linking with sustained thought next to death without sustained thought, | ||
| Avitakkāvicāracutiyā savitakkasavicārapaṭisandhīti tassa tassa viparītato ca yathāyogaṃ yojetabbaṃ. | there is rebirth-linking with applied and sustained thought next to death without applied and sustained thought. In this way they can be coupled together by opposites as appropriate. | ||
| 632. | |||
| Laddhapaccayamiti dhammamattametaṃ bhavantaramupeti; | 161. A mere state that has got its conditions Ushers in the ensuing existence; | ||
| Nāssa tato saṅkanti, na tato hetuṃ vinā hoti. | While it does not migrate from the past, With no cause in the past it is not. | ||
| Iti hetaṃ laddhapaccayaṃ rūpārūpadhammamattaṃ uppajjamānaṃ bhavantaramupetīti vuccati, na satto, na jīvo. | 162. So it is a mere material and immaterial state, arising when it has obtained its conditions, that is spoken of, saying that it comes into the next becoming; it is not a lasting being, [554] not a soul. | Так что речь лишь о материальном и нематериальном явлении, возникающем когда он обрёл свои условия. О нём говорится как о приходящем в следующее состояние бытия, это не вечное существо, не душа. | |
| Tassa ca nāpi atītabhavato idha saṅkanti atthi. | And it has neither transmigrated from the past becoming | ||
| Nāpi tato hetuṃ vinā idha pātubhāvo. | nor yet is it manifested here without cause from that. | ||
| Tayidaṃ pākaṭena manussacutipaṭisandhikkamena pakāsayissāma. | 163. We shall explain this by the normal process of human death and rebirth- linking. | Мы объясним это путём обычного процесса смерти человека и воссоединения ума. | |
| Atītabhavasmiṃ hi sarasena upakkamena vā samāsannamaraṇassa asayhānaṃ sabbaṅgapaccaṅgasandhibandhanacchedakānaṃ māraṇantikavedanāsatthānaṃ sannipātaṃ asahantassa ātape pakkhittaharitatālapaṇṇamiva kamena upasussamāne sarīre niruddhesu cakkhādīsu indriyesu hadayavatthumatte patiṭṭhitesu kāyindriyamanindriyajīvitindriyesu taṅkhaṇāvasesahadayavatthusannissitaṃ viññāṇaṃ garukasamāsevitāsannapubbakatānaṃ aññataraṃ laddhāvasesapaccayasaṅkhārasaṅkhātaṃ kammaṃ, tadupaṭṭhāpitaṃ vā kammanimittagatinimittasaṅkhātaṃ visayaṃ ārabbha pavattati. | When in the past becoming a man near to a natural or violent death is unable to bear the onset of the unbearable daggers of the [painful] feelings that end in death as they sever the ligatures of the joints in all the limbs, his body gradually withers like a green palm leaf lying in the glare of the sun, and when the faculties of the eye, etc., have ceased and the body faculty, mind faculty, and life faculty remain on in the heart-basis alone, then consciousness, which has as its support the heart-basis still remaining at that moment, either occurs contingent upon some kamma classed as “weighty,” “repeated,” performed “near” [to death] or previously,28 in other words, the formation that has obtained the remaining conditions, or contingent upon the objective field made to appear by that kamma, in other words, the sign of the kamma or sign of the destiny.29 | Когда в прошлом состоянии бытия человек у порога естественной или насильственной смерти не может вытерпеть приход нестерпимых кинжалов [мучительных] ощущений, заканчивающихся смертью по мере того, как они рассекают связки суставов во всех частях тела, его тело постепенно иссыхает подобно зелёному пальмовому листу, лежащему под палящим солнцем и когда способности зрения и прочего прекратились и способность тела, способность ума и способность жить остаются только в сердечной основе, тогда сознание, чьей опорой является сердечная основа ещё остающаяся в тот момент, возникает или в зависимости от определённой каммы типа "весомая", "повторяющаяся" или совершённая незадолго до смерти или ранее, другими словами, волевая конструкция, обретшая оставшиеся условия или зависящая от сферы, вызванной этой каммой, другими словами представлением каммы или представлением удела. |
Comm. NT: 29.
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| Tadevaṃ pavattamānaṃ taṇhāvijjānaṃ appahīnattā avijjāpaṭicchāditādīnave tasmiṃ visaye taṇhā nāmeti, sahajātasaṅkhārā khipanti. | And while it is occurring thus, because craving and ignorance have not been abandoned, craving pushes it and the conascent formations fling it forward30 on to that objective field, the dangers in which are concealed by ignorance. | И пока это всё так происходит, поскольку жажда и неведение не были устранены, жажда толкает его и сопутствующие волевые конструкции тащут его на эту область, опасности в которой скрыты неведением. |
Comm. NT: 30.
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| Taṃ santativasena taṇhāya nāmiyamānaṃ saṅkhārehi khippamānaṃ orimatīrarukkhavinibaddharajjumālambitvā mātikātikkamako viya purimañca nissayaṃ jahati, aparañca kammasamuṭṭhāpitaṃ nissayaṃ assādayamānaṃ vā anassādayamānaṃ vā ārammaṇādīhiyeva paccayehi pavattatīti. | And while, as a continuous process,31 it is being pushed by craving and flung forward by formations, it abandons its former support, like a man who crosses a river by hanging on to a rope tied to a tree on the near bank, and, whether or not it gets a further support originated by kamma, it occurs by means of the conditions consisting only in object condition, and so on. | И хотя, будучи непрерывным процессом, его толкает жажда и тащат волевые конструкции, оно оставляет свою прошлую опору как человек, пересекающий реку, держась за верёвку, привязанную к дереву на ближнем берегу и, получает или нет оно дальнейшую поддержку, порождаемую каммой, оно возникает посредством условий, состоящем только из условия "объект" и т.д. |
Comm. NT: 31.
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| Ettha ca purimaṃ cavanato cuti. | 164. The former of these [two states of consciousness] is called “death” (cuti) because of falling (cavana), | Предыдущее из этих [двух состояний сознания] называется "уход" (смерть) из-за падения. | |
| Pacchimaṃ bhavantarādipaṭisandhānato paṭisandhīti vuccati. | and the latter is called “rebirth-linking” (paṭisandhi) because of linking (paṭisandhāna) across the gap separating the beginning of the next becoming. | А последующее называется воссоединением из-за соединения поверх разрыва, разделяющего начало следующего состояния бытия. | |
| Tadetaṃ nāpi purimabhavā idhāgataṃ, nāpi tato kammasaṅkhāranativisayādihetuṃ vinā pātubhūtanti veditabbaṃ. | But it should be understood that it has neither come here from the previous becoming nor has it become manifest without the kamma, the formations, the pushing, the objective field, etc., as cause. | Но следует понимать, что оно не пришло сюда из прошлого состояния бытия и также оно не проявилось без каммы, без волевых конструкций, без толкания, без области и др. в качестве причины. | |
| 633. | |||
| Siyuṃ nidassanānettha, paṭighosādikā atha; | 165. An echo, or its like, supplies The figures here; connectedness | ||
| Santānabandhato natthi, ekatā nāpi nānatā. | By continuity denies Identity and otherness. | ||
| Ettha cetassa viññāṇassa purimabhavato idha anāgamane, atītabhavapariyāpannahetūti ca uppāde paṭighosa-padīpa-muddā-paṭibimbappakārā dhammā nidassanāni siyuṃ. | 166. And here let the illustration of this consciousness be such things as an echo, a light, a seal impression, a looking-glass image, for the fact of its not coming here from the previous becoming and for the fact that it arises owing to causes that are included in past becomings. | И пусть здесь иллюстрацией этого сознания будут такие вещи как эхо, свет, отпечаток, образ в зеркале, благодаря тому факту, что оно не приходит сюда из прошлого состояния бытия и благодаря факту, что оно возникает благодаря причинам, входящим в прошлые состояния бытия. | |
| Yathā hi paṭighosa-padīpa-muddā-chāyā saddādihetukā honti aññatra agantvā evamevaṃ idaṃ cittaṃ. | For just as an echo, a light, a seal impression, and a shadow have respectively sound, etc., as their cause and come into being without going elsewhere, so also this consciousness. | Ведь как эхо, свет, отпечаток и тень имеют в качестве условий звук и прочее и возникают не приходя ниоткуда, так и этот момент ума (сознание). | |
| Ettha ca santānabandhato natthi ekatā nāpi nānatā. | 167.And with a stream of continuity there is neither identity nor otherness. | ||
| Yadi hi santānabandhe sati ekantamekatā bhaveyya, na khīrato dadhi sambhūtaṃ siyā. | For if there were absolute identity in a stream of continuity, there would be no forming of curd from milk. | ||
| Athāpi ekantanānatā bhaveyya, na khīrassādhīno dadhi siyā. | And yet if there were absolute otherness, the curd would not be derived from the milk. | ||
| Esa nayo sabbahetuhetusamuppannesu. | And so too with all causally arisen things. | ||
| Evañca sati sabbalokavohāralopo siyā, so ca aniṭṭho. | And if that were so there would be an end to all worldly usage, which is hardly desirable. | ||
| Tasmā ettha na ekantamekatā vā nānatā vā upagantabbāti. | So neither absolute identity nor absolute otherness should be assumed here. | ||
| 634.Etthāha – nanu evaṃ asaṅkantipātubhāve sati ye imasmiṃ manussattabhāve khandhā, tesaṃ niruddhattā, phalapaccayassa ca kammassa tattha agamanato aññassa aññato ca taṃ phalaṃ siyā, upabhuñjake ca asati kassa taṃ phalaṃ siyā, tasmā na sundaramidaṃ vidhānanti. | 168. Here it might be asked: “If no transmigration is manifested, then after the cessation of the aggregates in this human person, that fruit could be another person’s or due to other [kamma], since the kamma that is the condition for the fruit does not pass on there [to where the fruit is]? And whose is the fruit since there is no experiencer? Therefore this formulation seems to be unsatisfactory. ” | Здесь можно спросить: "Если нет никакого переселения, то после прекращения совокупностей в этом человеке, этот плод может быть от другого человека или из-за другой [каммы], поскольку камма, являющаяся условием для плода не переходит туда [где проявляется плод]. И чей будет этот плод, раз нет испытывающего? Следовательно, эта формулировка кажется неудовлетворительной". | |
| Tatridaṃ vuccati – | 169. Here is the reply: | Ответ следующий: | |
| Santāne yaṃ phalaṃ etaṃ, nāññassa na ca aññato; | In continuity the fruit Is neither of nor from another; | ||
| Bījānaṃ abhisaṅkhāro, etassatthassa sādhako. | Seed’s forming processes will suit To show the purport of this matter. | ||
| Ekasantānasmiṃ hi phalaṃ uppajjamānaṃ tattha ekantaekattanānattānaṃ paṭisiddhattā aññassāti vā aññatoti vā na hoti. | 170. When a fruit arises in a single continuity, it is neither another’s nor from other [kamma] because absolute identity and absolute otherness are excluded32 there. | Когда плод возникает в одной непрерывности он не является чужим и не происходит от другой [каммы] поскольку здесь исключается абсолютная идентичность и абсолютная не-идентичность. |
Comm. NT: 32. Paṭisiddhattā—“because … excluded”: paṭisiddha is not in PED. Abhisaṅkhāra here might mean “planting work,” not “formative processes.” Все комментарии (1) |
| Etassa ca panatthassa bījānaṃ abhisaṅkhāro sādhako. | The formative processes of seeds establish the meaning of this. | Смысл этого показывает процесс роста [растений] из семян. | |
| Ambabījādīnaṃ hi abhisaṅkhāresu katesu tassa bījassa santāne laddhapaccayo kālantare phalaviseso uppajjamāno na aññabījānaṃ, nāpi aññābhisaṅkhārapaccayā uppajjati, na ca tāni bījāni, te abhisaṅkhārā vā phalaṭṭhānaṃ pāpuṇanti, evaṃ sampadamidaṃ veditabbaṃ. | For once the formative processes of a mango seed, etc., have been set afoot, when the particular fruit arises in the continuity of the seed’s [growth], later on owing to the obtaining of conditions, it does so neither as the fruit of other seeds nor from other formative processes as condition; and those seeds or formative processes do not themselves pass on to the place where the fruit is. This is the analogy here. | Когда запущен процесс роста [растения из] семени манго и т.п., когда возникает конкретный плод в непрерывности роста растения из семени, в дальнейшем благодаря обретению условий, плод возникает ни как плод других семян и не благодаря другим процессам роста в качестве условий и те семена или процессы роста сами не переходят в место, где находится плод. Такова здесь аналогия. | |
| Vijjāsipposadhādīhi cāpi bālasarīre upayuttehi kālantare vuḍḍhasarīrādīsu phaladehi ayamattho veditabbo. | And the meaning can also be understood from the fact that the arts, crafts, medicine, etc., learnt in youth give their fruit later on in maturity. | И также здесь можно понять смысл с помощью фактов, что искусства, ремёсла, медицинские и прочие навыки, полученные в молодости, дают свой плод позже в зрелости. | |
| Yampi vuttaṃ "upabhuñjake ca asati kassa taṃ phalaṃ siyā"ti, tattha, | 171. Now, it was also asked, “Whose is the fruit, since there is no experiencer? ” Herein: | И также спрашивают: "Чей плод, раз нет испытывающего?". Здесь: | |
| Phalassuppattiyā eva, siddhā bhuñjakasammuti; | “Experiencer” is a convention For mere arising of the fruit; | ||
| Phaluppādena rukkhassa, yathā phalati sammuti. | They say “It fruits” as a convention, When on a tree appears its fruit. | ||
| Yathā hi rukkhasaṅkhātānaṃ dhammānaṃ ekadesabhūtassa rukkhaphalassa uppattiyā eva rukkho phalatīti vā phalitoti vā vuccati, tathā devamanussasaṅkhātānaṃ khandhānaṃ ekadesabhūtassa upabhogasaṅkhātassa sukhadukkhaphalassa uppādeneva devo, manusso vā upabhuñjatīti vā, sukhito, dukkhitoti vā vuccati. | 172. Just as it is simply owing to the arising of tree fruits, which are one part of the phenomena called a tree, that it is said “The tree fruits” or “The tree has fruited,” so it is simply owing to the arising of the fruit consisting of the pleasure and pain called experience, which is one part of the aggregates called “deities” and “human beings,” that it is said “A deity or a human being experiences or feels pleasure or pain.” | Подобно тому, как благодаря появлению плодов на дереве, являющихся частью феномена, называемого деревом, говорят "плоды дерева" или "дерево плодоносит", так и лишь благодаря возникновению плода, состоящего из удовольствий и страданий, называемых опытом, являющегося частью совокупностей, называемых "божествами" или "людьми" говорится "божество или человек испытывает удовольствие или страдание". | |
| Tasmā na ettha aññena upabhuñjakena nāma koci attho atthīti. | There is therefore no need at all here for a superfluous experiencer. | Следовательно, вообще не нужен никакой выдуманный "испытывающий". | |
| 635.Yopi vadeyya "evaṃ santepi ete saṅkhārā vijjamānā vā phalassa paccayā siyuṃ, avijjamānā vā, yadi ca vijjamānā pavattikkhaṇeyeva nesaṃ vipākena bhavitabbaṃ, atha avijjamānā pavattito pubbe pacchā ca niccaṃ phalāvahā siyu"nti, so evaṃ vattabbo – | 173. But it may be said: “That may be so; but then these formations must be the conditions for the fruit either when they are present or when they are not present, and if it is when they are present, their result must come about only at the moment of their occurrence; but if it is when they are not present, they must bear fruit constantly both before and after their occurrence. ” It can be replied: | Но можно сказать: "Пусть так, но тогда эти волевые конструкции должны быть условиями для плода или когда они присутствуют или когда они не присутствуют. И если они являются условиями когда они присутствуют, их результат должен проявляться только в момент их присутствия. Если они являются условиями, когда они не присутствуют, они должны давать плод постоянно как до, так и после присутствия". Можно ответить так: | |
| Katattā paccayā ete, na ca niccaṃ phalāvahā; | They are conditions when performed; They bear fruit once, but not again; | ||
| Pāṭibhogādikaṃ tattha, veditabbaṃ nidassanaṃ. | The agent and such similes Will serve to make the meaning plain. | ||
| Katattāyeva hi saṅkhārā attano phalassa paccayā honti, na vijjamānattā, avijjamānattā vā. | 174. Formations are conditions for their own fruit because they have been performed, not because of presence or non-presence, | Волевые конструкции являются условиями своего плода поскольку они были совершены, а не из-за их присутствия или не присутствия. | |
| Yathāha – "kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hotī"tiādi (dha. sa. 431). | according as it is said: [556] “Due to profitable kamma of the sense sphere having been performed, stored up [in the past], resultant eye-consciousness arises [in the present]” (Dhs §431), and so on. | Согласно сказанному: "Благодаря совершённой благотворной камме в мире страсти, которая была накоплена [в прошлом], в настоящем возникает зрительное сознание, являющееся результатом" и т.д. | |
| Yathārahassa ca attano phalassa paccayā hutvā na puna phalāvahā honti vipākattā. | Having become conditions for their own fruit according to their capacity, they do not again bear fruit since the result has already ripened. | Став условиями для собственного плода согласно своим возможностям, они не дают плоды вновь, поскольку результат уже проявился. | |
| Etassa catthassa vibhāvane idaṃ pāṭibhogādikaṃ nidassanaṃ veditabbaṃ. | And in explaining the meaning of this the analogy of the agent, etc., should be understood. | При объяснении смысла этого следует понимать метафору с предпринимателем и т.п. | |
| Yathā hi loke yo kassaci atthassa niyyātanatthaṃ pāṭibhogo hoti, bhaṇḍaṃ vā kiṇāti, iṇaṃ vā gaṇhāti, tassa taṃ kiriyākaraṇamattameva tadatthaniyyātanādimhi paccayo hoti, na kiriyāya vijjamānattaṃ, avijjamānattaṃ vā, na ca tadatthaniyyātanādito parampi dhārakova hoti. | For just as in the world when someone becomes an agent with the aim of completing some business or other, and he buys goods, say, or obtains a loan, it is simply the fact of his performing the transaction that is the condition for completing that business, not the transaction’s actual presence or non- presence; and after the completion of the business he has no further liability. | Ведь когда в мире некто становится предпринимателем с целью исполнить то или иное начинание и он покупает товары или берёт кредит, сам факт исполнения им процедуры [покупки товаров и т.п.] является условием для завершения этого начинания, а не реальное присутствие или не присутствие процедуры. И после завершения начинания у него нет больше обязанности. | |
| Kasmā? | Why not? | Почему? | |
| Niyyātanādīnaṃ katattā. | Because the business has been completed. | Потому что начинание закончено. | |
| Evaṃ katattāva saṅkhārāpi attano phalassa paccayā honti, na ca yathārahaṃ phaladānato parampi phalāvahā hontīti. | So it is because they have been performed that formations are conditions for their own fruit, and they do not bear fruit after they have already given fruit according to their capacity. | Поэтому поскольку они были совершены, эти волевые конструкции являются условиями для собственного плода и они не приносят плод после того, как они уже принесли плод согласно их способностям. | |
| Ettāvatā missāmissavasena dvedhāpi vattamānassa paṭisandhiviññāṇassa saṅkhārapaccayā pavatti dīpitā hoti. | Up to this point the occurrence, with formations as condition, of rebirth- linking consciousness that occurs in the two ways as mixed and unmixed [with materiality] has been illustrated. | К этому моменту совершение волевых конструкций, являющихся условием сознания воссоединения ума, происходящего двумя способами как смешанное и несмешанное [с материальным] было объяснено. | |
| 636.Idāni sabbesveva tesu bāttiṃsavipākaviññāṇesu sammohavighātatthaṃ, | 175. Now, in order to eliminate confusion about all these thirty-two kinds of resultant consciousness: | Теперь, чтобы устранить путаницу обо всех этих 32 разновидностях результирующего сознания: | |
| Paṭisandhipavattīnaṃ, vasenete bhavādisu; | One should of these formations see For which and how they are conditions | У этих волевых конструкций следует увидеть для которых и как они являются условиями | |
| Vijānitabbā saṅkhārā, yathā yesañca paccayā. | In birth and life in all the three Kinds of becoming and the rest. | в рождении и жизни во всех трёх состояниях бытия и прочем. | |
| Tattha tayo bhavā, catasso yoniyo, pañca gatiyo, satta viññāṇaṭṭhitiyo, nava sattāvāsāti ete bhavādayo nāma. | 176. Herein, the three kinds of becoming, the four kinds of generation, the five kinds of destiny, the seven stations of consciousness, and the nine abodes of beings are what are called “The kinds of becoming and the rest.” | ||
| Etesu bhavādīsu paṭisandhiyaṃ pavatte ca ete yesaṃ vipākaviññāṇānaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbāti attho. | The meaning is that it should be recognized for what kinds of resultant consciousness these [formations] are conditions in rebirth-linking and in the course of an individual existence, and in what way they are conditions in the various kinds of becoming and so on. | Смысл в том, что нужно понять, для каких видов результирующего сознания эти волевые конструкции являются условиями в воссоединении ума и в процессе индивидуального существования, а также каким образом они являются условиями в различных состояниях бытия и т.д. | |
| Tattha puññābhisaṅkhāre tāva kāmāvacaraaṭṭhacetanābhedo puññābhisaṅkhāro avisesena kāmabhave sugatiyaṃ navannaṃ vipākaviññāṇānaṃ paṭisandhiyaṃ nānakkhaṇikakammapaccayena ceva upanissayapaccayena cāti dvedhā paccayo. | 177. Herein, firstly as regard the formation of merit: the formation of merit comprising the eight volitions of the sense sphere ((1)–(8)) is a condition in two ways, as kamma condition acting from a different time and as decisive-support condition, equally for all the nine kinds of resultant consciousness ((41)–(49)) in rebirth-linking in a happy destiny in the sense-sphere becoming. | ||
| Rūpāvacarapañcakusalacetanābhedo puññābhisaṅkhāro rūpabhave paṭisandhiyaṃ eva pañcannaṃ. | That formation comprising the five profitable volitions of the fine-material sphere ((9)–(13)) [is a condition] in like manner for the five kinds of rebirth-linking in the fine-material becoming ((57)–(61)). | ||
| Vuttappabhedakāmāvacaro pana kāmabhave sugatiyaṃ upekkhāsahagatāhetumanoviññāṇadhātuvajjānaṃ sattannaṃ parittavipākaviññāṇānaṃ vuttanayeneva dvedhā paccayo pavatte, no paṭisandhiyaṃ. | 178. That of the sense sphere divided up as aforesaid is a condition in two ways, as aforesaid, for seven kinds of limited [-sphere] resultant consciousness ((34)–(40))—excluding the root-causeless mind-consciousness element accompanied by equanimity (41)—in the course of an existence, but not in rebirth- linking, in the happy destinies in the sense-sphere becoming. | ||
| Sveva rūpabhave pañcannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. | And that same formation is a condition likewise for five kinds of resultant consciousness ((34), (35), (39)–(41)) in the course of an existence, not in rebirth-linking, in the fine- material becoming. | ||
| Kāmabhave pana duggatiyaṃ aṭṭhannampi parittavipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. | It is a condition likewise for eight kinds of limited [-sphere] resultant consciousness ((34)–(41)) in the course of existence, not in rebirth- linking, in the unhappy destinies in the sense-sphere becoming. | ||
| Tattha niraye mahāmoggallānattherassa narakacārikādīsu iṭṭhārammaṇasamāyoge so paccayo hoti, tiracchānesu pana petamahiddhikesu ca iṭṭhārammaṇaṃ labbhatiyeva. | For then it is a condition [for such profitable-resultant consciousness occurring] in hell encountering a desirable object [on such occasions] as the Elder Mahā Moggallāna’s visits to hell, and so on. But among animals and powerful ghosts too a desirable object is obtained [through the same condition]. | ||
| Sveva kāmabhave sugatiyaṃ soḷasannampi kusalavipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. | 179. This eightfold formation of merit is also a condition likewise for sixteen kinds of profitable-resultant consciousness in the course of an existence ((34)– (41)) and in rebirth-linking ((42)–(49)) in the happy destinies in the sense- sphere becoming. | ||
| Avisesena pana puññābhisaṅkhāro rūpabhave dasannaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. | It is also a condition equally for all ten kinds of resultant consciousness in the course of an existence ((34), (35), (39)–(41)) and in rebirth- linking ((57)–(61)) in the fine-material becoming. | ||
| Dvādasākusalacetanābhedo apuññābhisaṅkhāro kāmabhave duggatiyaṃ ekassa viññāṇassa tatheva paccayo paṭisandhiyaṃ, no pavatte. | 180. The formation of demerit, comprising the twelve unprofitable volitions ((22)–(33)), is a condition likewise in the unhappy destinies in the sense-sphere becoming for one kind of consciousness in rebirth-linking (56), not in the course of an existence; | ||
| Channaṃ pavatte, no paṭisandhiyaṃ. | also for six kinds in the course of an existence ((50)–(55)), not in rebirth-linking; | ||
| Sattannampi akusalavipākaviññāṇānaṃ pavatte ca paṭisandhiyañca. | and for all the seven kinds partly in the course of an existence and partly in rebirth-linking. | ||
| Kāmabhave pana sugatiyaṃ tesaṃyeva sattannaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. | And in the happy destinies in the sense-sphere becoming it is a condition likewise for those same seven kinds in the course of an existence, not in rebirth-linking. | ||
| Rūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte, no paṭisandhiyaṃ. | In the fine-material becoming it is a condition likewise for four kinds of resultant consciousness ((50)–(51), (55), (56)) in the course of an existence, not in rebirth-linking. | ||
| So ca kho kāmāvacare aniṭṭharūpadassanasaddasavanavasena, brahmaloke pana aniṭṭharūpādayo nāma natthi. | Then it is a condition for [Brahmās’] seeing undesirable visible data and hearing undesirable sounds that are in the sense sphere: there are no undesirable visible data, etc., in the Brahmā-world itself; | ||
| Tathā kāmāvacaradevalokepi. | and likewise in the divine world of the sense sphere.33 |
Comm. NT: 33. Vism-mhṭ points out that this is generally but not always so, since deities see such portents of their death as the fading of their flow... Все комментарии (1) |
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| Āneñjābhisaṅkhāro arūpabhave catunnaṃ vipākaviññāṇānaṃ tatheva paccayo pavatte ca paṭisandhiyañca. | 181.The formation of the imperturbable is a condition likewise for four kinds of resultant consciousness ((62)–(65)) in the course of an existence and in rebirth- linking in the immaterial becoming. | ||
| Evaṃ tāva bhavesu paṭisandhipavattīnaṃ vasena ete saṅkhārā yesaṃ paccayā, yathā ca paccayā honti, tathā vijānitabbā. | This, firstly, is how it should be understood what kinds of resultant consciousness these formations are conditions for in rebirth-linking and in the [three] kinds of becoming, and in what way they are conditions. | ||
| Eteneva nayena yoniādīsupi veditabbā. | And it should also be understood in the same way of the kinds of generation and so on. | ||
| 637.Tatridaṃ ādito paṭṭhāya mukhamattapakāsanaṃ – imesu hi saṅkhāresu yasmā puññābhisaṅkhāro tāva dvīsu bhavesu paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. | 182. Here is a statement of the bare headings starting from the beginning. Of these [three kinds of] formations, firstly the formation of merit, when giving rebirth-linking, produces the whole of its result in two of the kinds of becoming; | ||
| Tathā aṇḍajādīsu catūsu yonīsu, devamanussasaṅkhātāsu dvīsu gatīsu, nānattakāyanānattasaññīnānattakāyaekattasaññī-ekattakāyanānattasaññī-ekattakāyaekattasaññīsaṅkhātāsu catūsu viññāṇaṭṭhitīsu. | likewise in the four kinds of generation beginning with the egg-born, in two of the kinds of destiny, in other words, the divine and the human; in four of the stations of consciousness, [the human, and the planes of the first, second and third jhānas,] described thus, “Different in body and different in perception … different in body and same in perception … same in body and different in perception … same in body and same in perception …;” (D III 253) | ||
| Asaññasattāvāse panesa rūpamattamevābhisaṅkharotīti catūsuyeva sattāvāsesu ca paṭisandhiṃ datvā sabbamattano vipākaṃ janeti. | and in only four of the abodes of beings, because in the abode of non-percipient beings it only forms materiality. | ||
| Tasmā esa etesu dvīsu bhavesu, catūsu yonīsu, dvīsu gatīsu, catūsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu ca ekavīsatiyā vipākaviññāṇānaṃ vuttanayeneva paccayo hoti yathāsambhavaṃ paṭisandhiyaṃ pavatte ca. | Therefore it is a condition in the way already stated for twenty-one kinds of resultant consciousness in these two kinds of becoming, four kinds of generation, two kinds of destiny, four stations of consciousness, and four abodes of beings according as they are produced in rebirth-linking ((41)–(49), (57)–(61)) [558] and the course of an existence ((34)–(41)), as appropriate. | ||
| Apuññābhisaṅkhāro pana yasmā ekasmiṃyeva kāmabhave catūsu yonīsu, avasesāsu tīsu gatīsu, nānattakāyaekattasaññīsaṅkhātāya ekissā viññāṇaṭṭhitiyā, tādiseyeva ca ekasmiṃ sattāvāse paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, catūsu yonīsu, tīsu gatīsu, ekissā viññāṇaṭṭhitiyā, ekamhi ca sattāvāse sattannaṃ vipākaviññāṇānaṃ vuttanayeneva paccayo paṭisandhiyaṃ pavatte ca. | 183. The formation of demerit as rebirth-linking ripens in the sense- sphere becoming only, in the four kinds of generation, in the remaining three destinies, in the one station of consciousness described thus “different in body and same in perception” (D III 253), and in the one corresponding abode of beings. Therefore it is a condition in the way already stated for seven kinds of resultant consciousness in one kind of becoming, in four kinds of generation, in three kinds of destiny, in one station of consciousness, and in one abode of beings, both in rebirth-linking (56) and in the course of an existence ((50)–(56)). | ||
| Āneñjābhisaṅkhāro pana yasmā ekasmiṃyeva arūpabhave, ekissā opapātikayoniyā, ekissā devagatiyā, ākāsānañcāyatanādikāsu tīsu viññāṇaṭṭhitīsu, ākāsānañcāyatanādikesu ca catūsu sattāvāsesu paṭisandhivasena vipaccati, tasmā esa ekasmiṃ bhave, ekissā yoniyā, ekissā gatiyā, tīsu viññāṇaṭṭhitīsu, catūsu sattāvāsesu catunnaṃ viññāṇānaṃ vuttanayeneva paccayo hoti paṭisandhiyaṃ pavatte cāti. | 184.The formation of the imperturbable as rebirth-linking ripens in the immaterial becoming, in the apparitional kind of generation only, in the divine destiny only, in the three stations of consciousness beginning with the base consisting of boundless space, and in the four abodes of beings beginning with the base consisting of boundless space ((62)– (65)). Therefore it is a condition in the way already stated for the four kinds of consciousness in one kind of becoming, in one kind of generation, in one kind of destiny, in three stations of consciousness, and in four abodes of beings, both in rebirth-linking and in the course of becoming. 34 |
Comm. NT: 34. A Sinhalese text adds the following paragraph: “Also the bodily formation, when giving rebirth-linking, gives the whole of its results i... Все комментарии (1) |
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| Evaṃ, | 185. This is how: | ||
| Paṭisandhipavattīnaṃ, vasenete bhavādisu; | One should of these formations see For which and how they are conditions | ||
| Vijānitabbā saṅkhārā, yathā yesañca paccayāti. | In birth and life and the three Kinds of becoming and the rest. | ||
| Ayaṃ "saṅkhārapaccayā viññāṇa"nti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause, “With formations as condition, consciousness. ” | ||
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Сознание обуславливает умственно-телесное Таблица Палийский оригинал |
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| 638.Viññāṇapaccayā nāmarūpapade – | 186. For the clause, “With consciousness as condition, mentality-materiality”: | В части выражения "сознание обуславливает умственно-материальное" | |
| Vibhāgā nāmarūpānaṃ, bhavādīsu pavattito; | (1) By analysis of mind and matter, (2) Occurrence in becoming, etc., | ||
| Saṅgahā paccayanayā, viññātabbo vinicchayo. | (3) Inclusion, and (4) manner of condition, The exposition should be known. | ||
| Vibhāgā nāmarūpānanti ettha hi nāmanti ārammaṇābhimukhaṃ namanato vedanādayo tayo khandhā, rūpanti cattāri mahābhūtāni catunnañca mahābhūtānaṃ upādāyarūpaṃ. | 187. 1. By analysis of mind and matter: here “mind” (nāma—mentality) is the three aggregates, that is, feeling, perception, and formations, because of their bending (namana) on to the object. “Matter” (rūpa—materiality) is the four great primary elements and the materiality derived [by clinging] from the four great primaries. | [Рассмотрение] путём анализа умственно-телесного: здесь умственное представляет собой три совокупности, а именно совокупность ощущений, совокупность распознавания и совокупность умственных конструкций потому что они склоняются к объекту. Телесное представляет собой четыре великих первоэлемента и материю, являющуюся производной из четырёх великих первоэлементов. |
В МН9 другое объяснение, но возможно оно ему не противоречит
https://tipitaka.theravada.su/comments/sentenceid/15119 Все комментарии (1) |
| Tesaṃ vibhāgo khandhaniddese vuttoyevāti. | Their analysis is given in the Description of the Aggregates (XIV.34f., 125f.). | Их анализ даётся в разделе о совокупностях. | |
| Evaṃ tāvettha vibhāgā nāmarūpānaṃ viññātabbo vinicchayo. | This, in the first place, is how the exposition of mentality-materiality should be known “by analysis. ” | ||
| Bhavādīsu pavattitoti ettha ca nāmaṃ ekaṃ sattāvāsaṃ ṭhapetvā sabbabhavayonigativiññāṇaṭṭhitisesasattāvāsesu pavattati, rūpaṃ dvīsu bhavesu, catūsu yonīsu, pañcasu gatīsu, purimāsu catūsu viññāṇaṭṭhitīsu, pañcasu sattāvāsesu pavattati. | 188. 2. By occurrence in becoming, et cetera: excepting one abode of beings, [that is, the non-percipient,] mentality occurs in all the kinds of becoming, generation, destiny, and station of consciousness, and in the remaining abodes of beings. Materiality occurs in two kinds of becoming, four kinds of generation, five destinies, the first four stations of consciousness, and the first five abodes of beings. | [Рассмотрение] через присутствие на уровнях бытия: исключая одно местопребывание [не имеющие способности распознавания брахмы] умственное присутствует во всех видах бывания, во всех видах порождения, во всех уделах и уровнях сознания и в остальных местопребываниях существ. Материальное присутствует в двух видах бывания, четырёх видах порождения, в пяти уделах, в первых четырёх уровнях сознания и первых пяти местопребываниях существ. | |
| Evaṃ pavattamāne ca etasmiṃ nāmarūpe yasmā abhāvakagabbhaseyyakānaṃ aṇḍajānañca paṭisandhikkhaṇe vatthukāyadasakavasena rūpato dvesantatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato vīsati dhammā, tayo ca arūpino khandhāti ete tevīsati dhammā viññāṇapaccayā nāmarūpanti veditabbā. | 189.Now, when this mentality-materiality occurs thus, [559] then in the case of sexless embryos and the egg-born, at the moment of their rebirth-linking there are manifested as materiality two organic continuities, that is, the two decads of physical basis and body, and also the three immaterial aggregates. So in their case there are in detail these twenty-three states, namely, twenty states as concrete matter and three immaterial aggregates, which should be understood as “mentality-materiality with consciousness as condition.” | ||
| Aggahitaggahaṇena pana ekasantatisīsato nava rūpadhamme apanetvā cuddasa. | But omitting repetitions,35 and so cancelling nine material instances (see 11.88) from one of the organic continuities, fourteen states remain. |
Comm. NT: 35. Resolve compound agahitagahaṇena as gahitassa a-gahaṇena, not as a-gahitassa gahaṇena; i.e. it is “by not taking what is taken,” not “by... Все комментарии (1) |
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| Sabhāvakānaṃ bhāvadasakaṃ pakkhipitvā tettiṃsa, tesampi aggahitaggahaṇena santatisīsadvayato aṭṭhārasa rūpadhamme apanetvā pannarasa. | By adding the sex decad for those possessed of sex [before making the above cancellation] there are thirty-three. And omitting repetitions and so cancelling eighteen material instances [nine each] from two of the organic continuities, in this case fifteen states remain. | ||
| Yasmā ca opapātikasattesu brahmakāyikādīnaṃ paṭisandhikkhaṇe cakkhusotavatthudasakānaṃ, jīvitindriyanavakassa ca vasena rūpato cattāri santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato ekūnacattālīsa dhammā, tayo ca arūpino khandhāti ete bācattālīsa dhammā viññāṇapaccayā nāmarūpanti veditabbā. | 190. At the moment of rebirth-linking of those of Brahmā’s Retinue, among apparitionally born beings, four organic continuities are manifested as materiality, that is, the decads of eye, ear, and physical basis, and the ennead of the life faculty, and three immaterial aggregates. So in their case in detail these forty-two states, namely, thirty-nine states as concrete materiality and three immaterial aggregates, should be understood as “mentality-materiality with consciousness as condition.” | ||
| Aggahitaggahaṇena pana santatisīsattayato sattavīsati dhamme apanetvā pannarasa. | But omitting repetitions and so cancelling twenty- seven instances of materiality [nine each] from three of the organic continuities, fifteen states remain. | ||
| Kāmabhave pana yasmā sesaopapātikānaṃ, saṃsedajānaṃ vā sabhāvakaparipuṇṇāyatanānaṃ paṭisandhikkhaṇe rūpato satta santatisīsāni, tayo ca arūpino khandhā pātubhavanti, tasmā tesaṃ vitthārena rūparūpato sattati dhammā, tayo ca arūpino khandhāti ete tesattati dhammā viññāṇapaccayā nāmarūpanti veditabbā. | 191. In the sense-sphere becoming, seven organic continuities are manifested as materiality, and also three immaterial aggregates at the moment of rebirth- linking of the remaining kinds of apparitionally born or of the moisture-born possessing sex and matured sense bases. So in their case in detail these seventy- three states, namely, seventy instances of concrete materiality and three immaterial aggregates, should be understood as “mentality-materiality with formations as condition.” | ||
| Aggahitaggahaṇena pana rūpasantatisīsachakkato catupaññāsa dhamme apanetvā ekūnavīsati. | But omitting repetitions and so cancelling fifty-four material instances [nine each] from six of the organic continuities, nineteen states remain. | ||
| Esa ukkaṃso. | This is the maximum. | ||
| Avakaṃsena pana taṃtaṃrūpasantatisīsavikalānaṃ tassa tassa vasena hāpetvā hāpetvā saṅkhepato vitthārato ca paṭisandhiyaṃ viññāṇapaccayā nāmarūpasaṅkhā veditabbā. | But at minimum the computation of “mentality- materiality with consciousness as condition” in the rebirth-linking of those who lack such and such an organic continuity can be understood in brief and detail by reducing it appropriately. [The blind, for instance, lack the eye decad.] | ||
| Arūpīnaṃ pana tayova arūpino khandhā. | 192. For mentality-materiality immaterial beings have only the three [mental] aggregates; | ||
| Asaññīnaṃ rūpato jīvitindriyanavakamevāti. | while non-percipient beings have only the life-faculty ennead, and that represents materiality. | ||
| Esa tāva paṭisandhiyaṃ nayo. | |||
| Pavatte pana sabbattha rūpappavattidese paṭisandhicittassa ṭhitikkhaṇe paṭisandhicittena saha pavattaututo utusamuṭṭhānaṃ suddhaṭṭhakaṃ pātubhavati. | 193. In the course of an existence, in all places where materiality occurs there is manifested the temperature-originated bare [material] octad, which is due [initially] to the temperature that occurred together with the rebirth-linking consciousness at the moment of its presence.36 |
Comm. NT: 36.
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| Paṭisandhicittaṃ pana rūpaṃ na samuṭṭhāpeti. | Rebirth-linking consciousness does not originate materiality. | Момент ума (сознание) воссоединения не порождает телесное. | |
| Tañhi yathā papāte patitapuriso parassa paccayo hotuṃ na sakkoti, evaṃ vatthudubbalatāya dubbalattā rūpaṃ samuṭṭhāpetuṃ na sakkoti. | For, just as a man who is falling into a chasm cannot support another, so it, too, is unable to originate materiality because of its weakness, which is due to the weakness of the physical basis. | Ведь как человек, падающий в пропасть не может поддерживать другого, так и он не способен порождать телесное из за своей слабости, которая имеет место благодаря слабости физической основы. | |
| Paṭisandhicittato pana uddhaṃ paṭhamabhavaṅgato pabhuti cittasamuṭṭhānaṃ suddhaṭṭhakaṃ, saddapātubhāvakāle paṭisandhikkhaṇato uddhaṃ pavattaututo ceva cittato ca saddanavakaṃ, ye pana kabaḷīkārāhārūpajīvino gabbhaseyyakasattā, tesaṃ, | But from the first life-continuum after the rebirth-linking consciousness onwards, [560] the bare octad originated by consciousness appears. And at the time when sound becomes manifest there is the sound ennead due both to temperature occurring after the moment of rebirth-linking and to consciousness. 194. The bare octad originated by nutriment appears in beings in the womb who live on matter consisting of physical nutriment as soon as their body is suffused by nutriment swallowed by the mother; for it is said: | ||
| "Yañcassa bhuñjati mātā, annaṃ pānañca bhojanaṃ; | And so it is that when his mother Eats, consuming food and drink, | ||
| Tena so tattha yāpeti, mātukucchigato naro"ti. – | One hidden in his mother’s womb Thereby obtains his nourishment (S I 206). | ||
| Vacanato mātarā ajjhoharitāhārena anugate sarīre, opapātikānaṃ sabbapaṭhamaṃ attano mukhagataṃ kheḷaṃ ajjhoharaṇakāle āhārasamuṭṭhānaṃ suddhaṭṭhakanti idaṃ āhārasamuṭṭhānassa suddhaṭṭhakassa, utucittasamuṭṭhānānañca ukkaṃsato dvinnaṃ navakānaṃ vasena chabbīsatividhaṃ, pubbe ekekacittakkhaṇe tikkhattuṃ uppajjamānaṃ vuttaṃ kammasamuṭṭhānañca sattatividhanti channavutividhaṃ rūpaṃ, tayo ca arūpino khandhāti samāsato navanavuti dhammā. | And it appears in apparitionally born beings as soon as they first swallow the spittle that has come into their own mouths. So, with the twenty-six [material instances] consisting of the bare octad originated by nutriment, and of the, at most, two [sound] enneads originated respectively by temperature and consciousness, and also with the already- mentioned seventy kamma-originated instances (§191) that arise three times in each conscious moment [at the instants of arising, presence, and dissolution], there are thus ninety-six material instances; and with the three immaterial aggregates there is thus a total of ninety-nine states. | ||
| Yasmā vā saddo aniyato kadācideva pātubhāvato, tasmā duvidhampi taṃ apanetvā ime sattanavuti dhammā yathāsambhavaṃ sabbasattānaṃ viññāṇapaccayā nāmarūpanti veditabbaṃ. | 195. Or because sound is not regularly present since it is only sometimes manifested, subtracting it therefore as twofold [being temperature-originated and consciousness-originated], there are these ninety-seven states to be understood as “mentality-materiality with consciousness as condition” in all beings, according as it happens to be produced. | ||
| Tesaṃ hi suttānampi pamattānampi khādantānampi pivantānampi divā ca rattiñca ete viññāṇapaccayā pavattanti. | For whether these beings are sleeping or idling or eating or drinking, these states keep on occurring in them day and night with consciousness as condition. | ||
| Tañca nesaṃ viññāṇapaccayabhāvaṃ parato vaṇṇayissāma. | And we shall explain later how they have consciousness as their condition (see §200ff.). | ||
| Yampanetamettha kammajarūpaṃ, taṃ bhavayonigatiṭhitisattāvāsesu sabbapaṭhamaṃ patiṭṭhahantampi tisamuṭṭhānikarūpena anupatthaddhaṃ na sakkoti saṇṭhātuṃ, nāpi tisamuṭṭhānikaṃ tena anupatthaddhaṃ. | 196. Now, although this kamma-born materiality is the first to find a footing in the several kinds of becoming, generation, destiny, station of consciousness, and abode of beings, it is nevertheless unable to carry on without being consolidated by materiality of triple origination [by consciousness, temperature, and nutriment], nor can that of triple origination do so without being consolidated by the former. | Хотя эта порождённая каммой материя являются первой, кто находит опору в нескольких видах бывания, порождения, уделах, уровнях сознания и местопребываниях существ, она тем не менее неспособна существовать дальше без скрепления материей тройного возникновения [посредством ума, температуры (климата) и пищи] и также материя тройного возникновения не может существовать дальше без скрепления со стороны первой. |
Хотелось бы понять какая связь между этими двумя видами материи и тем определением, которое дано в самом начале. Я подозреваю, что сознание обуславлив... Все комментарии (1) |
| Atha kho vātabbhāhatāpi catuddisā vavatthāpitā naḷakalāpiyo viya, ūmivegabbhāhatāpi mahāsamudde katthaci laddhapatiṭṭhā bhinnavāhanikā viya ca aññamaññupatthaddhānevetāni apatamānāni saṇṭhahitvā ekampi vassaṃ dvepi vassāni - pe - vassasatampi yāva tesaṃ sattānaṃ āyukkhayo vā puññakkhayo vā, tāva pavattantīti. | But when they thus give consolidating support to each other, they can stand up without falling, like sheaves of reeds propped together on all four sides, even though battered by the wind, and like [boats with] broken floats37 that have found a support, even though battered by waves somewhere in mid-ocean, and they can last one year, two years … a hundred years, until those beings’ life span or their merit is exhausted. | Но когда они таким образом дают друг другу поддержку скреплением, они держатся не разрушаясь как стебли тростника, подпёртые с четырёх сторон, хотя их треплет ветер. И также как корабли со сломанными поплавками, нашедшие опору, даже хотя их треплет ветер где-то посреди океана и они могут проработать год, два года... сто лет, пока срок жизни этих существ или их заслуги не исчерпаются. |
Comm. NT: 37. Vāhanika—“having a float”: not in PED. The context suggests a catamaran, universal in Indian waters. Все комментарии (1) |
| Evaṃ bhavādīsu pavattitopettha viññātabbo vinicchayo. | This is how the exposition should be understood here “by occurrence in becoming, etc.” | ||
| 639.Saṅgahāti ettha ca yaṃ āruppe pavattipaṭisandhīsu, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā nāmameva, yañca asaññesu sabbattha, pañcavokārabhave ca pavattiyaṃ viññāṇapaccayā rūpameva, yañca pañcavokārabhave sabbattha viññāṇapaccayā nāmarūpaṃ, taṃ sabbaṃ nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ ekadesasarūpekasesanayena saṅgahetvā viññāṇapaccayā nāmarūpanti veditabbaṃ. | 197. 3. By inclusion: now there is (a) the simple mentality with consciousness as condition in both the course of an existence and rebirth-linking in the immaterial sphere, and in the course of an existence in the five-constituent becoming, and (b) the simple materiality with consciousness as condition in both cases among the non-percipient, and in the course of an existence in the five-constituent becoming, and (c) the [combined] mentality-materiality [561] with consciousness as condition in both cases in the five-constituent becoming. All that mentality and materiality and mentality-materiality should be understood as “mentality-materiality with consciousness as condition,” including them under mentality-materiality according to the method that allows any one part to represent any remaining one of its kind. 38 |
Comm. NT: 38. The expression “ekadesasarūpekasesa” is grammatically explained at Vism-mhṭ 623; see allied expressions, “katekasesa” (§204) and “ekases... Все комментарии (1) |
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| Asaññesu viññāṇābhāvā ayuttanti ce, nāyuttaṃ. | 198. Is this correct in view of the absence of consciousness in non-percipient beings? —It is not incorrect. | ||
| Idampi, | For: | ||
| Nāmarūpassa yaṃ hetu, viññāṇaṃ taṃ dvidhā mataṃ; | This consciousness, as cause of mind And matter, is twice reckoned: | ||
| Vipākamavipākañca, yuttameva yato idaṃ. | Result, and also not-result. Wherefore this is correctly said. | ||
| Yañhi nāmarūpassa hetu viññāṇaṃ, taṃ vipākāvipākabhedato dvedhā mataṃ. | 199. The consciousness that is the cause of mentality-materiality is reckoned to be twofold classed as resultant and not resultant. | Сознание, являющееся причиной умственно-телесного, делится на два вида: результирующее и не результирующее. | |
| Idañca asaññasattesu kammasamuṭṭhānattā pañcavokārabhave pavattaabhisaṅkhāraviññāṇapaccayā rūpaṃ. | And since in the case of non-percipient beings materiality is originated by kamma, it has as its condition kamma-formation consciousness that occurred in the five-constituent becoming. | ||
| Tathā pañcavokāre pavattiyaṃ kusalādicittakkhaṇe kammasamuṭṭhānanti yuttameva idaṃ. | This applies also to the kamma-originated materiality arising in the course of an existence in the five-constituent becoming at the moment of profitable or any other consciousness. So this is correct. | ||
| Evaṃ saṅgahatopettha viññātabbo vinicchayo. | This is how the exposition can also be known here “by inclusion. ” | ||
| 640.Paccayanayāti ettha hi, | 200. 4. By manner of condition: here: | ||
| Nāmassa pākaviññāṇaṃ, navadhā hoti paccayo; | Resultant-consciousness conditions Mentality first in nine ways, | ||
| Vatthurūpassa navadhā, sesarūpassa aṭṭhadhā. | Then basis matter in nine ways, And other matter in eight ways; | ||
| Abhisaṅkhāraviññāṇaṃ, hoti rūpassa ekadhā; | Formation-consciousness conditions This matter in a single way. | ||
| Tadaññaṃ pana viññāṇaṃ, tassa tassa yathārahaṃ. | The rest of consciousness conditions This matter as the case may be. | ||
| Yañhetaṃ paṭisandhiyaṃ pavattiyaṃ vā vipākasaṅkhātaṃ nāmaṃ, tassa rūpamissassa vā amissassa vā paṭisandhikaṃ vā aññaṃ vā vipākaviññāṇaṃ sahajātaaññamaññanissayasampayuttavipākāhārindriyaatthiavigatapaccayehi navadhā paccayo hoti. | 201. Rebirth-linking or some other kind of resultant consciousness is a condition in nine ways, as conascence, mutuality, support, association, kamma- result, nutriment, faculty, presence, and non-disappearance conditions, either at rebirth-linking or in the course of an existence, for that mentality called resultant, whether mixed with materiality or not. | ||
| Vatthurūpassa paṭisandhiyaṃ sahajātaaññamaññanissayavipākāhārindriyavippayuttaatthiavigatapaccayehi navadhā paccayo hoti. | At rebirth-linking it is a condition in nine ways, as conascence, mutuality, support, kamma-result, nutriment, faculty, dissociation, presence, and non-disappearance conditions, for the materiality of the physical [heart-] basis. | ||
| Ṭhapetvā pana vatthurūpaṃ sesarūpassa imesu navasu aññamaññapaccayaṃ apanetvā sesehi aṭṭhahi paccayehi paccayo hoti. | It is a condition in eight ways, namely, as the above conditions omitting the mutuality condition, for materiality other than the materiality of the physical basis. | ||
| Abhisaṅkhāraviññāṇaṃ pana asaññasattarūpassa vā pañcavokārabhave vā kammajassa rūpassa suttantikapariyāyato upanissayavasena ekadhāva paccayo hoti. | Kamma-formation consciousness is a condition in one way only, as decisive- support condition, for the materiality of non-percipient beings, or for the kamma- born materiality in the five-constituent becoming, according to the Suttanta method. | ||
| Avasesaṃ paṭhamabhavaṅgato pabhuti sabbampi viññāṇaṃ tassa tassa nāmarūpassa yathārahaṃ paccayo hotīti veditabbaṃ. | All the remaining kinds of consciousness from the time of the first life- continuum [consciousness following rebirth-linking] onwards should be understood as a condition for some kind of mentality-materiality as appropriate. | ||
| Vitthārato pana tassa paccayanaye dassiyamāne sabbāpi paṭṭhānakathā vitthāretabbā hotīti na naṃ ārabhāma. | But since the whole contents of the Paṭṭhāna must be cited in order to show how it acts in detail, we do not undertake that. | ||
| Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "paṭisandhināmarūpaṃ viññāṇapaccayā hotī"ti? | 202. Here it may be asked: “But how is it to be known [562] that the mentality- materiality of rebirth-linking has consciousness as its condition?” | Здесь можно спросить: "Но как можно узнать, что сознание является условием умственно-телесного, [порождаемого?] моментом ума воссоединения?". | |
| Suttato yuttito ca. | From the suttas and from logic. | Из сутт и из логики. | |
| Sutte hi "cittānuparivattino dhammā"tiādinā (dha. sa. dukamātikā 62) nayena bahudhā vedanādīnaṃ viññāṇapaccayatā siddhā. | For in the suttas it is established in many places that feeling, etc., have consciousness as condition in the way beginning, “States with parallel occurrence through consciousness” (Dhs §1522). | Ведь в суттах во многих местах утверждается, что сознание является условием ощущения и прочего следующим образом: "явления, происходящие одновременно посредством ума". |
При этом почему-то даётся цитата из Абхидхаммы. Все комментарии (1) |
| Yuttito pana, | But as to logic: | Но в части логики объяснение следующее: | |
| Cittajena hi rūpena, idha diṭṭhena sijjhati; | From matter seen here to be born Of consciousness a man can tell | ||
| Adiṭṭhassāpi rūpassa, viññāṇaṃ paccayo iti. | That consciousness is a condition For matter when unseen as well. | ||
| Citte hi pasanne appasanne vā tadanurūpāni rūpāni uppajjamānāni diṭṭhāni. | Whether consciousness likes it or not, [certain] material instances are seen to arise in conformity with it. | Нравится это уму (сознанию) или нет, можно увидеть возникновение некоторых материальных сущностей согласующихся с ним. | |
| Diṭṭhena ca adiṭṭhassa anumānaṃ hotīti iminā idha diṭṭhena cittajarūpena adiṭṭhassāpi paṭisandhirūpassa viññāṇaṃ paccayo hotīti jānitabbametaṃ. | And the unseen is inferred from the seen. So it can be known, by means of the consciousness-born materiality that is seen, that consciousness is also a condition for the unseen materiality of rebirth-linking. | И не видимое выводится из видимого. Поэтому можно узнать посредством материальных составляющих тела, порождённых умом (сознанием), что сознание является условием для невидимых материальных составляющих тела при воссоединении ума. | |
| Kammasamuṭṭhānassāpi hi tassa cittasamuṭṭhānasseva viññāṇapaccayatā paṭṭhāne āgatāti. | For it is said in the Paṭṭhāna that, like the consciousness-originated, also the kamma-originated has consciousness as its condition (see Paṭṭh I 172–73). | Ведь в Паттхане скахано, что подобно порождённым умом [состявляющим тела], сознание обуславливает и порождённые каммой [составляющие тела]. | |
| Evaṃ paccayanayatopettha viññātabbo vinicchayoti. | This is how the exposition should be known “by manner of condition. ” | ||
| Ayaṃ "viññāṇapaccayā nāmarūpa"nti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With consciousness as condition, mentality-materiality. ” | ||
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Умственно-материальное обуславливает шесть сфер чувств Таблица Палийский оригинал |
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| 641.Nāmarūpapaccayā saḷāyatanapade – | 203. As to the clause “With mentality-materiality as condition, the sixfold base”: | В части выражения "умственно-материальное обуславливает шесть сфер чувств" | |
| Nāmaṃ khandhattayaṃ rūpaṃ, bhūtavatthādikaṃ mataṃ; | Three aggregates are “mind”; the basis, Primaries, and the rest are “matter”: | ||
| Katekasesaṃ taṃ tassa, tādisasseva paccayo. | And while all that conditions this A part can represent the rest. | ||
| Yañhetaṃ saḷāyatanasseva paccayabhūtaṃ nāmarūpaṃ, tattha nāmanti vedanādikkhandhattayaṃ, rūpaṃ pana sasantatipariyāpannaṃ niyamato cattāri bhūtāni cha vatthūni jīvitindriyanti evaṃ bhūtavatthādikaṃ matanti veditabbaṃ. | 204. In the case of the mentality-materiality that is here a condition for the sixfold base, mentality is the three aggregates beginning with feeling, while materiality should be understood as that included in one’s own continuity stated thus “primaries and the rest are ‘matter’,” that is to say, the four primaries, six physical bases, and life faculty, [since they are conditioning factors] invariably. | В части умственно-материального, являющегося здесь условием для шести сфер чувств, умственное здесь представляет собой три совокупности, начинающиеся с ощущения, хотя материальное следует понимать как то, что входит в собственную непрерывность и выраженное как: "первоэлементы и прочее являются материальным", а именно: четыре первоэлемента, шесть физических основ, способность жить, поскольку они непременно являются обуславливающими факторами. | |
| Taṃ pana nāmañca rūpañca nāmarūpañca nāmarūpanti evaṃ katekasesaṃ chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti evaṃ katekasesasseva saḷāyatanassa paccayoti veditabbaṃ. | But this mentality and this materiality and this mentality-materiality, each one representing the rest as “mentality-materiality,” should be understood as a condition for the sixfold base consisting of the sixth base and the sixfold base each one representing the rest as the “sixfold base.” | Но это умственное и это материальное и это умственно-материальное, каждое из которых представляет прочее как "умственно-материальное" должно пониматься как условие для шести сфер чувств, состоящих из шестой сферы и шести сфер, каждая из которых представляет собой остальные в качестве шести сфер. | |
| Kasmā? | Why? | Почему? | |
| Yasmā āruppe nāmameva paccayo, tañca chaṭṭhāyatanasseva na aññassa. | Because in the immaterial becoming there is only mentality as a condition, and that is a condition only for the sixth base, [namely, the mind base,] not for any other. | Потому что в нематериальном мире есть только умственное в качестве условия и это условие только для шестой сферы [а именно сферы рассудка] и ни для чего другого. | |
| "Nāmapaccayā chaṭṭhāyatana"nti (vibha. 322) hi vibhaṅge vuttaṃ. | For it is said in the Vibhaṅga, “With mentality as condition, the sixth base” (Vibh 179). | ||
| Tattha siyā – kathaṃ panetaṃ jānitabbaṃ "nāmarūpaṃ saḷāyatanassa paccayo"ti? | 205. Here it may be asked: “But how is it to be known that mentality-materiality is a condition for the sixfold base?” | Здесь можно спросить: "Но как узнать, что умственно-телесное является условием для шести сфер чувств?". | |
| Nāmarūpabhāve bhāvato. | Because the latter exists when mentality- materiality exists. | Потому что шесть сфер существуют когда существует умственно-телесное. | |
| Tassa tassa hi nāmassa rūpassa ca bhāve taṃ taṃ āyatanaṃ hoti, na aññathā. | For a given base exists when a given kind of mentality and materiality exists, not otherwise. | Ведь конкретная сфера существует, когда определённый вид умственного и телесного существует, не иначе. | |
| Sā panassa tabbhāvabhāvitā paccayanayasmiṃ yeva āvibhavissati. | But the way in which the one comes to exist when the other does will be explained below in the section dealing with how it is a condition. | ||
| Tasmā, | Therefore: | ||
| Paṭisandhiyā pavatte vā, hoti yaṃ yassa paccayo; | A wise man should contrive to tell Which one conditions which, and how, At rebirth and in life as well;” | ||
| Yathā ca paccayo hoti, tathā neyyaṃ vibhāvinā. | |||
| Tatrāyamatthadīpanā – | 206. Herein what follows illustrates the meaning. | ||
| Nāmameva hi āruppe, paṭisandhipavattisu; | In immaterial rebirth And life the mind alone will come | ||
| Paccayo sattadhā chadhā, hoti taṃ avakaṃsato. | In seven ways and six to be Condition at the minimum. | ||
| Kathaṃ? | 207. How? | ||
| Paṭisandhiyaṃ tāva avakaṃsato sahajātaaññamaññanissayasampayuttavipākaatthiavigatapaccayehi sattadhā nāmaṃ chaṭṭhāyatanassa paccayo hoti. | In rebirth-linking, firstly, mentality is a condition in seven ways at the minimum, as conascence, mutuality, support, association, kamma-result, presence, and non-disappearance conditions, for the sixth base. | ||
| Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. | Some mentality, however, is a condition, as root-cause condition [that is, greed, etc.,] and some as nutriment condition [that is, contact and mental volition]. So it is also a condition in other ways. It is by the [two latter] that the maximum and minimum should be understood. | ||
| Pavattepi vipākaṃ vuttanayeneva paccayo hoti, itaraṃ pana avakaṃsato vuttappakāresu paccayesu vipākapaccayavajjehi chahi paccayehi paccayo hoti. | In the course of an existence, too, resultant mentality is a condition as already stated. But the other [non-resultant] kind is a condition in six ways at minimum, as the aforesaid conditions except for kamma-result condition. | ||
| Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. | Some, however, are a condition, as root-cause condition, and some as nutriment condition. So it is also a condition in other ways. It is by these that the maximum and minimum should be understood. | ||
| Aññasmimpi bhave nāmaṃ, tatheva paṭisandhiyaṃ; | 208. In five-constituent becoming At rebirth, mind in the same ways | ||
| Chaṭṭhassa itaresaṃ taṃ, chahākārehi paccayo. | Acts as condition for the sixth, And for the others in six ways. | ||
| Āruppato hi aññasmimpi pañcavokārabhave taṃ vipākanāmaṃ hadayavatthuno sahāyaṃ hutvā chaṭṭhassa manāyatanassa yathā āruppe vuttaṃ, tatheva avakaṃsato sattadhā paccayo hoti. | 209. Besides the immaterial states, also in the five-constituent becoming that resultant mentality, in association with the heart-basis, is a condition in seven ways at the minimum for the sixth, the mind base, in the same way as was said with respect to the immaterial states. | ||
| Itaresaṃ pana taṃ pañcannaṃ cakkhāyatanādīnaṃ catumahābhūtasahāyaṃ hutvā sahajātanissayavipākavippayuttaatthiavigatavasena chahākārehi paccayo hoti. | But in association with the four primary elements, it is a condition in six ways, as conascence, support, kamma-result, dissociation, presence, and non-disappearance conditions, for the other five beginning with the eye base. | ||
| Kiñci panettha hetupaccayena, kiñci āhārapaccayenāti evaṃ aññathāpi paccayo hoti, tassa vasena ukkaṃsāvakaṃso veditabbo. | Some, however, are a condition as root-cause condition, and some as nutriment condition. It is by these that the maximum and minimum should be understood. | ||
| Pavattepi tathā hoti, pākaṃ pākassa paccayo; | 210. Result is for result condition During a life in the same ways; | ||
| Apākaṃ avipākassa, chadhā chaṭṭhassa paccayo. | While non-result the non-resultant Sixth conditions in six ways. | ||
| Pavattepi hi pañcavokārabhave yathā paṭisandhiyaṃ, tatheva vipākanāmaṃ vipākassa chaṭṭhāyatanassa avakaṃsato sattadhā paccayo hoti. | 211. For, as in rebirth-linking, so also in the course of an existence in the five- constituent becoming, resultant mentality is a condition in the seven ways at minimum for the resultant sixth base. | ||
| Avipākaṃ pana avipākassa chaṭṭhassa avakaṃsatova tato vipākapaccayaṃ apanetvā chadhā paccayo hoti. | But non-resultant mentality is a condition in six ways at minimum for the non-resultant sixth base, leaving out kamma- result condition. | ||
| Vuttanayeneva panettha ukkaṃsāvakaṃso veditabbo. | The maximum and minimum should be understood in the way already stated. | ||
| Tattheva sesapañcannaṃ, vipākaṃ paccayo bhave; | 212. And during life, result conditions The other five in fourfold way; | ||
| Catudhā avipākampi, evameva pakāsitaṃ. | The non-resultant kind can be Explained in the aforesaid way. | ||
| Tattheva hi pavatte sesānaṃ cakkhāyatanādīnaṃ pañcannaṃ cakkhupasādādivatthukaṃ itarampi vipākanāmaṃ pacchājātavippayuttaatthiavigatapaccayehi catudhā paccayo hoti. | 213. Again, in the course of an existence, the other resultant mentality, which has as its physical basis the eye sensitivity, etc., is a condition in four ways, as postnascence, dissociation, presence, and non-disappearance conditions, for the rest of the five beginning with the eye base. | ||
| Yathā ca vipākaṃ, avipākampi evameva pakāsitaṃ. | And as the resultant, so also the non-resultant is explained; | ||
| Tasmā kusalādibhedampi tesaṃ catudhā paccayo hotīti veditabbaṃ. | therefore [the mentality] classed as profitable, etc., should be understood as their condition in four ways. | ||
| Evaṃ tāva nāmameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ. | This, firstly, is how it should be understood what bases mentality alone is a condition for in rebirth-linking and in the course of an existence, and how it is a condition. | ||
| Rūpaṃ panettha āruppe, bhave bhavati paccayo; | 214. Not even for a single base In immaterial becoming | ||
| Na ekāyatanassāpi, pañcakkhandhabhave pana. | Is matter a condition here. But in five-aggregate becoming | ||
| Rūpato sandhiyaṃ vatthu, chadhā chaṭṭhassa paccayo; | Basis as matter is condition At rebirth in a sixfold way | ||
| Bhūtāni catudhā honti, pañcannaṃ avisesato. | For the sixth base; the primaries Are for the five in fourfold way. | ||
| Rūpato hi paṭisandhiyaṃ vatthurūpaṃ chaṭṭhassa manāyatanassa sahajātaaññamaññanissayavippayuttaatthiavigatapaccayehi chadhā paccayo hoti. | 215. As to matter, the materiality of the physical [heart-] basis is a condition in rebirth-linking in six ways, as conascence, mutuality, support, dissociation, presence, and non-disappearance conditions, for the sixth, the mind base. | ||
| Cattāri pana bhūtāni avisesato paṭisandhiyaṃ pavatte ca yaṃ yaṃ āyatanaṃ uppajjati, tassa tassa vasena pañcannampi cakkhāyatanādīnaṃ sahajātanissayaatthiavigatapaccayehi catudhā paccayā honti. | But the four primaries are in general, that is to say, in rebirth-linking and in the course of an existence, conditions in four ways, as conascence, support, presence, and non-disappearance conditions, for any of the five bases beginning with the eye, whenever they arise. | ||
| Tidhā jīvitametesaṃ, āhāro ca pavattiyaṃ; | 216. Life and in lifetime food as well. Conditions five in threefold way; | ||
| Tāneva chadhā chaṭṭhassa, vatthu tasseva pañcadhā. | These five, the sixth in sixfold way; Basis, the sixth in fivefold way. | ||
| Etesaṃ pana cakkhādīnaṃ pañcannaṃ paṭisandhiyaṃ pavatte ca atthi avigataindriyavasena rūpajīvitaṃ tidhā paccayo hoti. | 217. But in rebirth-linking and in the course of an existence the material life [faculty] is a condition in three ways, as presence, non-disappearance, and faculty conditions, for these five beginning with the eye. | ||
| Āhāro ca atthiavigatāhāravasena tividhā paccayo hoti, so ca kho ye sattā āhārūpajīvino, tesaṃ āhārānugate kāye pavattiyaṃyeva, no paṭisandhiyaṃ. | Nutriment too is a condition in three ways, as presence, non-disappearance, and nutriment conditions, and that is so in the course of an existence, not in rebirth-linking, and applies when the bodies of beings subsisting on nutriment are suffused with the nutriment. | ||
| Tāni pana pañca cakkhāyatanādīni chaṭṭhassa cakkhu sotaghānajivhākāyaviññāṇasaṅkhātassa manāyatanassa nissayapurejātaindriyavippayuttaatthiavigatavasena chahākārehi paccayā honti pavatte, no paṭisandhiyaṃ. | In the course of an existence, not in rebirth-linking, those five bases beginning with the eye are conditions in six ways, as support, prenascence, faculty, dissociation, presence and non-disappearance conditions, for [that part of] the sixth, the mind base, comprising eye-, ear-, nose-, tongue-, and body-consciousness. | ||
| Ṭhapetvā pana pañcaviññāṇāni tasseva avasesamanāyatanassa vatthurūpaṃ nissayapurejātavippayuttaatthiavigatavasena pañcadhā paccayo hoti pavatteyeva, no paṭisandhiyaṃ. | But in the course of an existence, not at rebirth-linking, the materiality of the [heart- ] basis is a condition in five ways, as support, prenascence, dissociation, presence, and non-disappearance conditions, for the remaining mind base apart from the five consciousnesses. | ||
| Evaṃ rūpameva paṭisandhiyaṃ pavatte vā yassa yassa āyatanassa paccayo hoti, yathā ca paccayo hoti, tathā veditabbaṃ. | This is how it should be understood what bases materiality alone is a condition for in rebirth-linking and in the course of an existence, and how it is a condition. | ||
| Nāmarūpaṃ panubhayaṃ, hoti yaṃ yassa paccayo; | 218. Which mind-cum-matter combination Is a condition for which kind | ||
| Yathā ca tampi sabbattha, viññātabbaṃ vibhāvinā. | And how it is so in each case, A wise man should now seek to find. | ||
| Seyyathidaṃ. | 219. For example, | ||
| Paṭisandhiyaṃ tāva pañcavokārabhave khandhattayavatthurūpasaṅkhātaṃ nāmarūpaṃ chaṭṭhāyatanassa sahajātaaññamaññanissayavipākasampayuttavippayuttaatthiavigatapaccayādīhi paccayo hotīti. | firstly, in rebirth-linking in the five-constituent becoming, the mentality-materiality, in other words, the trio of aggregates with the materiality of the [heart-] basis, is a condition, as conascence, mutuality, support, kamma- result, association, dissociation, presence, and non-disappearance conditions, etc., for the sixth, the mind base. | ||
| Idamettha mukhamattaṃ. | This is merely the heading; | ||
| Vuttanayānusārena pana sakkā sabbaṃ yojetunti na ettha vitthāro dassitoti. | but since it can all be construed in the way already stated, the detail is not given here. | ||
| Ayaṃ "nāmarūpapaccayā saḷāyatana"nti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With mentality-materiality as condition, the sixfold base. | ||
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Шесть сфер чувств обуславливают соприкосновение Таблица Палийский оригинал |
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| 642.Saḷāyatanapaccayā phassapade – | 220. As to the clause “With the sixfold base as condition, contact”: | В части выражения "шесть сфер чувств обуславливают соприкосновение" | |
| Saḷeva phassā saṅkhepā, cakkhusamphassaādayo; | Contact is briefly of six kinds With eye-contact and others too; | ||
| Viññāṇamiva bāttiṃsa, vitthārena bhavanti te. | According to each consciousness It is in detail thirty-two. | ||
| Saṅkhepena hi saḷāyatanapaccayā phassoti cakkhusamphasso, sotasamphasso, ghānasamphasso, jivhāsamphasso, kāyasamphasso, manosamphassoti ime cakkhusamphassādayo cha eva phassā bhavanti. | 221. Briefly, with the clause “With the sixfold base as condition, contact,” there are only the six kinds beginning with eye-contact, that is to say, eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, and mind-contact. | При кратком объяснении "шесть сфер чувств обуславливают соприкосновение" есть только шесть видов, начинающихся с соприкосновения зрения, а именно: соприкосновение зрения, соприкосновения слуха, соприкосновение обоняния, соприкосновения чувства вкуса, соприкосновение осязания и соприкосновение рассудка. | |
| Vitthārena pana cakkhusamphassādayo pañca kusalavipākā, pañca akusalavipākāti dasa, sesā bāvīsati-lokiyavipākaviññāṇasampayuttā ca bāvīsatīti evaṃ sabbepi saṅkhārapaccayā vuttaviññāṇamiva bāttiṃsa honti. | But in detail the five profitable resultant and the five unprofitable resultant beginning with eye-contact make ten; the rest, which are associated with the twenty-two kinds of mundane resultant consciousness, make twenty-two. So all these come to thirty-two ((34)–(65)), like the consciousness with formations as condition given above. | Но в подробном объяснении пять благотворных результирующих видов соприкосновения и пять неблаготворных результирующих видов соприкосновения, начинающихся с соприкосновения зрения составляют всего десять. Остальные, что связаны с 22 видами мирского результирующего сознания, составляют 22. Поэтому все они насчитывают 32 вида подобно сознанию с волевыми конструкциями, описанными выше. | |
| Yaṃ panetassa bāttiṃsavidhassāpi phassassa paccayo saḷāyatanaṃ, tattha, | 222. But as to the sixfold base that is a condition for this thirty-twofold contact. Herein: | ||
| Chaṭṭhena saha ajjhattaṃ, cakkhādiṃ bāhirehipi; | Some wise men take the sixfold base To be the five internal bases | ||
| Saḷāyatanamicchanti, chahi saddhiṃ vicakkhaṇā. | With the sixth; but others count These plus the six external bases. | ||
| Tattha ye tāva "upādiṇṇakapavattikathā aya"nti sakasantatipariyāpannameva paccayaṃ paccayuppannañca dīpenti, te "chaṭṭhāyatanapaccayā phasso"ti (vibha. 322) pāḷianusārato āruppe chaṭṭhāyatanañca, aññattha sabbasaṅgahato saḷāyatanañca phassassa paccayoti ekadesasarūpekasesaṃ katvā chaṭṭhena saha ajjhattaṃ cakkhādiṃ saḷāyatananti icchanti. | 223. Herein, firstly, there are those who take this to be an exposition of the occurrence of what is clung to, [that is, kammically-acquired aggregates,] and they maintain that the conditioning [bases] and the conditionally-arisen [contact] are only what is included in one’s own continuity. They take any one part to represent any remaining one of its kind, since the condition for contact in the immaterial states is the sixth base [only], according to the text “With the sixth base as condition, contact” (Vibh 179), and elsewhere it is the sixfold base inclusively. So they have it that “sixfold base” means the internal [five] beginning with the eye plus the sixth (mind) base. | ||
| Tañhi chaṭṭhāyatanañca saḷāyatanañca saḷāyatanantveva saṅkhaṃ gacchati. | For that sixth base and that sixfold base are styled “sixfold base. ” | ||
| Ye pana paccayuppannameva ekasantatipariyāpannaṃ dīpenti, paccayaṃ pana bhinnasantānampi, te yaṃ yaṃ āyatanaṃ phassassa paccayo hoti, taṃ sabbampi dīpentā bāhirampi pariggahetvā tadeva chaṭṭhena saha ajjhattaṃ bāhirehipi rūpāyatanādīhi saddhiṃ saḷāyatananti icchanti. | But there are those who maintain that it is only the conditionally-arisen [contact] that is contained in a single continuity, while the conditioning [bases] are contained in separate [that is, past] continuities as well. They maintain that all and any such bases are a condition for contact, and they include also the [six] external ones. So they have it that “sixfold base” means the same internal [five] plus the sixth plus the external ones beginning with visible data. | ||
| Tampi hi chaṭṭhāyatanañca saḷāyatanañca saḷāyatananti etesaṃ ekasese kate saḷāyatanantveva saṅkhaṃ gacchati. | For that sixth base and that [partial] sixfold base and the sixfold base along with these [external ones] each representing the rest [566] are styled sixfold base too. | ||
| Etthāha – na sabbāyatanehi eko phasso sambhoti, nāpi ekamhā āyatanā sabbe phassā, ayañca saḷāyatanapaccayā phassoti ekova vutto, so kasmāti. | 224. Here it may be asked: “One kind of contact does not derive from all the bases, nor all the kinds of contact from one base. And yet ‘With the sixfold base as condition, contact’ is said in the singular. Why is that? ” | Здесь можно спросить: "Один вид соприкосновения не порождается от всех сфер чувств, и также все виды соприкосновения не исходят от одной сферы. И в то же время "шесть сфер чувств обуславливают соприкосновение" сказано в единственном числе. Почему так?". | |
| Tatridaṃ vissajjanaṃ – saccametaṃ, sabbehi eko, ekamhā vā sabbe na sambhonti, sambhoti pana anekehi eko. | 225. Here is the answer: It is true that neither is one derived from all nor all from one. However, one is derived from many. | Ответ следующий: "Действительно, один вид соприкосновения не порождается от всех и все не порождаются от одного. Однако один порождается от многих. | |
| Yathā cakkhusamphasso cakkhāyatanā rūpāyatanā cakkhuviññāṇasaṅkhātā manāyatanā avasesasampayuttadhammāyatanā cāti evaṃ sabbattha yathānurūpaṃ yojetabbaṃ. | For eye-contact is derived from the eye base, from the visible-data base, from the mind base reckoned as eye- consciousness, and from the mental-datum base consisting of the remaining associated states. And each case should be construed as appropriate in this way. | Ведь соприкосновение зрения порождается от способности зрения, от образного, от сферы рассудка, которая называется зрительным сознанием и от сферы познаваемых явлений, состоящей из остальных связанных явлений. И в каждом случае объяснение должно быть составлено таким же образом. | |
| Tasmā eva hi, | Therefore: | ||
| Ekopanekāyatanappabhavo iti dīpito; | Though stated in the singular, He shows therewith in all such cases | ||
| Phassoyaṃ ekavacananiddesenīdha tādinā. | That this contact, though only one, Is yet derived from several bases. | ||
| Ekavacananiddesenāti saḷāyatanapaccayā phassoti iminā ekavacananiddesena anekehi āyatanehi eko phasso hotīti tādinā dīpitoti attho. | Though stated in the singular: the meaning is, by this statement in the singular that “With the sixfold base as condition, contact,” it is pointed out by the Blessed One (Tādin) that contact, which is of one kind, comes into being from many bases. | "Хотя выражено в единственном числе" - смысл в том, что путём утверждения в единственном числе "шесть сфер чувств обуславливают соприкосновение" Благословенный объясняет, что соприкосновение, которое является одного вида, появляется от многих сфер. | |
| Āyatanesu pana, | 226. But as regards these bases: | ||
| Chadhā pañca tato ekaṃ, navadhā bāhirāni cha; | Five in six ways; and after that One in nine ways; the external six | ||
| Yathāsambhavametassa, paccayatte vibhāvaye. | As contact’s conditionality According to each case we fix. | ||
| Tatrāyaṃ vibhāvanā – cakkhāyatanādīni tāva pañca cakkhusamphassādibhedato pañcavidhassa phassassa nissayapurejātindriyavippayuttaatthiavigatavasena chadhā paccayā honti. | 227. Here is the explanation: firstly, the five consisting of the eye base, etc., are conditions in six ways, as support, prenascence, faculty, dissociation, presence, and non-disappearance conditions, for contact classed in five ways as eye- contact, and so on. | ||
| Tato paraṃ ekaṃ vipākamanāyatanaṃ anekabhedassa vipākamanosamphassassa sahajātaaññamaññanissayavipākāhāraindriyasampayuttaatthiavigatavasena navadhā paccayo hoti. | After that, the single resultant mind base is a condition in nine ways, as conascence, mutuality, support, result, nutriment, faculty, association, presence, and non-disappearance conditions, for the variously- classed resultant mind contact. | ||
| Bāhiresu pana rūpāyatanaṃ cakkhusamphassassa ārammaṇapurejātaatthiavigatavasena catudhā paccayo hoti. | But in the case of the external bases, the visible- data base is a condition in four ways, as object, prenascence, presence, and non- disappearance conditions, for eye-contact. | ||
| Tathā saddāyatanādīni sotasamphassādīnaṃ. | Likewise the sound base, etc., respectively for ear-contact, and so on. | ||
| Manosamphassassa pana tāni ca dhammāyatanañca tathā ca ārammaṇapaccayamatteneva cāti evaṃ bāhirāni cha yathāsambhavametassa paccayatte vibhāvayeti. | But these and mental data as object are conditions likewise, and as object condition too, for mind-contact, so “the external six as contact’s conditionality according to each case we fix. ” | ||
| Ayaṃ "saḷāyatanapaccayā phasso"ti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With the sixfold base as condition, contact. | ||
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Соприкосновение обуславливает ощущение Таблица Палийский оригинал |
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| 643.Phassapaccayā vedanāpade – | 228. As to the clause “With contact as condition, feeling”: | В части выражения "соприкосновение обуславливает ощущение" | |
| Dvārato vedanā vuttā, cakkhusamphassajādikā; | Feelings, when named by way of door “Eye-contact-born” and all the rest, | ||
| Saḷeva tā pabhedena, ekūnanavutī matā. | Are only six; but then they are At nine and eighty sorts assessed. | ||
| Etassapi padassa vibhaṅge "cakkhusamphassajā vedanā. | 229. In the analysis of this clause [in the Vibhaṅga] only six kinds of feeling according to door are given thus, “Eye-contact-born feeling, | В анализе этой фразы в Вибханге даётся только шесть видов ощущения согласно вратам: "Ощущение, порождённое соприкосновением зрения, | |
| Sota… ghāna… jivhā… kāya… manosamphassajā vedanā"ti (vibha. 231) evaṃ dvārato saḷeva vedanā vuttā, tā pana pabhedena ekūnanavutiyā cittehi sampayuttattā ekūnanavuti matā. | ear-, nose-, tongue-, body-, mind-contact-born feeling” (Vibh 136). Still, when classed according to association with the eighty-nine kinds of consciousness, they are “at nine and eighty sorts assessed. ” | ощущение, порождённое соприкосновением слуха, обоняния, чувства вкуса, осязания, рассудка". Тем не менее, когда приводится деление согласно связи с 89 видами моментов ума (сознания), их 89. | |
| Vedanāsu panetāsu, idha bāttiṃsa vedanā; | 230. But from the nine and eighty feelings Thirty-two, no more, appear | ||
| Vipākacittayuttāva, adhippetāti bhāsitā. | Associated with result, And only those are mentioned here. | ||
| Aṭṭhadhā tattha pañcannaṃ, pañcadvāramhi paccayo; | Herein, contact in the five doors Conditions five in eightfold way, | ||
| Sesānaṃ ekadhā phasso, manodvārepi so tathā. | And single way the rest; it acts In the mind door in the same way. | ||
| Tattha hi pañcadvāre cakkhupasādādivatthukānaṃ pañcannaṃ vedanānaṃ cakkhusamphassādiko phasso sahajātaaññamaññanissayavipākaāhārasampayuttaatthiavigatavasena aṭṭhadhā paccayo hoti. | 231. Herein, in the five doors contact beginning with eye-contact is a condition in eight ways, as conascence, mutuality, support, result, nutriment, association, presence, and non-disappearance conditions, for the five kinds of feeling that have respectively eye sensitivity, etc., as their physical basis. | ||
| Sesānaṃ pana ekekasmiṃ dvāre sampaṭicchanasantīraṇatadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so cakkhusamphassādiko phasso upanissayavasena ekadhāva paccayo hoti. | But that contact beginning with eye-contact is a condition in one way only, as decisive-support condition, for the rest of resultant feeling in the sense sphere occurring in each door as receiving, investigation and registration. | ||
| Manodvārepi so tathāti manodvārepi hi tadārammaṇavasena pavattānaṃ kāmāvacaravipākavedanānaṃ so sahajātamanosamphassasaṅkhāto phasso tatheva aṭṭhadhā paccayo hoti, paṭisandhibhavaṅgacutivasena pavattānaṃ tebhūmakavipākavedanānampi. | 232. In the mind door in the same way: the contact called conascent mind-contact is also a condition in the same eight ways for sense-sphere resultant feeling occurring as registration in the mind door, and so also for the kinds of resultant feeling in the three planes occurring with rebirth-linking, life-continuum and death. | ||
| Yā pana tā manodvāre tadārammaṇavasena pavattā kāmāvacaravedanā, tāsaṃ manodvārāvajjanasampayutto manosamphasso upanissayavasena ekadhāva paccayo hotīti. | But the mind-contact associated with mind-door adverting is a condition in one way only, as decisive-support condition, for the kinds of feeling that occur in the mind door as registration in the sense sphere. | ||
| Ayaṃ "phassapaccayā vedanā"ti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With contact as condition, feeling. | ||
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Ощущение обуславливает жажду Таблица Палийский оригинал |
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| 644.Vedanāpaccayā taṇhāpade – | 233. As regards the clause “With feeling as condition, craving”: | В части выражения "ощущение обуславливает жажду" | |
| Rūpataṇhādibhedena, cha taṇhā idha dīpitā; | Six cravings, for things visible and all the rest, are treated here; | ||
| Ekekā tividhā tattha, pavattākārato matā. | And each of these, when it occurs, Can in one of three modes appear. | ||
| Imasmiṃ hi pade seṭṭhiputto brāhmaṇaputtoti pitito nāmavasena putto viya "rūpataṇhā. | 234. called after their objects, as a son is called after his father “banker’s son,” “brahman’s son" as “visible-data craving, | Названы по названиям их объектов подобно тому, как сына называют по отцу "сын банкира", "сын брахмана" и т.п. : "жажда к образному, | |
| Sadda… gandha… rasa… phoṭṭhabba… dhammataṇhā"ti (vibha. 232) ārammaṇato nāmavasena vibhaṅge cha taṇhā dīpitā. | sound, odour, flavour, tangible-data, and mental-data craving” (Vibh 136), Six kinds of craving are shown in the analysis of this clause [in the Vibhaṅga]. | звукам, запахам, вкусам, осязаемым ощущениям, познаваемым явлениям" - шесть видов жажды, как они объясняются в анализе этого фрагмента в вибханге. | |
| Tāsu pana taṇhāsu ekekā taṇhā pavattiākārato kāmataṇhā, bhavataṇhā, vibhavataṇhāti evaṃ tividhā matā. | ” Each of these six kinds of craving is reckoned threefold according to its mode of occurrence as craving for sense desires, craving for becoming, or craving for non-becoming. | Каждый из этих шести видов жажды делится на три вида в зависимости от вида проявления: жажда чувственных удовольствий, жажда [вечно] существующего и жажда [полностью] уничтожающегося. | |
| Rūpataṇhāyeva hi yadā cakkhussa āpāthamāgataṃ rūpārammaṇaṃ kāmassādavasena assādayamānā pavattati, tadā kāmataṇhā nāma hoti. | 235. When visible-data craving occurs enjoying with sense-desire enjoyment a visible datum as object that has come into the focus of the eye, it is called craving for sense desires. | Если жажда возникает, когда некто наслаждается с помощью чувственного наслаждения образом, попавшим в поле зрения глаза, это называется жаждой чувственных удовольствий. | |
| Yadā tadevārammaṇaṃ "dhuvaṃ sassata"nti pavattāya sassatadiṭṭhiyā saddhiṃ pavattati, tadā bhavataṇhā nāma hoti. | But when [that same visible-data craving] occurs along with the eternity view that assumes that same object to be lasting and eternal, [568] it is called craving for becoming; | Но когда эта же жажда к образу возникает наряду с взглядом о вечности, полагающей, что данный предмет является неизменным и вечным, это называется жаждой [вечно] существующего. |
Здесь по смыслу получается немного другое значение термина: жажда объекта на основе взгляда о его вечности. Я не желаю, чтобы объект был вечным, я изн... Все комментарии (1) |
| Sassatadiṭṭhisahagato hi rāgo bhavataṇhāti vuccati. | for it is the greed accompanying the eternity view that is called craving for becoming. | Потому что именно страсть, сопровождающая взгляд о вечности [предмета], называется жаждой [вечно] существующего. | |
| Yadā pana tadevārammaṇaṃ "ucchijjati vinassatī"ti pavattāya ucchedadiṭṭhiyā saddhiṃ pavattati, tadā vibhavataṇhā nāma hoti. | When it occurs along with the annihilation view that assumes that same object to break up and be destroyed, it is called craving for non-becoming; | Когда она возникает со взглядом о полном уничтожении, предполагающим, что этот же предмет разрушится и будет уничтожен, это называется жаждой [полностью] уничтожающегося. |
Исходя из этого определения слово vibhavataṇhā лучше переводить как "жажда [якобы] полностью уничтожающегося". Все комментарии (1) |
| Ucchedadiṭṭhisahagato hi rāgo vibhavataṇhāti vuccati. | for it is the greed accompanying the annihilation view that is called craving for non-becoming. | Потому что именно страсть, сопровождающая взгляд о полном уничтожении [предмета] называется жаждой [полностью] уничтожающегося. |
Взгляд о полном уничтожении существа после смерти порождает сильное желание совершить самоубийство и тем самым навсегда покончить со страданиями. Все комментарии (1) |
| Esa nayo saddataṇhādīsupīti. | So also in the case of craving for sounds, and so on. | То же самое в отношении жажды к звукам и т.п. | |
| Etā aṭṭhārasa taṇhā honti. | These amount to eighteen kinds of craving. | В сумме получается 18 видов жажды. | |
| Tā ajjhattarūpādīsu aṭṭhārasa, bahiddhā aṭṭhārasāti chattiṃsa. | The eighteen with respect to one’s own visible data (one’s own appearance), etc., and eighteen with respect to external [visible data (another’s appearance), etc.,] together make thirty-six kinds. | Эти 18 в отношении внутреннего образа (своего облика) и прочих (своих объектов чувств) и 18 в отношении внешних образов (обликов других) и прочего (чужих объектов чувств) всего составляют 36. |
Вот откуда получается 36 видов жажды, о которых говорится в Дхаммападе, гл 24, строфа 6. Все комментарии (1) |
| Iti atītā chattiṃsa, anāgatā chattiṃsa, paccuppannā chattiṃsāti aṭṭhasataṃ taṇhā honti. | Thirty-six in the past, thirty-six in the future, and thirty-six in the present, make one-hundred-and-eight kinds of craving. | 36 в прошлом, 36 в будущем и 36 в настоящем - всего 108 видов жажды. | |
| Tā puna saṅkheppamāṇā rūpādiārammaṇavasena cha, kāmataṇhādivasena vā tissova taṇhā hontīti veditabbā. | When these are reduced again, they should be understood to amount to the six kinds only with visible data, etc., as object; and these, to three only, as craving for sense desires, and so on. | Если пойти в сторону сокращения, то они сводятся до 6 по объектам (зрительные образы и т.п.), а они до 3 как жажда чувственных удовольствий и т.д. | |
| Yasmā panime sattā puttaṃ assādetvā putte mamattena dhātiyā viya rūpādiārammaṇavasena uppajjamānaṃ vedanaṃ assādetvā vedanāya mamattena rūpādiārammaṇadāyakānaṃ cittakāra-gandhabba-gandhika-sūda-tantavāyarasāyanavidhāyakavejjādīnaṃ mahāsakkāraṃ karonti. | 236. Out of selfish affection for feeling after taking pleasure in it when it arises through a visible datum as object, etc., these beings accord much honour to painters, musicians, perfumers, cooks, weavers, distillers of elixirs,39 physicians, etc., who furnish respectively visible data as object, etc., just as out of affection for a child they reward the child’s nurse after taking pleasure in the child. | Из-за эгоистичной любви к ощущению насладившись им когда оно возникает посредством образного и прочего, эти существа оказывают большой почёт художникам, музыкантам, парфюмерам, поварам, ткачам, производителям снадобий, врачам и прочим, кто предоставляет соответственно зрительный образ и прочее, подобно тому как из-за любви к ребёнку они награждают его няню насладившись общением с ребёнком. |
Comm. NT: 39.Rasāyana—“elixir”: not in PED; cf. D-a 568 and Ud-a (commentary to Ud 8.5) Все комментарии (1) |
| Tasmā sabbāpesā vedanāpaccayā taṇhā hotīti veditabbā. | That is why it should be understood that these three kinds of craving have feeling as their condition. | Вот почему следует понимать, что условием этих трёх видов жажды является ощущение. | |
| Yasmā cettha adhippetā, vipākasukhavedanā; | 237. What is intended here is but Resultant pleasant feeling; hence | ||
| Ekāva ekadhāvesā, tasmā taṇhāya paccayo. | ’Tis a condition in one way For all this craving’s occurrence. | ||
| Ekadhāti upanissayapaccayeneva paccayo hoti. | In one way: it is a condition as decisive-support condition only. | ||
| Yasmā vā, | 238. Or alternatively: | ||
| Dukkhī sukhaṃ patthayati, sukhī bhiyyopi icchati; | A man in pain for pleasure longs, And finding pleasure, longs for more; | ||
| Upekkhā pana santattā, sukhamicceva bhāsitā. | The peace of equanimity Is counted pleasure too; therefore | ||
| Taṇhāya paccayā tasmā, honti tissopi vedanā; | Since all three feelings thus can be Conditions for all kinds of craving. | ||
| Vedanāpaccayā taṇhā, iti vuttā mahesinā. | The Greatest Sage announced the law “With feeling as condition, craving,” | ||
| Vedanāpaccayā cāpi, yasmā nānusayaṃ vinā; | Though feeling is condition, still Without inherent tendency | ||
| Hoti tasmā na sā hoti, brāhmaṇassa vusīmatoti. | No craving can arise, and so From this the perfect saint is free. 40 |
Comm. NT: 40.
For inherent tendencies see XXII.45, 60; MN 64. The Arahant has none. Все комментарии (1) |
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| Ayaṃ "vedanāpaccayā taṇhā"ti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With feeling as condition, craving. | ||
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Жажда обуславливает привязанность Таблица Палийский оригинал |
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| 645.Taṇhāpaccayā upādānapade – | 239. As regards the clause “With craving as condition, clinging”: | В части выражения "жажда обуславливает привязанность" | |
| Upādānāni cattāri, tāni atthavibhāgato; | Four clingings need to be explained (1) As to analysis of meaning, | ||
| Dhammasaṅkhepavitthārā, kamato ca vibhāvaye. | (2) As to the brief and full account Of states, (3) and also as to order. | ||
| Tatrāyaṃ vibhāvanā – kāmupādānaṃ, diṭṭhupādānaṃ, sīlabbatupādānaṃ, attavādupādānanti imāni tāvettha cattāri upādānāni. | 240. Herein, this is the explanation: firstly, there are these four kinds of clinging here, namely, sense-desire clinging, [false-] view clinging, rules-and-vows clinging, and self-doctrine clinging. | Здесь объяснение следующее. Четыре вида привязанности: привязанность к чувственным удовольствиям, привязанность к ложным взглядам, привязанность к образам действия и обетам и привязанность к теориям о личности. | |
| Tesaṃ ayaṃ atthavibhāgo – vatthusaṅkhātaṃ kāmaṃ upādiyatīti kāmupādānaṃ, kāmo ca so upādānañcātipi kāmupādānaṃ. | 241. 1. The analysis of meaning is this: it clings to the kind of sense-desire called sense-desire’s physical object (see Ch. IV, n. 24), thus it is sense-desire clinging. Also, it is sense-desire and it is clinging, thus it is sense-desire clinging. | Анализ смысла следующий: он привязывается к тому виду чувственных удовольствий, который называется физическим объектом чувственного удовольствия, поэтому это привязанность к чувственным удовольствиям. И также это чувственное удовольствие и это привязанность, поэтому это называется привязанностью к чувственным удовольствиям. | |
| Upādānanti daḷhaggahaṇaṃ. | Clinging (upādāna) is firm grasping; | Привязанность - это крепкое схватывание. | |
| Daḷhattho hettha upasaddo upāyāsaupakaṭṭhādīsu viya. | for here the prefix upa has the sense of firmness, as in upāyāsa (great misery—see §48) and upakuṭṭha (great pox),41 and so on. | Ведь здесь приставка upa имеет смысл крепкости как в словах upāyāsa и upakuṭṭha. |
Comm. NT: 41. Upakuṭṭha—“great pox” or “great leprosy”: not in PED; see kuṭṭha. Все комментарии (1) |
| Tathā diṭṭhi ca sā upādānañcāti diṭṭhupādānaṃ. | Likewise, it is [false] view and it is clinging, thus it is [false-] view clinging; | Аналогично это [ложный] взгляд и это привязанность, поэтому это привязанность к [ложным] взглядам. | |
| Diṭṭhiṃ upādiyatīti vā diṭṭhupādānaṃ. | or, it clings to [false] view, thus it is [false-] view clinging; | Или оно привязывается к [ложному] взгляду, поэтому это привязанность к [ложному] взгляду. | |
| "Sassato attā ca loko cā"tiādīsu (dī. ni. 1.31) hi purimadiṭṭhiṃ uttaradiṭṭhi upādiyati. | for in [the case of the false view] “The world and self are eternal” (D I 14), etc., it is the latter kind of view that clings to the former. | Ведь в случае [ложного взгляда] "Я и мир вечны" и т.д. - этот последний вид взглядов привязывается к первому. |
В Брахмаджала сутте (ДН1) описывается множество различных взглядов, получаемых отшельниками и брахманами в результате различных медиативных достижений... Все комментарии (1) |
| Tathā sīlabbataṃ upādiyatīti sīlabbatupādānaṃ. | Likewise, it clings to rite and ritual, thus it is rules-and- vows clinging; | Аналогично оно привязывается к образу действия и обету, поэтому это привязанность к образам действия и обетам. | |
| Sīlabbatañca taṃ upādānañcātipi sīlabbatupādānaṃ. | also, it is rite and ritual and it is clinging, thus it is rules-and- vows clinging; | Также это образ действия и обет и это привязанность, поэтому это привязанность к образам действия и обетам. | |
| Gosīlagovatādīni hi "evaṃ suddhī"ti abhinivesato sayameva upādānāni. | for ox asceticism, ox vows, etc. (see M I 387f.), are themselves kinds of clinging, too, because of the misinterpretation (insistence) that purification comes about in this way. | Ведь образ действия быка и обеты быка являются сами по себе видами привязанности из-за ошибочного понимания (упорства) в том, что очищение приходит таким образом. | |
| Tathā vadanti etenāti vādo. | Likewise, they indoctrinate by means of that, thus that is doctrine; | Аналогично, они прививают воззрения с помощью этого, поэтому это теория. | |
| Upādiyanti etenāti upādānaṃ. | they cling by means of that, thus that is clinging. | С помощью этого они привязываются, поэтому это привязанность. | |
| Kiṃ vadanti, upādiyanti vā? | What do they indoctrinate with? What do they cling to? | Какие воззрения они прививают? К чему они привязываются? | |
| Attānaṃ. | Self. | К себе (к теориям о личности). | |
| Attano vādupādānaṃ attavādupādānaṃ. | The clinging to doctrines of self is self-doctrine clinging. | Привязанность к теориям о личности является привязанностью к теории о личности. | |
| Attavādamattameva vā attāti upādiyanti etenāti attavādupādānaṃ. | Or by means of that they cling to a self that is a mere doctrine of self; thus that is self-doctrine clinging. | Или с помощью этого они привязываются к личности, что является лишь теорией о личности, поэтому это привязанность к теориям о личности. | |
| Ayaṃ tāva tesaṃ atthavibhāgo. | This, firstly, is the “analysis of meaning. ” | ||
| Dhammasaṅkhepavitthāre pana kāmupādānaṃ tāva "tattha katamaṃ kāmupādānaṃ? | 242. 2. But as regards the brief and full account of states, firstly, “Herein, what is sense-desire clinging? | Но что касается краткого и полного рассмотрения составляющих, "Что здесь привязанность к чувственным удовольствиям? |
Продолжаем отсюда Все комментарии (1) |
| Yo kāmesu kāmacchando kāmarāgo kāmanandī kāmataṇhā kāmasneho kāmapariḷāho kāmamucchā kāmajjhosānaṃ, idaṃ vuccati kāmupādāna"nti (dha. sa. 1220; vibha. 938) āgatattā saṅkhepato taṇhādaḷhattaṃ vuccati. | That which in the case of sense desires is lust for sense desires, greed for sense desires, delight in sense desires, craving for sense desires, fever of sense desires, infatuation with sense desires, committal to sense desires: that is called sense-desire clinging” (Dhs §1214). - in brief sense- desire clinging is called “firmness of craving”. | То, что в случае чувственных удовольствий является страстью к чувственным удовольствиям, жадностью к чувственным удовольствиям, наслаждением чувственными удовольствиями, жаждой чувственных удовольствий, лихорадкой чувственных удовольствий, очарованностью чувственными удовольствиями, приверженность чувственным удовольствиям - это называется привязанностью к чувственным удовольствиям". - поэтому привязанность к чувственным удовольствиям кратко называется "крепкостью жажды". | |
| Taṇhādaḷhattaṃ nāma purimataṇhāupanissayapaccayena daḷhasambhūtā uttarataṇhāva. | “Firmness of craving” is a name for the subsequent craving itself, which has become firm by the influence of previous craving, which acts as its decisive-support condition. | "Крепкость жажды" - это название самой последующей жажды, которая стала крепкой под влиянием предыдущей жажды, выступающей способствующей предпосылкой. | |
| Keci panāhu "appattavisayapatthanā taṇhā andhakāre corassa hatthappasāraṇaṃ viya, sampattavisayaggahaṇaṃ upādānaṃ tasseva bhaṇḍaggahaṇaṃ viya. | But some have said: Craving is the aspiring to an object that one has not yet reached, like a thief’s stretching out his hand in the dark; clinging is the grasping of an object that one has reached, like the thief’s grasping his objective. | ||
| Appicchatāsantuṭṭhitāpaṭipakkhā ca te dhammā. | These states oppose fewness of wishes and contentment | ||
| Tathā pariyesanārakkhadukkhamūlā"ti. | and so they are the roots of the suffering due to seeking and guarding (see D II 58f.). | ||
| Sesupādānattayaṃ pana saṅkhepato diṭṭhimattameva. | The remaining three kinds of clinging are in brief simply [false] view. | Остальные три вида привязанности вкратце являются лишь ложным взглядом. | |
| Vitthārato pana pubbe rūpādīsu vuttaaṭṭhasatappabhedāyapi taṇhāya daḷhabhāvo kāmupādānaṃ. | 243. In detail, however, sense-desire clinging is the firm state of the craving described above as of one-hundred-and-eight kinds with respect to visible data and so on. | Однако при подробном рассмотрении привязанность к чувственным удовольствиям - это сильная степень жажды, описанной выше, подразделяющаяся на 108 видов в отношении зрительных образов и прочего. | |
| Dasavatthukā micchādiṭṭhi diṭṭhupādānaṃ. | [False-] view clinging is the ten-based wrong view, | Привязанность к ложным взглядам - это ложный взгляд из 10 позиций. | |
| Yathāha – "tattha katamaṃ diṭṭhupādānaṃ? | according as it is said: “Herein what is [false-] view clinging? | Согласно сказанному: "Что здесь привязанность к ложному взгляду? | |
| Natthi dinnaṃ, natthi yiṭṭhaṃ - pe - sacchikatvā pavedentīti yā evarūpā diṭṭhi - pe - vipariyesaggāho. | There is no giving, no offering, … [no good and virtuous ascetics and brahmans who have themselves] realized by direct-knowledge and declare this world and the other world: such view as this … such perverse assumption | Нет дарения, нет подношения... познав провозглашают" - такой взгляд как этот, такое извращённое предположение. | |
| Idaṃ vuccati diṭṭhupādāna"nti (dha. sa. 1221; vibha. 938). | is called [false-]view clinging” (Vibh 375; Dhs §1215). | Это называется привязанностью к ложным взглядам". | |
| Sīlabbatehi suddhīti parāmasanaṃ pana sīlabbatupādānaṃ. | Rules-and-vows clinging is the adherence [to the view that] purification comes through rules and vows, | Привязанность к образам действия и обетам - это приверженность к взгляду, что очищение достигается путём образов действия и обетов. | |
| Yathāha – "tattha katamaṃ sīlabbatupādānaṃ? | according as it is said: “Herein, what is rules- and-vows clinging?… | Согласно сказаному: "Что здесь привязанность к образам действия и обетам? | |
| Sīlena suddhi, vatena suddhi, sīlabbatena suddhīti yā evarūpā diṭṭhi - pe - vipariyesaggāho. | That purification comes through a rite, that purification comes through a ritual, [570] that purification comes through a rite and ritual: such view as this … such perverse assumption is | Что очищение приходит путём образа действия, что очищение приходит путём обета, что очищение путём приходит путём образа действия и обета: такой взгляд как этот, такое извращённое предположение. | |
| Idaṃ vuccati sīlabbatupādāna"nti (dha. sa. 1222; vibha. 938). | called rules-and-vows clinging” (Dhs §1216). | Это называется привязанностью к образам действия и обетам". | |
| Vīsativatthukā sakkāyadiṭṭhi attavādupādānaṃ. | Self-doctrine clinging is the twenty-based [false] view of individuality, | Привязанность к теориям о личности - это ложный взгляд о личности из 20 позиций. | |
| Yathāha – "tattha katamaṃ attavādupādānaṃ? | according as it is said: “Herein, what is self-doctrine clinging? | Согласно сказанному: "Что здесь привязанность к теориям о личности? | |
| Idha assutavā puthujjano - pe - sappurisadhamme avinīto rūpaṃ attato samanupassati - pe - vipariyesaggāho, idaṃ vuccati attavādupādāna"nti (dha. sa. 1223; vibha. 938). | Here the untaught ordinary man … untrained in good men’s Dhamma, sees materiality as self … such perverse assumption is called self-doctrine clinging” (Dhs §1217). | Здесь необразованный простолюдин... необученный Дхамме достойных людей, считает тело собой... такое извращённое предположение называется привязанностью к теориям о личности". | |
| Ayamettha dhammasaṅkhepavitthāro. | This is the “brief and full account of states.” | ||
| Kamatoti ettha pana tividho kamo uppattikkamo pahānakkamo desanākkamo ca. | 244. 3. As to order: here order is threefold (see XIV.211), that is to say, order of arising, order of abandoning, and order of teaching. | ||
| Tattha anamatagge saṃsāre imassa paṭhamaṃ uppattīti abhāvato kilesānaṃ nippariyāyena uppattikkamo na vuccati. | Herein, order of arising of defilements is not meant literally because there is no first arising of defilements in the beginningless round of rebirths. | Здесь порядок возникновения умственных загрязнений не должен пониматься буквально, потому что в бесконечном цикле перерождений нет первого возникновения загрязнений ума. | |
| Pariyāyena pana yebhuyyena ekasmiṃ bhave attaggāhapubbaṅgamo sassatucchedābhiniveso, tato "sassato ayaṃ attā"ti gaṇhato attavisuddhatthaṃ sīlabbatupādānaṃ, "ucchijjatī"ti gaṇhato paralokanirapekkhassa kāmupādānanti evaṃ paṭhamaṃ attavādupādānaṃ, tato diṭṭhisīlabbatakāmupādānānīti ayametesaṃ ekasmiṃ bhave uppattikkamo. | But in a relative sense it is this: usually in a single becoming the misinterpretation of (insistence on) eternity and annihilation are preceded by the assumption of a self. After that, when a man assumes that this self is eternal, rules-and-vows clinging arises in him for the purpose of purifying the self. And when a man assumes that it breaks up, thus disregarding the next world, sense-desire clinging arises in him. So self-doctrine clinging arises first, and after that, [false-] view clinging, and rules-and-vows clinging or sense-desire clinging. This, then, is their order of arising in one becoming. | В относительном смысле принцип следующий: обычно в одном состоянии бытия ошибочному пониманию вечности и уничтожения (или упорству в нём) предшествует мнение о личности [я есть это]. После этого, когда человек полагает, что нечто являющееся им самим является вечным, у него возникает привязанность к образам действия и обетам с целью очищения того самого, что является им. И когда человек полагает, что являющееся им разрушается, пренебрегая таким образом следующей жизнью, в нём возникает привязанность к чувственным удовольствиям. Поэтому сначала возникает теория о личности и после этого привязанность к ненадлежащим взглядам, привязанность к образам действия и обетам или к чувственным удовольствиям. Таков порядок их возникновения в одном состоянии бытия. | |
| Diṭṭhupādānādīni cettha paṭhamaṃ pahīyanti sotāpattimaggavajjhattā. | 245. And here [false-] view clinging, etc., are abandoned first because they are eliminated by the path of stream-entry. | И здесь привязанность к ненадлежащим взглядам и остальное прекращается первым, поскольку они уничтожаются путём вхождения в поток. | |
| Kāmupādānaṃ pacchā, arahattamaggavajjhattāti ayametesaṃ pahānakkamo. | Sense-desire clinging is abandoned later because it is eliminated by the path of Arahantship. This is the order of their abandoning. | Привязанность к чувственным удовольствиям прекращается позже, поскольку она уничтожается путём архатства. Таков порядок их прекращения. | |
| Mahāvisayattā pana pākaṭattā ca etesu kāmupādānaṃ paṭhamaṃ desitaṃ. | 246. Sense-desire clinging, however, is taught first among them because of the breadth of its objective field and because of its obviousness. | Однако привязанность к чувственным удовольствиям объясняется первой из них из-за масштабов её области и благодаря её очевидности. |
Порядок объяснения. Все комментарии (1) |
| Mahāvisayaṃ hi taṃ aṭṭhacittasampayogā, appavisayāni itarāni catucittasampayogā, yebhuyyena ca ālayarāmattā pajāya pākaṭaṃ kāmupādānaṃ, na itarāni. | For it has a broad objective field because it is associated with eight kinds of consciousness ((22)–(29)). The others have a narrow objective field because they are associated with four kinds of consciousness ((22), (23), (26) and (27)). And usually it is sense-desire clinging that is obvious because of this generation’s love of attachment (see M I 167), not so the other kinds. | ... И обычно привязанность к чувственным удовольствиям является очевидной из-за любви этого поколения к привязанности, а не к другим разновидностям. | |
| Kāmupādāna vā kāmānaṃ samadhigamatthaṃ kotūhalamaṅgalādibahulo hoti, sāssa diṭṭhīti tadanantaraṃ diṭṭhupādānaṃ, taṃ pabhijjamānaṃ sīlabbataattavādupādānavasena duvidhaṃ hoti. | One possessed of sense-desire clinging is much given to display and ceremony (see M I 265) for the purpose of attaining sense desires. [False-] view clinging comes next to the [sense-desire clinging] since that [display and ceremony] is a [false-] view of his.42 | Охваченный привязанностью к чувственным удовольствиям много предаётся показам и церемониям с целью добраться до чувственных удовольствий. Привязанность к ненадлежащим взглядам идёт за привязанностью к чувственным удовольствиям, поскольку эти показы и церемонии являются его ненадлежащими взглядами. |
Comm. NT: : 42.Ee has “sassatan ti”; Ae has “sā’ssa diṭṭhī ti”; Vibh-a (Be), “na sassatadiṭṭhī ti.” Все комментарии (1) |
| Tasmiṃ dvaye gokiriyaṃ kukkurakiriyaṃ vā disvāpi veditabbato oḷārikanti sīlabbatupādānaṃ paṭhamaṃ desitaṃ. | And that is then divided in two as rules-and-vows clinging and self-doctrine clinging. And of these two, rules-and-vows clinging is taught first, being gross, because it can be recognized on seeing [it in the forms of] ox practice and dog practice. | И оно затем делится на две части как привязанность к образам действия и обетам и к теориям о личности. Из этих двух сначала объясняют привязанность к образам действия и обетам, являющуюся грубой, поскольку её можно распознать увидев её в форме образа действия быка и образа действия собаки. | |
| Sukhumattā ante attavādupādānanti ayametesaṃ desanākkamo. | And self-doctrine clinging is taught last because of its subtlety. This is the “order of teaching. ” | Привязанность к теориям о личности объясняется последней из-за её трудноуловимости. Таков порядок преподавания. | |
| Taṇhā ca purimassettha, ekadhā hoti paccayo; | 247. For the first in a single way; | ||
| Sattadhā aṭṭhadhā vāpi, hoti sesattayassa sā. | But for the three remaining kinds In sevenfold or eightfold way. | ||
| Ettha ca evaṃ desite upādānacatukke purimassa kāmupādānassa kāmataṇhā upanissayavasena ekadhāva paccayo hoti, taṇhābhinanditesu visayesu uppattito. | 248. As regards the four kinds of clinging taught in this way, craving for sense desires is a condition in one way, as decisive-support, for the first kind, namely, sense-desire clinging, because it arises in relation to the objective field in which craving delights. | ||
| Sesattayassa pana sahajātaaññamaññanissayasampayuttaatthiavigatahetuvasena sattadhā vā, upanissayena saha aṭṭhadhā vāpi paccayo hoti. | But it is a condition in seven ways, as conascence, mutuality, support, association, presence, non-disappearance, and root-cause, or in eight ways, as [those and] decisive-support as well, for the remaining three kinds. | ||
| Yadā ca sā upanissayavasena paccayo hoti, tadā asahajātāva hotīti. | And when it is a condition as decisive-support, then it is never conascent. | ||
| Ayaṃ "taṇhāpaccayā upādāna"nti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With craving as condition,clinging. | ||
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Привязанность обуславливает пребывание Таблица Палийский оригинал |
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| 646.Upādānapaccayā bhavapade – | 249. As to the clause “With clinging as condition, becoming”: | В части выражения "с привязанностю в качестве условия - пребывание" | |
| Atthato dhammato ceva, sātthato bhedasaṅgahā; | (1) As to meaning, (2) as to state, (3) Purpose, (4) analysis, (5) synthesis, | ||
| Yaṃ yassa paccayo ceva, viññātabbo vinicchayo. | (6) And which for which becomes condition, The exposition should be known. | ||
| Tattha bhavatīti bhavo. | 250. 1. As to meaning: Herein, it becomes (bhavati), thus it is becoming (bhava). | ||
| So kammabhavo upapattibhavo cāti duvidho hoti. | That is twofold as kamma-process becoming and rebirth-process becoming, | Пребывание делится на два вида: пребывание как каммический процесс и пребывание как процесс перерождения. | |
| Yathāha – "bhavo duvidhena atthi kammabhavo, atthi upapattibhavo"ti (vibha. 234). | according as it is said: “Becoming in two ways: there is kamma-process becoming and there is rebirth-process becoming” (Vibh 137). | ||
| Tattha kammameva bhavo kammabhavo, tathā upapattiyeva bhavo upapattibhavo. | Herein, the kamma process itself as becoming is “kamma-process becoming”; likewise the rebirth process itself as becoming is “rebirth-process becoming.” | ||
| Ettha ca upapatti bhavatīti bhavo. | And here, rebirth is becoming since it becomes; | И здесь перерождение является пребыванием, поскольку оно приводит к пребыванию. | |
| Kammaṃ pana yathā sukhakāraṇattā "sukho buddhānaṃ uppādo"ti (dha. pa. 194) vutto, evaṃ bhavakāraṇattā phalavohārena bhavoti veditabbanti. | but just as “The arising of Buddhas is bliss” (Dhp 194) is said because it causes bliss, so too kamma should be understood as “becoming,” using for it the ordinary term for its fruit, since it causes becoming. | Но подобно тому как сказано "счастье когда рождаются будды" потому что это порождает счастье, так и камму следует понимать как пребывание, используя вместо неё обычный термин её плода, поскольку он приводит к пребыванию. | |
| Evaṃ tāvettha atthato viññātabbo vinicchayo. | This, firstly, is how the exposition should be known here “as to meaning.” | ||
| 647.Dhammato pana kammabhavo tāva saṅkhepato cetanā ceva cetanāsampayuttā ca abhijjhādayo kammasaṅkhātā dhammā. | 251. 2. As to state: firstly, kamma-process becoming in brief is both volition and the states of covetousness, etc., associated with the volition and reckoned as kamma too, | В части аспектов: пребывание как каммический процесс в кратком объяснении - это воление и состояния алчности и прочего, связанные с волением и также считающиеся каммой. | |
| Yathāha – "tattha katamo kammabhavo? | according as it is said: “Herein, what is kamma-process becoming? | Согласно сказанному: "Что здесь пребывание как каммический процесс? | |
| Puññābhisaṅkhāro apuññābhisaṅkhāro āneñjābhisaṅkhāro (vibha. 234) parittabhūmako vā mahābhūmako vā, ayaṃ vuccati kammabhavo. | The formation of merit, the formation of demerit, the formation of the imperturbable, either with a small (limited) plane or with a large (exalted) plane: that is called kamma-process becoming. | Волевые конструкции, приводящие к добродетельным поступкам, волевые конструкции, приводящие к дурным поступкам и волевые конструкции, приводящие к непоколебимому с малой (ограниченной) областью или с большой (возвышенной) областью - это называется пребыванием как каммический процесс. | |
| Sabbampi bhavagāmikammaṃ kammabhavo"ti (vibha. 234). | Also all kamma that leads to becoming is called kamma-process becoming” (Vibh 137). | Также вся камма, которая ведёт к пребыванию называется пребыванием как каммический процесс". | |
| Ettha hi puññābhisaṅkhāroti terasa cetanā. | 252. Here the formation of merit is, in terms of states, the thirteen kinds of volition ((1)–(13)), | ||
| Apuññābhisaṅkhāroti dvādasa. | the formation of demerit is the twelve kinds ((22)–(33)), | ||
| Āneñjābhisaṅkhāroti catasso cetanā. | and the formation of the imperturbable is the four kinds ((14)–(17)). | ||
| Evaṃ parittabhūmako vā mahābhūmako vāti etena tāsaṃyeva cetanānaṃ mandabahuvipākatā vuttā. | So with the words either with a small (limited) plane or with a large (exalted) plane the insignificance or magnitude of these same volitions’ result is expressed here. | ||
| Sabbampi bhavagāmikammanti iminā pana cetanāsampayuttā abhijjhādayo vuttā. | But with the words also all kamma that leads to becoming the covetousness, etc., associated with volition are expressed. | ||
| Upapattibhavo pana saṅkhepato kammābhinibbattā khandhā, pabhedato navavidho hoti. | 253. Rebirth-process becoming briefly is aggregates generated by kamma. It is of nine kinds, | Пребывание как процесс перерождения - это вкратце совокупности, порождённые каммой. Это пребывание делится на 9 видов. | |
| Yathāha – "tattha katamo upapattibhavo? | according as it is said: “Herein, what is rebirth-process becoming? | Согласно сказанному: "Что здесь пребывание как процесс перерождения? | |
| Kāmabhavo rūpabhavo arūpabhavo saññābhavo asaññābhavo nevasaññānāsaññābhavo, ekavokārabhavo catuvokārabhavo pañcavokārabhavo, ayaṃ vuccati upapattibhavo"ti (vibha. 234). | Sense-desire becoming, fine-material becoming, immaterial becoming, percipient becoming, non-percipient becoming, neither-percipient-nor-non-percipient becoming, one-constituent becoming, [572] four-constituent becoming, five- constituent becoming: this is called rebirth-process becoming” (Vibh 17). | Пребывание в мире страсти, пребывание в тонкоматериальном мире, пребывание в нематериальном мире, пребывание со способностями восприятия, пребывание без способностей восприятия, пребывание ни со способностями ни без способностей восприятия, пребывание с одной совокупностью, пребывание с четырьмя совокупностями, пребывание с пятью совокупностями - это называется пребыванием как процесс перерождения". | |
| Tattha kāmasaṅkhāto bhavo kāmabhavo. | 254. Herein, the kind of becoming called “having sense desires” is sense-desire becoming. | ||
| Esa nayo rūpārūpabhavesu. | Similarly with the fine-material and immaterial kinds of becoming. | ||
| Saññāvataṃ bhavo, saññā vā ettha bhave atthīti saññābhavo. | It is the becoming of those possessed of perception, or there is perception here in becoming, thus it is percipient becoming. | ||
| Vipariyāyena asaññābhavo. | The opposite kind is non-percipient becoming. | ||
| Oḷārikāya saññāya abhāvā sukhumāya ca bhāvā nevasaññā, nāsaññā asmiṃ bhaveti nevasaññānāsaññābhavo. | Owing to the absence of gross perception and to the presence of subtle perception there is neither perception nor non-perception in that kind of becoming, thus it is neither-percipient-nor-non-percipient becoming. | ||
| Ekena rūpakkhandhena vokiṇṇo bhavo ekavokārabhavo. | It is becoming constituted out of the materiality aggregate only, thus it is one-constituent becoming, | ||
| Eko vā vokāro assa bhavassāti ekavokārabhavo. | or that kind of becoming has only one constituent, [the materiality aggregate, or dimension,] thus it is one-constituent becoming. | ||
| Esa nayo catuvokārapañcavokārabhavesu. | And similarly the four-constituent [has the four mental aggregates, or dimensions,] and the five-constituent [has the material and the four mental aggregates, or dimensions]. | ||
| Tattha kāmabhavo pañca upādiṇṇakkhandhā. | 255. Herein, sense-desire becoming is five aggregates acquired through kamma (clung to). | ||
| Tathā rūpabhavo. | Likewise the fine-material becoming. | ||
| Arūpabhavo cattāro, saññābhavo pañca. | Immaterial becoming is four. Percipient becoming is four and five. | ||
| Asaññābhavo eko upādiṇṇakkhandho. | Non-percipient becoming is one aggregate that is acquired through kamma (clung to). | ||
| Nevasaññānāsaññābhavo cattāro. | Neither-percipient-nor-non-percipient becoming is four. | ||
| Ekavokārabhavādayo ekacatupañcakkhandhā upādiṇṇakkhandhehīti evamettha dhammatopi viññātabbo vinicchayo. | One-constituent becoming, etc., are respectively one, four, and five aggregates as aggregates that are acquired through kamma (clung to). | ||
| 648.Sātthatoti yathā ca bhavaniddese, tatheva kāmaṃ saṅkhāraniddesepi puññābhisaṅkhārādayova vuttā, evaṃ santepi purime atītakammavasena idha paṭisandhiyā paccayattā, ime paccuppannakammavasena āyatiṃ paṭisandhiyā paccayattāti punavacanaṃ sātthakameva, pubbe vā "tattha katamo puññābhisaṅkhāro? | This is how the exposition should be known here “as to state. ” 256. 3. As to purpose: although formations of merit, etc., are of course dealt with in the same way in the description of becoming and in the description of formations (see Vibh 135, 137), nevertheless the repetition has a purpose. For in the former case it was because it was a condition, as past kamma, for rebirth- linking here [in this becoming], while in the latter case it is because it is a condition, as present kamma, for rebirth-linking in the future [becoming]. Or alternatively, in the former instance, in the passage beginning, “Herein, what is the formation of merit? | ||
| Kusalā cetanā kāmāvacarā"ti (vibha. 226) evamādinā nayena cetanāva saṅkhārāti vuttā. | It is profitable volition of the sense sphere” (Vibh 135), it was only volitions that were called “formations”; | ||
| Idha pana "sabbampi bhavagāmikamma"nti (vibha. 234) vacanato cetanāsampayuttāpi. | but here, with the words “All kamma that leads to becoming” (Vibh 137), the states associated with the volition are also included. | ||
| Pubbe ca viññāṇapaccayameva kammaṃ "saṅkhārā"ti vuttaṃ. | And in the former instance it was only such kamma as is a condition for consciousness that was called ‘formations’; | ||
| Idāni asaññābhavanibbattakampi. | but now also that which generates non-percipient becoming is included. | ||
| Kiṃ vā bahunā, "avijjāpaccayā saṅkhārā"ti ettha puññābhisaṅkhārādayova kusalākusalā dhammā vuttā. | 257. But why so many words? In the clause “With ignorance as condition there are formations,” only profitable and unprofitable states are expressed as the formation of merit, etc.; | ||
| "Upādānapaccayā bhavo"ti idha pana upapattibhavassāpi saṅgahitattā kusalākusalābyākatā dhammā vuttā. | but in the clause “With clinging as condition, becoming,” profitable and unprofitable and also functional states are expressed because of the inclusion of rebirth-process becoming. | ||
| Tasmā sabbathāpi sātthakamevidaṃ punavacananti evamettha sātthatopi viññātabbo vinicchayo. | So this repetition has a purpose in each case. This is how the exposition should be known “as to purpose here. ” | ||
| 649.Bhedasaṅgahāti upādānapaccayā bhavassa bhedato ceva saṅgahato ca. | 258. 4. As to analysis, synthesis means as to both the analysis and the synthesis of becoming that has clinging as its condition. | ||
| Yañhi kāmupādānapaccayā kāmabhavanibbattakaṃ kammaṃ karīyati, so kammabhavo. | The kamma with sense-desire clinging as its condition that is performed and generates sense-desire becoming is “kamma-process becoming.” | ||
| Tadabhinibbattā khandhā upapattibhavo. | The aggregates generated by that are “rebirth- process becoming”; | ||
| Esa nayo rūpārūpabhavesu. | similarly in the case of fine-material and immaterial becoming. | ||
| Evaṃ kāmupādānapaccayā dve kāmabhavā, tadantogadhā ca saññābhavapañcavokārabhavā, dve rūpabhavā, tadantogadhā ca saññābhavaasaññābhavaekavokārabhavapañcavokārabhavā, dve arūpabhavā, tadantogadhā ca saññābhavanevasaññānāsaññābhavacatuvokārabhavāti saddhiṃ antogadhehi cha bhavā. | So [573] there are two kinds of sense-desire becoming with sense- desire clinging as condition, included in which are percipient becoming and five-constituent becoming. And there are two kinds of fine-material becoming, included in which are percipient, non-percipient, one-constituent, and five- constituent becoming. And there are two kinds of immaterial becoming, included in which are percipient becoming, neither-percipient-nor-non-percipient becoming, and four-constituent becoming. | ||
| Yathā ca kāmupādānapaccayā saddhiṃ antogadhehi cha bhavā. | So, together with what is included by them, there are six kinds of becoming with sense-desire clinging as condition. | ||
| Tathā sesupādānapaccayāpīti evaṃ upādānapaccayā bhedato saddhiṃ antogadhehi catuvīsati bhavā. | Similarly too with the [three] remaining kinds of clinging as condition. So, as to analysis, there are, together with what is included by them, twenty-four kinds of becoming with clinging as condition. | ||
| Saṅgahato pana kammabhavaṃ upapattibhavañca ekato katvā kāmupādānapaccayā saddhiṃ antogadhehi eko kāmabhavo. | 259.5. As to synthesis, however, by uniting kamma-process becoming and rebirth- process becoming there is, together with what is included by it, one kind of sense-desire becoming with sense-desire clinging as its condition. | ||
| Tathā rūpārūpabhavāti tayo bhavā. | Similarly with fine-material and immaterial becoming. So there are three kinds of becoming. | ||
| Tathā sesupādānapaccayā pīti. | And similarly with the remaining [three] kinds of clinging as condition. | ||
| Evaṃ upādānapaccayā saṅgahato saddhiṃ antogadhehi dvādasa bhavā. | So by synthesis, there are, together with what is included by them, twelve kinds of becoming with clinging as condition. | ||
| Apica avisesena upādānapaccayā kāmabhavūpagaṃ kammaṃ kammabhavo. | 260. Furthermore, without distinction the kamma with clinging as its condition that attains sense-desire becoming is kamma-process becoming. | ||
| Tadabhinibbattā khandhā upapattibhavo. | The aggregates generated by that are rebirth-process becoming. | ||
| Esa nayo rūpārūpabhavesu. | Similarly in the fine-material and immaterial becoming. | ||
| Evaṃ upādānapaccayā saddhiṃ antogadhehi dve kāmabhavā, dve rūpabhavā, dve arūpabhavāti aparena pariyāyena saṅgahato cha bhavā. | So, together with what is included by them, there are two kinds of sense-desire becoming, two kinds of fine-material becoming, and two kinds of immaterial becoming. So, by synthesis, there are six kinds of becoming by this other method. | ||
| Kammabhavaupapattibhavabhedaṃ vā anupagamma saddhiṃ antogadhehi kāmabhavādivasena tayo bhavā honti. | Or again, without making the division into kamma-process becoming and rebirth-process becoming, there are, together with what is included by them, three kinds of becoming as sense-desire becoming, and so on. | ||
| Kāmabhavādibhedampi anupagamma kammabhavaupapattibhavavasena dve bhavā honti. | Or again, without making the division into sense-desire becoming, etc., there are, together with what is included by them, two kinds of becoming, as kamma-process becoming and rebirth-process becoming. | ||
| Kammupapattibhedañcāpi anupagamma upādānapaccayā bhavoti bhavavasena ekova bhavo hotīti evamettha upādānapaccayassa bhavassa bhedasaṅgahāpi viññātabbo vinicchayo. | And also without making the division into kamma process and rebirth process there is, according to the words “With clinging as condition, becoming,” only one kind of becoming. This is how the exposition of becoming with clinging as condition should be known here “as to analysis and synthesis. ” | ||
| 650.Yaṃ yassa paccayo cevāti yañcettha upādānaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayoti attho. | 261. 6. Which for which becomes condition means that here the exposition should be known according to what kind of clinging is a condition for what [kind of becoming]. | Что для чего становится условием означает, что здесь должно быть понято объяснение согласно тому какой вид привязанности является условием для какого вида пребывания. | |
| Kiṃ panettha kassa paccayo hoti? | But what is condition for what here? | Но что здесь является условием для чего? | |
| Yaṃkiñci yassa kassaci paccayo hotiyeva. | Any kind is a condition for any kind. | Любой вид является условием для любого. | |
| Ummattako viya hi puthujjano. | For the ordinary man is like a madman, | Ведь простолюдин подобен сумасшедшему. | |
| So idaṃ yuttaṃ idaṃ ayuttanti avicāretvā yassa kassaci upādānassa vasena yaṃkiñci bhavaṃ patthetvā yaṃkiñci kammaṃ karotiyeva. | and without considering “Is this right or not?” and aspiring by means of any of the kinds of clinging to any of the kinds of becoming, he performs any of the kinds of kamma. | Он не подумав "это правильно или нет" и устремляясь с помощью любого вида привязанности к любому виду пребывания он совершает любые виды поступков. | |
| Tasmā yadekacce sīlabbatupādānena rūpārūpabhavā na hontīti vadanti, taṃ na gahetabbaṃ. | Therefore when some say that the fine-material and immaterial kinds of becoming do not come about through rules-and-vows clinging, that should not be accepted: | Поэтому когда некоторые утверждают, что пребывание в тонкоматериальном и нематериальном мире не возникает посредством привязанности к образам действия и обетам, это не следует принимать. | |
| Sabbena pana sabbo hotīti gahetabbaṃ. | what should be accepted is that all kinds come about through all kinds. | Принять стоит то, что все виды возникают посредством всех видов. | |
| Seyyathidaṃ – idhekacco anussavavasena vā diṭṭhānusārena vā "kāmā nāmete manussaloke ceva khattiyamahāsālakulādīsu, cha kāmāvacaradevaloke ca samiddhā"ti cintetvā tesaṃ adhigamatthaṃ asaddhammassavanādīhi vañcito "iminā kammena kāmā sampajjantī"ti maññamāno kāmupādānavasena kāyaduccaritādīnipi karoti, so duccaritapāripūriyā apāye upapajjati. | 262. For example, someone thinks in accordance with hearsay or [false] view that sense desires come to be fulfilled in the human world among the great warrior (khattiya) families, etc., and in the six divine worlds of the sense sphere. [574] Misled by listening to wrong doctrine, etc., and imagining that “by this kamma sense desires will come to be fulfilled,” he performs for the purpose of attaining them acts of bodily misconduct, etc., through sense-desire clinging. By fulfilling such misconduct he is reborn in the states of loss. | Например, некто считает согласно слухам или неистинному взгляду, что чувственные желания удовлетворяются в мире людей в семьях кшатриев и прочих и шести мирах божеств мира страсти. Обманутый из-за слушания ложного учения и прочего и воображая, что "путём этого поступка желание чувственных удовольствий будет исполнено" он совершает с целью достижения такого удовлетворения дурные поступки телом и остальным посредством привязанности к чувственным удовольствиям. Исполнив такие дурные поступки он перерождается в мучительных условиях. | |
| Sandiṭṭhike vā pana kāme patthayamāno paṭiladdhe ca gopayamāno kāmupādānavasena kāyaduccaritādīni karoti, so duccaritapāripūriyā apāye upapajjati. | Or he performs acts of bodily misconduct, etc., aspiring to sense desires visible here and now and protecting those he has already acquired. By fulfilling such misconduct he is reborn in the states of loss. | Или он совершает дурные поступки телом и прочим стремясь к чувственным удовольствиям видимым в этом мире и защищая те, что уже обретены. Исполнив такие дурные поступки он перерождается в мучительных условиях. | |
| Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. | The kamma that is the cause of rebirth there is kamma-process becoming. | Камма, являющаяся условием перерождения там, является пребыванием как каммический процесс. | |
| Kammābhinibbattā khandhā upapattibhavo. | The aggregates generated by the kamma are rebirth- process becoming. | Совокупности, порождённые каммой, являются пребыванием как процесс перерождения. | |
| Saññābhavapañcavokārabhavā pana tadantogadhā eva. | But percipient becoming and five-constituent becoming are included in that, too. | Но сюда также включается пребывание со способностями восприятия и пятисовокупностное пребывание. | |
| Aparo pana saddhammassavanādīhi upabrūhitañāṇo "iminā kammena kāmā sampajjantī"ti maññamāno kāmupādānavasena kāyasucaritādīni karoti. | 263. Another, however, whose knowledge has been intensified by listening to good Dhamma and so on, imagines that “by this kind of kamma sense desires will come to be fulfilled. ” He performs acts of bodily good conduct, etc., through sense-desire clinging. | Однако другой человек, чьё знание усилилось благодаря слушанию благого учения и прочему, воображает "путём этого вида каммы желание чувственных удовольствий будет исполнено". Он совершает благие поступки тела и прочего посредством привязанности к чувственным удовольствиям. | |
| So sucaritapāripūriyā devesu vā manussesu vā upapajjati. | By fulfilling such bodily good conduct he is reborn among deities or human beings. | Исполнив такие благие поступки он перерождается среди божеств или людей. | |
| Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. | The kamma that is the cause of his rebirth there is kamma-process becoming. | Камма, являющаяся условием перерождения там, является пребыванием как каммический процесс. | |
| Kammābhinibbattā khandhā upapattibhavo. | The aggregates generated by the kamma are rebirth- process becoming. | Совокупности, порождённые каммой являются пребыванием как процесс перерождения. | |
| Saññābhavapañcavokārabhavā pana tadantogadhā eva. | But percipient becoming and five-constituent becoming are included in that, too. | Но сюда также включается пребывание с возможностью чувственного восприятия и пятисовокупностное пребывание. | |
| Iti kāmupādānaṃ sappabhedassa sāntogadhassa kāmabhavassa paccayo hoti. | So sense-desire clinging is a condition for sense-desire becoming with its analysis and its synthesis. | ||
| Aparo "rūpārūpabhavesu tato samiddhatarā kāmā"ti sutvā parikappetvā vā kāmupādānavaseneva rūpārūpasamāpattiyo nibbattetvā samāpattibalena rūpārūpabrahmaloke upapajjati. | 264. Another hears or conjectures that sense desires come to still greater perfection in the fine-material and immaterial kinds of becoming, and through sense-desire clinging he produces the fine-material and immaterial attainments, and in virtue of his attainments he is reborn in the fine-material or immaterial Brahmā-world. | Другой человек слышит или предполагает, что чувственные удовольствия выходят на ещё более высокий уровень совершенства на тонкоматериальном и нематериальном уровне бытия. Благодаря привязанности к чувственным удовольствиям он порождает достижения, соответствующие миру тонкой материи и нематериальному миру и благодаря этим достижениям перерождается в мире брахм тонкоматериального или нематериального мира. | |
| Tatrāssa upapattihetubhūtaṃ kammaṃ kammabhavo. | The kamma that is the cause of his rebirth there is kamma-process becoming. | ||
| Kammābhinibbattā khandhā upapattibhavo. | The aggregates generated by the kamma are rebirth-process becoming. | ||
| Saññā-asaññā-nevasaññānāsaññā-eka-catu-pañcavokārabhavā pana tadantogadhā eva. | But percipient, non-percipient, neither-percipient-nor-non-percipient, one- constituent, four-constituent, and five-constituent kinds of becoming are included in that, too. | ||
| Iti kāmupādānaṃ sappabhedānaṃ sāntogadhānaṃ rūpārūpabhavānampi paccayo hoti. | Thus sense-desire clinging is a condition for fine-material and immaterial becoming with its analysis and its synthesis. | ||
| Aparo "ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ ucchinne suucchinno hotī"ti ucchedadiṭṭhiṃ upādāya tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. | 265. Another clings to the annihilation view thus: “This self comes to be entirely cut off when it is cut off in the fortunate states of the sense sphere, or in the fine- material or immaterial kinds of becoming,” and he performs kamma to achieve that. His kamma is kamma-process becoming. | Другой придерживается убеждения о полном уничтожении следующим образом: "Эта являющаяся мной вещь окончательно отсекается когда она отсечена в счастливых мирах мира страсти или в тонкоматериальном или нематериальном мире" и он совершает поступки для достижения этого. Его камма является пребыванием как каммический процесс. | |
| Kammābhinibbattā khandhā upapattibhavo. | The aggregates generated by the kamma are rebirth-process becoming. | ||
| Saññābhavādayo pana tadantogadhā eva. | But the percipient, etc., kinds of becoming are included in that too. | ||
| Iti diṭṭhupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇampi kāmarūpārūpabhavānaṃ paccayo hoti. | So [false-]view clinging is a condition for all three, namely, for the sense-desire, fine-material, and immaterial kinds of becoming with their analysis and their synthesis. | ||
| Aparo "ayaṃ attā nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ sukhī hoti vigatapariḷāho"ti attavādupādānena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. | 266. Another through self-theory clinging thinks, “This self comes to be blissful, or comes to be free from fever, in the becoming in the fortunate states in the sense sphere or in one or other of the fine-material and immaterial kinds of becoming,” and he performs kamma to achieve that. That kamma of his is kamma- process becoming. | Другой, придерживаясь теории о личности, думает: "Эта являющаяся мной вещь становится счастливой или становится свободна от лихорадки в счастливых мирах мира страсти или в том или ином уровне бытия в тонкоматериальном или нематериальном мире" и он совершает поступки для достижения этого. Его камма этих поступков является пребыванием как каммический процесс. | |
| Tadabhinibbattā khandhā upapattibhavo. | The aggregates generated by the kamma are rebirth- process becoming. | ||
| Saññābhavādayo pana tadantogadhā eva. | But the percipient, etc., kinds of becoming are included in that, too. | ||
| Iti attavādupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. | Thus this self-theory clinging is a condition for all the three, namely, becoming with their analysis and their synthesis. | ||
| Aparo "idaṃ sīlabbataṃ nāma kāmāvacarasampattibhave vā rūpārūpabhavānaṃ vā aññatarasmiṃ paripūrentassa sukhaṃ pāripūriṃ gacchatī"ti sīlabbatupādānavasena tadupagaṃ kammaṃ karoti, tassa taṃ kammaṃ kammabhavo. | 267. Another [thinks] through rules-and-vows clinging, “This rite and ritual leads him who perfects it to perfect bliss in becoming in the fortunate states of the sense sphere or in the fine-material or immaterial kinds of becoming,” and he performs kamma to achieve that. That kamma of his is kamma-process becoming. | Другой посредством привязанности к образам действия и обетам думает: "Этот образ действия и обет ведёт доводящего его до совершенства к абсолютному счастью на уровне бытия в счастливых мирах мира страсти или в том или ином уровне бытия в тонкоматериальном или нематериальном мире" и он совершает поступки для достижения этого. Его камма этих поступков является пребыванием как каммический процесс. | |
| Tadabhinibbattā khandhā upapattibhavo. | The aggregates generated by the kamma are rebirth-process becoming. | ||
| Saññābhavādayo pana tadantogadhā eva. | But the percipient, etc., kinds of becoming are included in that, too. | ||
| Iti sīlabbatupādānaṃ sappabhedānaṃ sāntogadhānaṃ tiṇṇaṃ bhavānaṃ paccayo hoti. | So rules-and- vows clinging is a condition for all three, namely, the sense-desire, fine-material and immaterial kinds of becoming with their analysis and their synthesis. | ||
| Evamettha yaṃ yassa paccayo hoti, tatopi viññātabbo vinicchayo. | This is how the exposition should be known here according to “which is condition for which. ” | ||
| Kiṃ panettha kassa bhavassa kathaṃ paccayo hotīti ce? | 268. But which is condition for which kind of becoming in what way here? | ||
| Rūpārūpabhavānaṃ, upanissayapaccayo upādānaṃ; | Now, clinging as condition for becoming, Both fine-material and immaterial, Is decisive-support; | ||
| Sahajātādīhipi taṃ, kāmabhavassāti viññeyyaṃ. | and then conascence And so on for the sense-desire kind. | ||
| Rūpārūpabhavānaṃ hi, kāmabhavapariyāpannassa ca kammabhave kusalakammasseva, upapattibhavassa cetaṃ catubbidhampi upādānaṃ upanissayapaccayavasena ekadhāva paccayo hoti. | 269.This clinging, though fourfold, is a condition in only one way as decisive- support condition for becoming both fine-material and immaterial, [that is,] for the profitable kamma in the kamma-process becoming that takes place in sense-desire becoming and for the rebirth-process becoming. | ||
| Kāmabhave attanā sampayuttākusalakammabhavassa sahajātaaññamaññanissayasampayuttaatthiavigatahetupaccayappabhedehi sahajātādīhi paccayo hoti. | It is a condition, as conascence and so on, that is, as conascence, mutuality, support, association, presence, non- disappearance, and root-cause conditions, for the unprofitable kamma-process becoming associated with [the fourfold clinging] itself in the sense-desire becoming. | ||
| Vippayuttassa pana upanissayapaccayenevāti. | But it is a condition, as decisive-support only, for that which is dissociated. | ||
| Ayaṃ "upādānapaccayā bhavo"ti padasmiṃ vitthārakathā. | This is the detailed explanation of the clause “With clinging as condition, becoming. | ||
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Пребывание обуславливает рождение и прочее Таблица Палийский оригинал |
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| 651.Bhavapaccayā jātītiādīsu jātiādīnaṃ vinicchayo saccaniddese vuttanayeneva veditabbo. | 270. As regards the clause “With becoming as condition, birth,” etc., the definition of birth should be understood in the way given in the Description of the Truths (XIV.31ff.) | В части выражения "бывание обуславливает рождение" и т.д. определение рождения следует понимать как даётся в объяснении реальностей для благородных (гл. 16). |
https://tipitaka.theravada.su/toc/translations/33010 Все комментарии (1) |
| Bhavoti panettha kammabhavova adhippeto. | Only kamma-process becoming is intended here as “becoming”; | Здесь под словом "пребывание" подразумевается только бывание как каммический процесс. | |
| So hi jātiyā paccayo, na upapattibhavo. | for it is that, not rebirth-process becoming, which is a condition for birth. | Потому что именно он, а не пребывание как процесс перерождения обуславливает рождение. | |
| So ca pana kammapaccayaupanissayapaccayavasena dvedhā paccayo hotīti. | But it is a condition in two ways, as kamma condition and as decisive-support condition. | Но оно является условием двумя способами: как каммическая предпосылка и как способствующая предпосылка. | |
| Tattha siyā – kathaṃ panetaṃ jānitabbaṃ bhavo jātiyā paccayoti ce? | 271. Here it may be asked: “But how is it to be known that becoming is a condition for birth?” | Здесь можно спросить: "Как можно узнать, что пребывание является условием рождения?". | |
| Bāhirapaccayasamattepi hīnapaṇītatādivisesadassanato. | Because of the observable difference of inferiority and superiority. | Из-за наблюдаемого неравенства между низменными и возвышенными. | |
| Bāhirānaṃ hi janakajananīsukkasoṇitāhārādīnaṃ paccayānaṃ samattepi sattānaṃ yamakānampi sataṃ hīnapaṇītatādiviseso dissati. | For in spite of equality of external circumstances, such as father, mother, seed, blood, nutriment, etc., the difference of inferiority and superiority of beings is observable even in the case of twins. | Ведь несмотря на равенство внешних условий, таких как мать, отец, семя, кровь, питание и прочее, неравенство между низменными и возвышенными существами наблюдается даже в случае близнецов. | |
| So ca na ahetuko sabbadā ca sabbesañca abhāvato, na kammabhavato aññahetuko tadabhinibbattakasattānaṃ ajjhattasantāne aññassa kāraṇassa abhāvatoti kammabhavahetukova. | And that fact is not causeless, since it is not present always and in all; nor has it any cause other than kamma-process becoming since there is no other reason in the internal continuity of beings generated by it. Consequently, it has only kamma-process becoming for its cause. | И этот факт не беспричинный, поскольку он не присутствует всегда и во всех, и также нет никакой другой причины кроме пребывания как каммический процесс, поскольку нет другой причины во внутренней непрерывности существ, порождённых им. Следовательно, его причиной является только пребывание как каммический процесс. | |
| Kammaṃ hi sattānaṃ hīnapaṇītatādivisesassa hetu. | And because kamma is the cause of the difference of inferiority and superiority among beings | Ведь камма является причиной того, что у существ есть неравенство между низменными и возвышенными. | |
| Tenāha bhagavā "kammaṃ satte vibhajati yadidaṃ hīnappaṇītatāyā"ti (ma. ni. 3.289). | the Blessed One said, “It is kamma that separates beings according to inferiority and superiority” (M III 203). | Поэтому Благословенный сказал: "Камма делит существ на низменных и возвышенных". | |
| Tasmā jānitabbametaṃ "bhavo jātiyā paccayo"ti. | From that it can be known that becoming is a condition for birth. | Отсюда можно узнать, что пребывание является условием рождения. | |
| Yasmā ca asati jātiyā jarāmaraṇaṃ nāma, sokādayo vā dhammā na honti. | 272.And when there is no birth, neither ageing and death nor the states beginning with sorrow come about; | И когда нет рождения, не возникают такие явления как старость, смерть и набор, начинающийся с печали. | |
| Jātiyā pana sati jarāmaraṇañceva, jarāmaraṇasaṅkhātadukkhadhammaphuṭṭhassa ca bālajanassa jarāmaraṇābhisambandhā vā tena tena dukkhadhammena phuṭṭhassa anabhisambandhā vā sokādayo ca dhammā honti. | but when there is birth, then ageing and death come about, and also the states beginning with sorrow, which are either bound up with ageing and death in a fool who is affected by the painful states called ageing and death, or which are not so bound up in one who is affected by some painful state or other; | Но когда есть рождение, то старость и смерть возникают, и также возникает набор явлений, начинающихся с печали, которые или связаны со старостью и смертью у глупца, который подвергается мучительным явлениям, называемым старостью и смертью, или не связаны у того, который подвергается тому или иному мучительному явлению. | |
| Tasmā ayampi jāti jarāmaraṇassa ceva sokādīnañca paccayo hotīti veditabbā. | therefore this birth is a condition for ageing and death and also for sorrow and so on. | Поэтому рождение является условием для старости и смерти и также для печали и прочего. | |
| Sā pana upanissayakoṭiyā ekadhāva paccayo hotīti. | But it is a condition in one way, as decisive-support type. | Оно является условием только одним способом - как способствующая предпосылка. | |
| Ayaṃ "bhavapaccayā jātī"tiādīsu vitthārakathā. | This is the detailed explanation of the clause “With becoming as condition, birth.” | ||
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Объяснение колеса бытия Таблица Палийский оригинал |
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| 652.Yasmā panettha sokādayo avasāne vuttā, tasmā yā sā avijjāpaccayā saṅkhārāti evametassa bhavacakkassa ādimhi vuttā, sā, | 273. Now, here at the end sorrow, etc., are stated. Consequently, the ignorance stated at the beginning of the Wheel of Becoming thus, “With ignorance as condition there are formations,” | Здесь в конце упоминается печаль и прочее. Следовательно, неведение, указываемое в начале колеса бытия как "неведение обуславливает волевые конструкции" | |
| Sokādīhi avijjā, siddhā bhavacakkamaviditādimidaṃ; | is established by the sorrow and so on. Becoming’s Wheel reveals no known beginning; | проявляется посредством печали и прочего. Колесо бытия не имеет различимого начала | |
| Kārakavedakarahitaṃ, dvādasavidhasuññatāsuññaṃ. | No maker, no experiencer there; Void with a twelvefold voidness, | нет там создателя, нет испытывающего, оно пусто 12 звенной пустотой, | |
| Satataṃ samitaṃ pavattatīti veditabbaṃ. | and nowhere It ever halts; forever it is spinning: so it should accordingly be understood. | нигде оно не останавливается, вечно оно вращается: так его стоит понимать. | |
| Kathaṃ panettha sokādīhi avijjā siddhā, kathamidaṃ bhavacakkaṃ aviditādi, kathaṃ kārakavedakarahitaṃ, kathaṃ dvādasavidhasuññatāsuññanti ce? | 274. But (1) how is ignorance established by sorrow, etc.? (2) How has this Wheel of Becoming no known beginning? (3) How is there no maker or experiencer there? (4) How is it void with twelvefold voidness? | ||
| Ettha hi sokadomanassupāyāsā avijjāya aviyogino, paridevo ca nāma mūḷhassāti tesu tāva siddhesu siddhā hoti avijjā. | 275. 1. Sorrow, grief and despair are inseparable from ignorance; and lamentation is found in one who is deluded. So, firstly, when these are established, ignorance is established. | Печаль, умственные муки, отчаяние неотделимы от неведения и плач обнаруживается у того, кто полон заблуждений. Поэтому, когда они проявились, проявилось и неведение. | |
| Apica "āsavasamudayā avijjāsamudayo"ti (ma. ni. 1.103) vuttaṃ. | Furthermore, “With the arising of cankers there is the arising of ignorance” (M I 54) is said, | Кроме того сказано "С появлением влечений есть появление неведения" (МН9). | |
| Āsavasamudayā cete sokādayo honti. | and with the arising of cankers these things beginning with sorrow come into being. | С возникновением влечений возникает весь набор, начиная с печали. | |
| Kathaṃ? | How? | Как? | |
| Vatthukāmaviyoge tāva soko kāmāsavasamudayā hoti. | 276. Firstly, sorrow about separation from sense desires as object has its arising in the canker of sense desire, | Печаль в результате расставания с чувственными удовольствиями как объект происходит от влечения к чувственным удовольствиям. | |
| Yathāha – | according as it is said: | Согласно сказанному: | |
| "Tassa ce kāmayānassa, chandajātassa jantuno; | If, desiring and lusting, | "Если у желающего и страстного | |
| Te kāmā parihāyanti, sallaviddhova ruppatī"ti. (su. ni. 773); | his desires elude him, He suffers as though an arrow had pierced him (Sn 767), | его удовольствия уходят, он страдает как будто пронзён стрелой". | |
| Yathā cāha – "kāmato jāyati soko"ti. (Dha. pa. 215). | and according as it is said: “Sorrow springs from sense desires” (Dhp 215). | И согласно сказанному: "Печаль возникает от чувственных удовольствий". | |
| Sabbepi cete diṭṭhāsavasamudayā honti. | 277. And all these come about with the arising of the canker of views, | И все они возникают с возникновением влечения к взглядам. | |
| Yathāha – | according as it is said: | Согласно сказанному: | |
| "Tassa 'ahaṃ rūpaṃ mama rūpa'nti pariyuṭṭhaṭṭhāyino rūpavipariṇāmaññathābhāvā uppajjanti sokaparidevadukkhadomanassupāyāsā"ti (saṃ. ni. 3.1). | “In one who [577] possesses [the view] ‘I am materiality,’ ‘my materiality,’ with the change and transformation of materiality there arise sorrow and lamentation, pain, grief and despair” (S III 3). | "В том, кто обладает взглядом "тело - это я", "моё тело (моя вещь)" с изменением и превращением в другое тела (или этой вещи) возникает печаль, плач, физическая боль, умственные муки, отчаяние". | |
| Yathā ca diṭṭhāsavasamudayā, evaṃ bhavāsavasamudayāpi. | 278. And as with the arising of the canker of views, so also with the arising of the canker of becoming, | И подобно тому как возникает влечение к взглядам, также и с влечением к пребыванию. | |
| Yathāha – | according as it is said: | Согласно сказанному: | |
| "Yepi te devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā bhayaṃ santāsaṃ saṃvegamāpajjantī"ti (saṃ. ni. 3.78). | “Then whatever deities there are, long-lived, beautiful, blissful, long-resident in grand palaces, when they hear the Perfect One’s teaching of the Dhamma, they feel fear, anxiety and a sense of urgency” (S III 85), | "Затем, какие бы ни были божества, долгоживущие, прекрасные, блаженствующие, долго проживающие в величественных дворцах, когда они слышат наставление по Дхамме, читаемое Благословенным, они боятся, тревожатся и испытывают чувство срочности", | |
| Pañca pubbanimittāni disvā maraṇabhayena santajjitānaṃ devānaṃ viya. | as in the case of deities harassed by the fear of death on seeing the five signs. 43 | подобно божествам, которых преследует страх смерти при виде пяти [предсмертных] знаков. |
Comm. NT: 43. Their flowers wither, their clothes get dirty, sweat comes from their armpits, their bodies become unsightly, and they get restless (see... Все комментарии (1) |
| Yathā ca bhavāsavasamudayā, evaṃ avijjāsavasamudayāpi. | 279. And as with the arising of the canker of becoming, so also with the canker of ignorance, | И подобно тому как возникает влечение к пребыванию, так и с влечением к неведению | |
| Yathāha – | according as it is said: | Согласно сказанному: | |
| "Sa kho so, bhikkhave, bālo tividhaṃ diṭṭheva dhamme dukkhaṃ domanassaṃ paṭisaṃvedetī"ti (ma. ni. 3.246). | “The fool, bhikkhus, experiences pain and grief here and now in three ways” (M III 163). | "Монахи, тремя способами глупец испытывает физическую боль и умственные муки в настоящем" | |
| Iti yasmā āsavasamudayā ete dhammā honti, tasmā ete sijjhamānā avijjāya hetubhūte āsave sādhenti. | Now, these states come about with the arising of cankers, and so when they are established, they establish the cankers which are the cause of ignorance. | Вот так эти явления возникают с возникновением влечений и когда они проявились, они проявляют влечения, являющиеся причиной неведения. | |
| Āsavesu ca siddhesu paccayabhāve bhāvato avijjāpi siddhāva hotīti. | And when the cankers are established, ignorance is also established because it is present when its condition is present. | И когда таким образом проявились влечения, неведение также проявилось, поскольку оно присутствует когда присутствует его условие. | |
| Evaṃ tāvettha sokādīhi avijjā siddhā hotīti veditabbā. | This, in the first place, is how ignorance, etc., should be understood to be established by sorrow and so on. | Вот так следует понимать как печаль и прочее проявляет неведение и прочее. | |
| Yasmā pana evaṃ paccayabhāve bhāvato avijjāya siddhāya puna avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ hetuphalaparamparāya pariyosānaṃ natthi. | 280. 2. But when ignorance is established since it is present when its condition is present, and when “with ignorance as condition there are formations; with formations as condition, consciousness,” there is no end to the succession of cause with fruit in this way. | Но когда неведение проявилось, поскольку оно проявляется когда проявляется её условие и когда "от неведения в качестве условия - волевые конструкции, от волевых конструкций в качестве условия - сознание" - нет конца последовательности причин и следствий таким образом. | |
| Tasmā taṃ hetuphalasambandhavasena pavattaṃ dvādasaṅgaṃ bhavacakkaṃ aviditādīti siddhaṃ hoti. | Consequently, the Wheel of Becoming with its twelve factors, revolving with the linking of cause and effect, is established as having “no known beginning.” | Следовательно, колесо бытия с его 12 факторами, вращающимися благодаря связи между причиной и следствием, является "не имеющим различимого начала". | |
| Evaṃ sati avijjāpaccayā saṅkhārāti idaṃ ādimattakathanaṃ virujjhatīti ce. | 281. This being so, are not the words “With ignorance as condition there are formations,” as an exposition of a simple beginning, contradicted? | Раз так, не являются ли противоречием слова "неведение обуславливает волевые конструкции" в качестве объяснения первопричины? | |
| Nayidaṃ ādimattakathanaṃ. | —This is not an exposition of a simple beginning. | Это не объяснение первопричины. | |
| Padhānadhammakathanaṃ panetaṃ. | It is an exposition of a basic state (see §107). | Это объяснение базового фактора. | |
| Tiṇṇannaṃ hi vaṭṭānaṃ avijjā padhānā. | For ignorance is the basic state for the three rounds (see §298). | Ведь неведение является базовым фактором для трёх оборотов. | |
| Avijjāggahaṇena hi avasesakilesavaṭṭañca kammādīni ca bālaṃ palibodhenti. | It is owing to his seizing ignorance that the fool gets caught in the round of the remaining defilements, in the rounds of kamma, etc., | Благодаря схватыванию неведения глупец оказывается пойман в круге оставшихся умственных загрязнений, в круге каммы и прочего. | |
| Sappasiraggahaṇena sesasappasarīraṃ viya bāhaṃ. | just as it is owing to seizing a snake’s head that the arm gets caught in [the coils of] the rest of the snake’s body. | Это подобно тому как благодаря схватыванию головы змеи руку охватывают кольца оставшейся части тела змеи. | |
| Avijjāsamucchede pana kate tehi vimokkho hoti. | But when the cutting off of ignorance is effected, he is liberated from them | Но когда осуществлено отсечение неведения, он освобождается от них. | |
| Sappasiracchede kate palibodhitabāhāvimokkho viya. | just as the arm caught [in the coils] is liberated when the snake’s head is cut off, | Подобно тому, как пойманная кольцами рука освобождается при отсечении головы змеи. | |
| Yathāha – "avijjāyatveva asesavirāganirodhā saṅkhāranirodho"tiādi (saṃ. ni. 2.1; mahāva. 1). | according as it is said, “With the remainderless fading away and cessation of ignorance” (S II 1), and so on. | Согласно сказанному: "С безостаточным затуханием и прекращением того самого неведения прекращаются волевые конструкции". | |
| Iti yaṃ gaṇhato bandho, muccato ca mokkho hoti, tassa padhānadhammassa kathanamidaṃ, na ādimattakathananti. | So this is an exposition of the basic state whereby there is bondage for him who grasps it, and liberation for him who lets it go: it is not an exposition of a simple beginning. | Так что это объяснение базового фактора из-за которого возникают оковы для схватившего его и освобождение для отпустившего его. Это не объяснение первопричины. | |
| Evamidaṃ bhavacakkaṃ aviditādīti veditabbaṃ. | This is how the Wheel of Becoming should be understood to have no known beginning. | Вот как следует понимать, что колесо бытия не имеет известного начала. | |
| Tayidaṃ yasmā avijjādīhi kāraṇehi saṅkhārādīnaṃ pavatti, tasmā tato aññena "brahmā mahābrahmā seṭṭho sajitā"ti (dī. ni. 1.42) evaṃ parikappitena brahmādinā vā saṃsārassa kārakena, "so kho pana me ayaṃ attā vado vedeyyo"ti evaṃ parikappitena attanā vā sukhadukkhānaṃ vedakena rahitaṃ. | 282. 3. This Wheel of Becoming consists in the occurrence of formations, etc., with ignorance, etc., as the respective reasons. Therefore it is devoid of a maker supplementary to that, such as a Brahmā conjectured thus, “Brahmā the Great, the Highest, the Creator” (D I 18), to perform the function of maker of the round of rebirths; and it is devoid of any self as an experiencer of pleasure and pain conceived thus, “This self of mine that speaks and feels” (cf. M I 8). | Это колесо бытия состоит из проявления волевых конструкций и прочего с неведением и прочим в качестве условий каждого. Поэтому в нём нет создателя помимо этого, такого как брахма, представляемый следующим образом: "Брахма, великий брахма, всевышний, создатель", который мог бы исполнять функцию создателя круга перерождений. И также в нём нет личности/личного (я/моего) как испытывающего удовольствие и страдание, представляемого как "это моя личность говорит и ощущает". | |
| Iti kārakavedakarahitanti veditabbaṃ. | This is how it should be understood to be without any maker or experiencer. | Вот как следует понимать отсутствие создателя и испытывающего. | |
| Yasmā panettha avijjā udayabbayadhammakattā dhuvabhāvena, saṃkiliṭṭhattā saṃkilesikattā ca subhabhāvena, udayabbayapaṭipīḷitattā sukhabhāvena, paccayāyattavuttittā vasavattanabhūtena attabhāvena ca suññā. | 283. 4. However, ignorance is void of lastingness since its nature is to rise and fall, and it is void of beauty since it is defiled and causes defilement, and it is void of pleasure since it is oppressed by rise and fall, and it is void of any selfhood susceptible to the wielding of power since it exists in dependence on conditions. | Однако неведение лишено неизменности, поскольку его сущность состоит в возникновении и исчезновении и оно лишено красоты, поскольку оно загрязнено и вызывает загрязнения и оно лишено удовольствия, поскольку оно угнетаемо возникновением и исчезновением и оно лишено любой личности, способной властвовать, поскольку оно существуют в зависимости от условий. | |
| Tathā saṅkhārādīnipi aṅgāni. | and likewise the factors consisting of formations, etc. | То же самое в отношении факторов, состоящих из волевых конструкций и прочего. | |
| Yasmā vā avijjā na attā, na attano, na attani, na attavatī. | Or ignorance is neither self nor self’s nor in self nor possessed of self. | Или неведение не является личностью (мной) ни принадлежит личности (мне) ни обладает личностью. | |
| Tathā saṅkhārādīnipi aṅgāni. | And likewise the factors consisting of formations, etc. | То же самое в отношении факторов, состоящих из волевых конструкций и прочего. | |
| Tasmā dvādasavidhasuññatāsuññametaṃ bhavacakkanti veditabbaṃ. | That is why this Wheel of Becoming should be understood thus, “Void with a twelvefold voidness.” | Вот почему это колесо бытия следует понимать пустым двенадцатизвенной пустотой. | |
| 653.Evañca viditvā puna, | 284. After knowing this, again: | ||
| Tassāvijjātaṇhā, mūlamatītādayo tayo kālā; | Its roots are ignorance and craving; Its times are three as past and so on, | ||
| Dve aṭṭha dve eva ca, sarūpato tesu aṅgāni. | To which there properly belong Two, eight, and two, from its [twelve] factors. | ||
| Tassa kho panetassa bhavacakkassa avijjā taṇhā cāti dve dhammā mūlanti veditabbā. | 285. The two things, ignorance and craving, should be understood as the root of this Wheel of Becoming. | Два феномена - неведение и жажду - следует понимать как корень этого колеса бытия. | |
| Tadetaṃ pubbantāharaṇato avijjāmūlaṃ vedanāvasānaṃ, aparantasantānato taṇhāmūlaṃ jarāmaraṇāvasānanti duvidhaṃ hoti. | Of the derivation from the past, ignorance is the root and feeling the end. And of the continuation into the future, craving is the root and ageing-and-death the end. It is twofold in this way. | По происхождению из прошлого неведение является корнем, а ощущение - концом. И что касается продолжения в будущее - жажда является корнем, а старость и смерть концом. В этом смысле цепь делится надвое. | |
| Tattha purimaṃ diṭṭhicaritavasena vuttaṃ, pacchimaṃ taṇhācaritavasena. | 286. Herein, the first applies to one whose temperament is [false] view, and the second to one whose temperament is craving. | Здесь первый вариант относится к тому, кто склонен к ложному вгляду, а второй - кто склонен к жажде. | |
| Diṭṭhicaritānaṃ hi avijjā, taṇhācaritānañca taṇhā saṃsāranāyikā. | For in the round of rebirths ignorance leads those whose temperament favours [false] view, and craving those whose temperament favours craving. | Ведь в круге перерождений неведение ведёт тех, кто склонен к ложному взгляду и жажда тех, кто склонен к жажде. | |
| Ucchedadiṭṭhisamugghātāya vā paṭhamaṃ, phaluppattiyā hetūnaṃ anupacchedappakāsanato, sassatadiṭṭhisamugghātāya dutiyaṃ, uppannānaṃ jarāmaraṇappakāsanato. | Or the first has the purpose of eliminating the annihilation view because, by the evidence of the fruit, it proves that there is no annihilation of the causes; and the second has the purpose of eliminating the eternity view because it proves the ageing and death of whatever has arisen. | ||
| Gabbhaseyyakavasena vā purimaṃ, anupubbapavattidīpanato, opapātikavasena pacchimaṃ, sahuppattidīpanato. | Or the first deals with the child in the womb because it illustrates successive occurrence [of the faculties], and the second deals with one apparitionally born because of [their] simultaneous appearance. | ||
| Atītapaccuppannānāgatā cassa tayo kālā. | 287. The past, the present and the future are its three times. | Прошлое, настоящее и будущее являются его тремя временами. | |
| Tesu pāḷiyaṃ sarūpato āgatavasena "avijjā, saṅkhārā cā"ti dve aṅgāni atītakālāni. | Of these, it should be understood that, according to what is given as such in the texts, the two factors ignorance and formations belong to the past time, | Из них согласно сказанному в текстах следует понимать, что два фактора - неведение и волевые конструкции - принадлежат к прошлому. | |
| Viññāṇādīni bhavāvasānāni aṭṭha paccuppannakālāni. | the eight beginning with consciousness belong to the present time, | Восемь, начинающиеся с сознания, относятся к настоящему. | |
| Jāti ceva jarāmaraṇañca dve anāgatakālānīti veditabbāni. | and the two, birth and ageing- and-death, belong to the future time. | Два фактора - рождение и старость и смерть - относятся к будущему. | |
| 654.Puna, | 288.Again, | И вновь | |
| "Hetuphalahetupubbaka-tisandhicatubhedasaṅgahañcetaṃ; | (1) It has three links with cause, fruit, cause, As first parts; and (2) four different sections; | У него три связи из причины, плода, причины и четыре различных части | |
| Vīsati ākārāraṃ, tivaṭṭamanavaṭṭhitaṃ bhamati". | (3) Its spokes are twenty qualities; (4) With triple round it spins forever. | его спицы - 20 качеств, тройным оборотом оно вращается вечно. | |
| Itipi veditabbaṃ. | - it should be understood thus. | - так это следует понимать. | |
| Tattha saṅkhārānañca paṭisandhiviññāṇassa ca antarā eko hetuphalasandhi nāma. | 289. 1. Herein, between formations and rebirth-linking consciousness there is one link consisting of cause-fruit. | Здесь между волевыми конструкциями и сознанием воссоединения ума имеет место одна связь типа "причина-следствие". |
Это типа объяснение связи между тремя временами. Все комментарии (1) |
| Vedanāya ca taṇhāya ca antarā eko phalahetusandhi nāma. | Between feeling and craving there is one link consisting of fruit-cause. | Между ощущением и жаждой одна связь следствие-причина. | |
| Bhavassa ca jātiyā ca antarā eko hetuphalasandhīti evamidaṃ hetuphalahetupubbakatisandhīti veditabbaṃ. | And between becoming and birth there is one link consisting of cause-fruit. This is how it should be understood that it has three links with cause, fruit, cause, as first parts. | Между пребыванием и рождением есть одна связь типа причина-следствие. Вот как следует понимать, что у него три связи с причиной, следствием и причиной как первых частей. | |
| Sandhīnaṃ ādipariyosānavavatthitā panassa cattāro saṅgahā honti. | 290. 2. But there are four sections, which are determined by the beginnings and ends of the links, | Но есть четыре части, которые определяются началом и концом связей. | |
| Seyyathidaṃ – avijjāsaṅkhārā eko saṅgaho. | that is to say, ignorance/ formations is one section; | А именно: неведение/волевые конструкции - это первая часть. | |
| Viññāṇanāmarūpasaḷāyatanaphassavedanā dutiyo. | consciousness/mentality-materiality/ sixfold base/contact/feeling is the second; | Сознание/умственно-телесное/шесть сфер чувств/ соприкосновение/ ощущение - вторая часть. | |
| Taṇhupādānabhavā tatiyo. | craving/clinging/ becoming is the third; | Жажда/ привязанность/ пребывание - третья часть. | |
| Jātijarāmaraṇaṃ catutthoti. | and birth/ageing-and-death is the fourth. | Рождение/ старость и смерть - это четвёртая часть. | |
| Evamidaṃ catubhedasaṅgahanti veditabbaṃ. | This is how it should be understood to have four different sections. | ||
| Atīte hetavo pañca, idāni phalapañcakaṃ; | 291. 3. Then: (a) There were five causes in the past, (b) And now there is a fivefold fruit; | В прошлом было пять причин, и сейчас пятичастный плод. | |
| Idāni hetavo pañca, āyatiṃ phalapañcakanti. | (c) There are five causes now as well, (d) And in the future fivefold fruit. | Сейчас есть тоже пять причин и в будущем пятичастный плод. | |
| Etehi pana vīsatiyā ākārasaṅkhātehi arehi vīsatiākārāranti veditabbaṃ. | It is according to these twenty spokes called “qualities” that the words its spokes are twenty qualities should be understood. | Именно согласно этим двадцати спицам, называемым "качествами" следует понимать слова "его спицы - это 20 качеств". | |
| Tattha atīte hetavo pañcāti avijjā saṅkhārā cāti ime tāva dve vuttā eva. | 292.(a) Herein, [as regards the words] There were five causes in the past, firstly only these two, namely, ignorance and formations, are mentioned. | Здесь [в отношении слов]. Было пять причин в прошлом, сначала упоминаются только эти две - неведение и волевые конструкции. | |
| Yasmā pana avidvā paritassati, paritassito upādiyati, tassupādānapaccayā bhavo. | But one who is ignorant hankers, and hankering, clings, and with his clinging as condition there is becoming; | Но невежественный человек стремится, стремясь привязывается и с этой его привязанностью как условием есть пребывание. | |
| Tasmā taṇhupādānabhavāpi gahitā honti. | therefore craving, clinging and becoming are included as well. | Следовательно, жажда, привязанность и пребывание также включаются. | |
| Tenāha "purimakammabhavasmiṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā purimakammabhavasmiṃ idha paṭisandhiyā paccayā"ti (paṭi. ma. 1.47). | Hence it is said: “In the previous kamma-process becoming, there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is embracing, which is clinging; there is volition, which is becoming; thus these five things in the previous kamma-process becoming are conditions for rebirth-linking here [in the present becoming]” (Paṭis I 52). | Поэтому сказано: "В предыдущем пребывании как каммический процесс есть заблуждение, представляющее собой неведение, есть накопление, представляющее собой волевые конструкции, есть пристрастие, представляющее собой жажду, есть приближение, представляющее собой привязанность, есть воление, представляющее собой пребывание. Следовательно эти вещи в прошлом пребывании как каммический процесс являются условиями для воссоединения ума здесь [в текущем пребывании]." |
Это и есть 5 причин в прошлом.
upagamanaṃ upādānaṃ - ещё одно определение upādāna Все комментарии (1) |
| Tattha purimakammabhavasminti purime kammabhave, atītajātiyaṃ kammabhave kariyamāneti attho. | 293. Herein, In the previous kamma-process becoming means in kamma-process becoming done in the previous birth. | Здесь "в прошлом пребывании как каммический процесс" означает "в пребывании как каммический процесс, исполненном в прошлом рождении". |
Подробные объяснения пунктов всех пятёрок в лекции можно опустить. Все комментарии (1) |
| Moho avijjāti yo tadā dukkhādīsu moho, yena mūḷho kammaṃ karoti, sā avijjā. | There is delusion, which is ignorance means that the delusion that there then was about suffering, etc., deluded whereby the man did the kamma, was ignorance. | "Есть заблуждение, представляющее собой неведение" означает, что заблуждение, бывшее тогда о страдании и прочем, посредством которого человек совершил поступок (камма), является неведением. | |
| Āyūhanā saṅkhārāti taṃ kammaṃ karoto yā purimacetanāyo, yathā "dānaṃ dassāmī"ti cittaṃ uppādetvā māsampi saṃvaccharampi dānupakaraṇāni sajjentassa uppannā purimacetanāyo. | There is accumulation, which is formations means the prior volitions arisen in one who prepares the things necessary for a gift during a month, perhaps, or a year after he has had the thought “I shall give a gift.” | "Есть накопление, представляющее собой волевые конструкции" означает предшествующие воления, возникшие в том, кто готовит необходимые для дара вещи в течение месяца или, возможно, в течение года после того, как у него возникла мысль "я совершу акт дарения". | |
| Paṭiggāhakānaṃ pana hatthe dakkhiṇaṃ patiṭṭhāpayato cetanā bhavoti vuccati. | But it is the volitions of one who is actually placing the offerings in the recipients’ hands that are called “becoming.” | Но именно воления того, кто реально помещает подарки в руки получателя называются пребыванием. | |
| Ekāvajjanesu vā chasu javanesu cetanā āyūhanā saṅkhārā nāma. | Or alternatively, it is the volition that is accumulation in six of the impulsions of a single adverting that is called “formations,” | ||
| Sattame bhavo. | and the seventh volition is called “becoming.” | ||
| Yā kāci vā pana cetanā bhavo. | Or any kind of volition is called “becoming” | ||
| Sampayuttā āyūhanā saṅkhārā nāma. | and the accumulations associated therewith are called “formations.” | ||
| Nikanti taṇhāti yā kammaṃ karontassa phale upapattibhave nikāmanā patthanā, sā taṇhā nāma. | There is attachment, which is craving means that in one performing kamma, whatever attachment and aspiration there is for its fruit as rebirth-process-becoming is called craving. | "Есть пристрастие, представляющее собой жажду" означает, что в том, кто совершает поступок (камма), какое бы пристрастие и устремление есть к плоду этого поступка в качестве пребывания как процесс перерождения зовётся жаждой. | |
| Upagamanaṃ upādānanti yaṃ kammabhavassa paccayabhūtaṃ "idaṃ katvā asukasmiṃ nāma ṭhāne kāme sevissāmi ucchijjissāmī"tiādinā nayena pavattaṃ upagamanaṃ gahaṇaṃ parāmasanaṃ, idaṃ upādānaṃ nāma. | There is embracing, which is clinging means that the embracing, the grasping, the adherence, which is a condition for kamma-process becoming and occurs thus, “By doing this I shall preserve, or I shall cut off, sense desire in such and such a place,” is called clinging. | "Есть приближение, представляющее собой привязанность" означает приближение, схватывание, приверженность, которая является условием для пребывания как каммический процесс и происходит так: "Делая это я сохраню или я отрину чувственное удовольствие в том-то и том-то месте" называется привязанностью. | |
| Cetanā bhavoti āyūhanāvasāne vuttā cetanā bhavoti evamattho veditabbo. | There is volition, which is becoming means the kind of volition stated already at the end of the [sentence dealing with] accumulation is becoming. This is how the meaning should be understood. | "Есть воление, представляющее собой пребывание" означает разновидность воления, уже упомянутую в конце [предложения, где объясняется] накопление представляющее собой пребывание. Так здесь стоит понимать смысл. | |
| Idāni phalapañcakanti viññāṇādivedanāvasānaṃ pāḷiyaṃ āgatameva. | 294.(b) And now there is a fivefold fruit (§291) means what is given in the text beginning with consciousness and ending with feeling, | "И сейчас пятичастный плод" означает то, что дано в тексте, начиная с сознания и заканчивая ощущением. | |
| Yathāha – "idha paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā idhūpapattibhavasmiṃ purekatassa kammassa paccayā"ti (paṭi. 1.47). | according as it is said: “Here [in the present becoming] there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things here in the [present] rebirth-process becoming have their conditions44 in kamma done in the past” (Paṭis I 52). | Согласно сказанному: "Здесь [в текущем пребывании] есть воссоединение ума, представляющее собой сознание, есть снисхождение [в утробу], представляющее собой умственно-телесное, есть чувствительность, представляющее собой сферы (способности восприятия), есть что подвергается касанию, являющееся соприкосновением, есть что ощущается, являющееся ощущением. Следовательно эти пять вещей в настоящем пребывании как процесс перерождения имеют в качестве условий поступки (камма) совершённые в прошлом". |
Comm. NT: 44. As regards these four paragraphs from the Paṭisambhidā (see §§292, 294, 296, and 297), all four end with the word ‘paccayā’ (nom. pl. an... Все комментарии (1) |
| Tattha paṭisandhi viññāṇanti yaṃ bhavantarapaṭisandhānavasena uppannattā paṭisandhīti vuccati, taṃ viññāṇaṃ. | 295. Herein, there is rebirth-linking, which is consciousness means that it is what is called “rebirth-linking” because it arises linking the next becoming that is consciousness. | Здесь "есть воссоединение ума, представляющее собой сознание" означает, что сознанием является явление, называемое "воссоединение ума", потому что оно возникает, соединяя следующее состояние бытия. | |
| Okkanti nāmarūpanti yā gabbhe rūpārūpadhammānaṃ okkanti āgantvā pavisanaṃ viya, idaṃ nāmarūpaṃ. | There is descent [into the womb], which is mentality-materiality means that it is what consists in the descent of the material and immaterial states into a womb, their arrival and entry as it were, that is mentality-materiality. | "Есть снисхождение [в утробу], представляющее собой умственно-телесное" означает, что умственно-телесным является то, что состоит в снисхождении телесных и умственных (бестелесных) феноменов в утробу, их прибытие и вход. | |
| Pasādo āyatananti idaṃ cakkhādipañcāyatanavasena vuttaṃ. | There is sensitivity, which is sense base: this is said of the five bases beginning with the eye. | "Есть чувствительность, представляющее собой сферы (способности восприятия)" - это сказано о пяти сферах (способностях), начинающихся со зрения. | |
| Phuṭṭho phassoti yo ārammaṇaṃ phuṭṭho phusanto uppanno, ayaṃ phasso. | There is what is touched, which is contact means that it is what is arisen when an object is touched or in the touching of it, that is contact. | "Есть что подвергается касанию, являющееся соприкосновением" означает, что соприкосновением является то, что возникает когда происходит касание объекта или в самом касании его. | |
| Vedayitaṃ vedanāti yaṃ paṭisandhiviññāṇena vā saḷāyatanapaccayena vā phassena saha uppannaṃ vipākavedayitaṃ, sā vedanāti evamattho veditabbo. | There is what is felt, which is feeling means that it is what is felt as results [of kamma] that is arisen together with rebirth-linking consciousness, or with the contact that has the sixfold base as its condition, that is feeling. Thus should the meaning be understood. | "Есть что ощущается, являющееся ощущением" - означает, что ощущением является то, что ощущается как результаты [каммы], возникшее вместе с сознанием воссоединения ума или с соприкосновением, условием которого является шесть сфер чувств. Так здесь следует понимать смысл. | |
| Idāni hetavo pañcāti taṇhādayo pāḷiyaṃ āgatā taṇhupādānabhavā. | 296. (c) There are five causes now as well (§291) means craving, and so on. Craving, clinging and becoming are given in the text. | "Сейчас есть тоже пять причин" означает жажду и прочее. Жажда, привязанность и пребывание даются в тексте. | |
| Bhave pana gahite tassa pubbabhāgā taṃsampayuttā vā saṅkhārā gahitāva honti. | But when becoming is included, the formations that precede it or that are associated with it are included too. | Но когда включается пребывание, предшествующие ему или связанные с ним волевые конструкции также включаются. | |
| Taṇhupādānaggahaṇena ca taṃsampayuttā, yāya vā mūḷho kammaṃ karoti, sā avijjā gahitāva hotīti. | And by including craving and clinging, the ignorance associated with them, deluded by which a man performs kamma, is included too. | И путём включения жажды и привязанности включается также связанное с ними неведение, обманутый которым человек совершает поступки (камма). | |
| Evaṃ pañca. | So they are five. | Так получается пять. | |
| Tenāha "idha paripakkattā āyatanānaṃ moho avijjā, āyūhanā saṅkhārā, nikanti taṇhā, upagamanaṃ upādānaṃ, cetanā bhavoti ime pañca dhammā idha kammabhavasmiṃ āyatiṃ paṭisandhiyā paccayā"ti (paṭi. ma. 1.47). | Hence it is said: “Here [in the present becoming], with the maturing of the bases there is delusion, which is ignorance; there is accumulation, which is formations; there is attachment, which is craving; there is embracing, which is clinging; there is volition, which is becoming; thus these five things here in the [present] kamma-process becoming are conditions for rebirth-linking in the future” (Paṭis I 52). | Поэтому сказано: "Здесь [в нынешнем состоянии бытия] со зрелостью сфер (способностей восприятия) есть заблуждение, которое представляет собой неведение, есть накопление, представляющее собой волевые конструкции, есть пристрастие, представляющее собой жажду, есть приближение, представляющее собой привязанность, есть воление, представляющее собой пребывание. Следовательно эти вещи здесь в [нынешнем] пребывании как каммический процесс являются условиями для воссоединения ума в будущем." | |
| Tattha idha paripakkattā āyatanānanti paripakkāyatanassa kammakaraṇakāle sammoho dassito. | Herein, the words Here [in the present becoming], with the maturing of the bases point out the delusion existing at the time of the performance of the kamma in one whose bases have matured. | Здесь слова "здесь [в нынешнем состоянии бытия] со зрелостью сфер" указывают на заблуждение, существующее во время совершения поступков (камма) тем, чьи сферы [=способности восприятия] достигли зрелости. | |
| Sesaṃ uttānatthameva. | The rest is clear. | Остальное ясно. | |
| Āyatiṃ phalapañcakanti viññāṇādīni pañca. | 297.(d) And in the future fivefold fruit: the five beginning with consciousness. | "И в будущем пятичастный плод" - пятёрка, начинающаяся с сознания. | |
| Tāni jātiggahaṇena vuttāni. | These are expressed by the term “birth.” | Они выражаются словом "рождение". | |
| Jarāmaraṇaṃ pana tesaṃyeva jarāmaraṇaṃ. | But “ageing-and-death” is the ageing and the death of these [five] themselves. | Но "старость и смерть" - это старость и смерть самой этой пятёрки. | |
| Tenāha – "āyatiṃ paṭisandhi viññāṇaṃ, okkanti nāmarūpaṃ, pasādo āyatanaṃ, phuṭṭho phasso, vedayitaṃ vedanā, ime pañca dhammā āyatiṃ upapattibhavasmiṃ idha katassa kammassa paccayā"ti (paṭi. ma. 1.47). | Hence it is said: “In the future there is rebirth-linking, which is consciousness; there is descent [into the womb], which is mentality-materiality; there is sensitivity, which is sense base; there is what is touched, which is contact; there is what is felt, which is feeling; thus these five things in the future rebirth-process becoming have their condition in kamma done here [in the present becoming]” (Paṭis I 52). | Поэтому сказано: "В будущем есть воссоединение ума, представляющее собой сознание, есть снисхождение [в утробу], представляющее собой умственно-телесное, есть чувствительность, представляющее собой сферы чувств, есть что подвергается касанию, являющееся соприкосновением, есть что ощущается, являющееся ощущением. Следовательно эти пять вещей в будущем пребывании как процесс перерождения имеют в качестве условий поступки (камма) совершённые в настоящем". | |
| Evamidaṃ vīsati ākārāraṃ hoti. | So this [Wheel of Becoming] has twenty spokes with these qualities. | Поэтому это [колесо бытия] имеет 20 спиц, представляющих собой эти качества. | |
| Tivaṭṭamanavaṭṭhitaṃ bhamatīti ettha pana saṅkhārabhavā kammavaṭṭaṃ, avijjātaṇhupādānāni kilesavaṭṭaṃ, viññāṇanāmarūpasaḷāyatanaphassavedanā vipākavaṭṭanti imehi tīhi vaṭṭehi tivaṭṭamidaṃ bhavacakkaṃ yāva kilesavaṭṭaṃ na upacchijjati, tāva anupacchinnapaccayattā anavaṭṭhitaṃ punappunaṃ parivattanato bhamatiyevāti veditabbaṃ. | 298.4. With triple round it spins forever (§288): here formations and becoming are the round of kamma. Ignorance, craving and clinging are the round of defilements. Consciousness, mentality-materiality, the sixfold base, contact and feeling are the round of result. So this Wheel of Becoming, having a triple round with these three rounds, should be understood to spin, revolving again and again, forever, for the conditions are not cut off as long as the round of defilements is not cut off. | "С тройным кругом оно вращается вечно": здесь волевые конструкции и пребывание являются кругом каммы. Неведение, жажда и привязанность являются кругом умственных загрязнений. Сознание, умственно-телесное, шесть сфер чувств, соприкосновение и ощущение являются кругом результатов. Так колесо бытия, имеющее три круга с этими тремя кругами следует понимать вращающимся снова и снова, вечно, поскольку условия не отсекаются пока круг умственных загрязнений не отсечён. | |
| 655.Tayidamevaṃ bhamamānaṃ, | 299. As it spins thus: | И вращается оно так: | |
| Saccappabhavato kiccā, vāraṇā upamāhi ca; | (1) As to the source in the [four] truths, (2) As to function, (3) prevention, (4) similes, | ||
| Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ. | (5) Kinds of profundity, and (6) methods, It should be known accordingly. | ||
| Tattha yasmā kusalākusalaṃ kammaṃ avisesena samudayasaccanti saccavibhaṅge vuttaṃ, tasmā avijjāpaccayā saṅkhārāti avijjāya saṅkhārā dutiyasaccappabhavaṃ dutiyasaccaṃ. | 300. 1. Herein, [as to source in the truths:] profitable and unprofitable kamma are stated in the Saccavibhaṅga (Vibh 106f.) without distinction as the origin of suffering, and so formations due to ignorance [stated thus] “With ignorance as condition there are formations” are the second truth with the second truth as source. | Здесь [в отношении источника в реальностях] благотворная и неблаготворная камма объяснены в Вибханге без различий в качестве причины страдания, и также волевые конструкции, сформированные по причине неведения, что описано словами "неведение обуславливает волевые конструкции", являются второй реальностью [для благородных] со второй реальностью в качестве источника. | |
| Saṅkhārehi viññāṇaṃ dutiyasaccappabhavaṃ paṭhamasaccaṃ. | Consciousness due to formations is the first truth with the second truth as source. | Сознание благодаря волевым конструкциям представляет собой первую реальность со второй реальностью в качестве источника. | |
| Viññāṇādīhi nāmarūpādīni vipākavedanāpariyosānāni paṭhamasaccappabhavaṃ paṭhamasaccaṃ. | The states beginning with mentality-materiality and ending with resultant feeling, due respectively to consciousness, etc., are the first truth with the first truth as source. | Факторы, начинающиеся с умственно-телесного и заканчивающиеся результирующим ощущением, зависящие от сознания и прочего, являются первой реальностью с первой реальностью в качестве источника. | |
| Vedanāya taṇhā paṭhamasaccappabhavaṃ dutiyasaccaṃ. | Craving due to feeling is the second truth with the first truth as source. | Жажда по причине ощущения - это вторая реальность с первой реальностью в качестве источника. | |
| Taṇhāya upādānaṃ dutiyasaccappabhavaṃ dutiyasaccaṃ. | Clinging due to craving is the second truth with the second truth as source. | Привязанность по причине жажды - это вторая реальность со второй реальностью в качестве источника. | |
| Upādānato bhavo dutiyasaccappabhavaṃ paṭhamadutiyasaccadvayaṃ. | Becoming due to clinging is the first and second truths with the second truth as source. | Бывание по причине привязанности - это первая и вторая реальность со второй реальностью в качестве источника. | |
| Bhavato jāti dutiyasaccappabhavaṃ paṭhamasaccaṃ. | Birth due to becoming is the first truth with the second truth as source. | Рождение от пребывания - это первая реальность со второй реальностью в качестве источника. | |
| Jātiyā jarāmaraṇaṃ paṭhamasaccappabhavaṃ paṭhamasaccanti evaṃ tāvidaṃ saccappabhavato viññātabbaṃ yathārahaṃ. | Ageing-and-death due to birth is the first truth with the first truth as source. This, in the first place, is how [the Wheel of Becoming] should be known “as to … source in the four truths” in whichever way is appropriate. | Старость и смерть по причине рождения - это вторая реальность с первой в качестве источника. Вот как [колесо бытия] следует понимать в отношении источника в реальностях любым уместным способом. | |
| 656.Yasmā panettha avijjā vatthūsu ca satte sammoheti, paccayo ca hoti saṅkhārānaṃ pātubhāvāya. | 301. 2. [As to function:] ignorance confuses beings about physical objects [of sense desire] and is a condition for the manifestation of formations; | [В отношении функции] неведение запутывает существ об объектах [чувственных удовольствий] и является условием для проявления волевых конструкций. | |
| Tathā saṅkhārā saṅkhatañca abhisaṅkharonti, paccayā ca honti viññāṇassa. | likewise [kamma-] formations [582] form the formed and are a condition for consciousness; | Так и волевые конструкции конструируют конструированное и являются условием для сознания. | |
| Viññāṇampi vatthuñca paṭivijānāti, paccayo ca hoti nāmarūpassa. | consciousness recognizes an object and is a condition for mentality-materiality; | Сознание распознаёт объект и является условием для умственно-телесного. | |
| Nāmarūpampi aññamaññañca upatthambheti, paccayo ca hoti saḷāyatanassa. | mentality-materiality is mutually consolidating and is a condition for the sixfold base; | Умственно-телесное консолидирует друг друга и является условием для шести сфер чувств. | |
| Saḷāyatanampi savisaye ca pavattati, paccayo ca hoti phassassa. | the sixfold base occurs with respect to its own [separate] objective fields and is a condition for contact; | Шесть сфер действуют в своих областях и являются условием для соприкосновения. | |
| Phassopi ārammaṇañca phusati, paccayo ca hoti vedanāya. | contact touches an object and is a condition for feeling; | Соприкосновение касается объекта и является условием для ощущения. | |
| Vedanāpi ārammaṇarasañca anubhavati, paccayo ca hoti taṇhāya. | feeling experiences the stimulus of the object and is a condition for craving; | Ощущение испытывает стимул объекта и является условием для жажды. | |
| Taṇhāpi rajjanīye ca dhamme rajjati, paccayo ca hoti upādānassa. | craving lusts after lust-arousing things and is a condition for clinging; | Жажда влечётся к вызывающим страсть предметам и является условием для привязанности. | |
| Upādānampi upādāniye ca dhamme upādiyati, paccayo ca hoti bhavassa. | clinging clings to clinging-arousing things and is a condition for becoming; | Привязанность привязывается к вызывающим привязанность предметам и является условием для пребывания. | |
| Bhavopi nānāgatīsu ca vikkhipati, paccayo ca hoti jātiyā. | becoming flings beings into the various kinds of destiny and is a condition for birth; | Пребывание бросает существ в различные уделы и является условием для рождения. | |
| Jātipi khandhe ca janeti tesaṃ abhinibbattibhāvena pavattattā, paccayo ca hoti jarāmaraṇassa. | birth gives birth to the aggregates owing to its occurring as their generation and is a condition for ageing-and-death; | Рождение даёт рождение совокупностям благодаря его проявлению как их порождение и как условие для старости и смерти. | |
| Jarāmaraṇampi khandhānaṃ pākabhedabhāvañca adhitiṭṭhati, paccayo ca hoti bhavantarapātubhāvāya sokādīnaṃ adhiṭṭhānattā. | and ageing-and-death ensures the decay and dissolution of the aggregates and is a condition for the manifestation of the next becoming because it ensures sorrow, etc.45 | Старость и смерть гарантируют износ и разрушение совокупностей и являются условием для проявления следующего состояния бытия, поскольку они гарантируют печаль и прочее. |
Comm. NT: 45.
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| Tasmā sabbapadesu dvedhā pavattikiccatopi idaṃ viññātabbaṃ yathārahaṃ. | So this [Wheel of Becoming] should be known accordingly as occurring in two ways “as to function” in whichever way is appropriate to each of its parts. | Поэтому это колесо бытия следует понимать как происходящее двумя способами с точки зрения функции любым подходящим способом для каждой его части. | |
| 657.Yasmā cettha avijjāpaccayā saṅkhārāti idaṃ kārakadassananivāraṇaṃ. | 302. 3. [As to prevention:] the clause “With ignorance as condition there are formations” prevents seeing a maker; | [В части предотвращения] выражение "неведение обуславливает волевые конструкции" предотвращает видение какого-либо творца. |
Т.е. мнение о наличии какого-либо творца. Все комментарии (1) |
| Saṅkhārapaccayā viññāṇanti attasaṅkantidassananivāraṇaṃ. | the clause “With formations as condition, consciousness” prevents seeing the transmigration of a self; | Выражение "волевые конструкции обуславливают сознание" предотвращает видение переселения личности. | |
| Viññāṇapaccayā nāmarūpanti "attā"tiparikappitavatthubhedadassanato ghanasaññānivāraṇaṃ. | the clause “With consciousness as condition, mentality-materiality” prevents perception of compactness because it shows the analysis of the basis conjectured to be “self”; | Выражение "сознание обуславливает умственно-телесное" предотвращает распознавание компактности поскольку оно показывает анализ основы, представляемой как нечто являющееся мной. | |
| Nāmarūpapaccayā saḷāyatanantiādi attā passati - pe - vijānāti, phusati, vedayati, taṇhiyati, upādiyati, bhavati, jāyati, jīyati, mīyatītievamādidassananivāraṇaṃ. | and the clauses beginning “With mentality-materiality as condition, the sixfold base” prevent seeing any self that sees, etc., cognizes, touches, feels, craves, clings, becomes, is born, ages and dies. | И выражения, начинающиеся с "умственно-телесное обуславливает шесть сфер" предотвращают видение чего-либо являющегося мной, которое видит и т.п., познаёт, соприкасается, ощущает, жаждет, привязывается, пребывает, рождается, стареет и умирает. | |
| Tasmā micchādassananivāraṇatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. | So this Wheel of Becoming should be known “as to prevention” of wrong seeing appropriately in each instance. | Поэтому это колесо бытия следует понимать "в части предотвращения" ошибочного видения надлежащим способом в каждом случае. | |
| 658.Yasmā panettha salakkhaṇasāmaññalakkhaṇavasena dhammānaṃ adassanato andho viya avijjā. | 303. 4. [As to similes:] ignorance is like a blind man because there is no seeing states according to their specific and general characteristics; | [В части метафоры:] неведение подобно слепому человеку, потому что нет видения факторов согласно их особым и общим характеристикам. | |
| Andhassa upakkhalanaṃ viya avijjāpaccayā saṅkhārā. | formations with ignorance as condition are like the blind man’s stumbling; | Волевые конструкции, обусловленные неведением подобны тому, как человек спотыкается. | |
| Upakkhalitassa patanaṃ viya saṅkhārapaccayā viññāṇaṃ. | consciousness with formations as condition is like the stumbler’s falling; | Сознание, обусловленное волевыми конструкциями подобно падению споткнувшегося. | |
| Patitassa gaṇḍapātubhāvo viya viññāṇapaccayā nāmarūpaṃ. | mentality-materiality with consciousness as condition is like the appearance of a tumour on the fallen man; | Умственное-телесное, обусловленное сознанием, подобно появлению волдыря у упавшего человека. | |
| Gaṇḍabhedapīḷakā viya nāmarūpapaccayā saḷāyatanaṃ. | the sixfold base with mentality-materiality as condition is like a gathering that makes the tumour burst; | Шесть сфер, обусловленные умственно-телесным подобны скоплению [вещества?] приводящего к лопанию волдыря. | |
| Gaṇḍapīḷakāghaṭṭanaṃ viya saḷāyatanapaccayā phasso. | contact with the sixfold base as condition is like hitting the gathering in the tumour; | Соприкосновение, обусловленное шестью сферами подобно удару по скоплению в волдыре. | |
| Ghaṭṭanadukkhaṃ viya phassapaccayā vedanā, dukkhassa paṭikārābhilāso viya vedanāpaccayā taṇhā. | feeling with contact as condition is like the pain due to the blow; craving with feeling as condition is like longing for a remedy; | Ощущение, обусловленное соприкосновением, подобно боли от удара, жажда, обусловленная ощущением, подобна желанию лекарства. | |
| Paṭikārābhilāsena asappāyaggahaṇaṃ viya taṇhāpaccayā upādānaṃ. | clinging with craving as condition is like seizing what is unsuitable through longing for a remedy; [583] | Привязанность, обусловленная жаждой, подобна взятию чего-либо неподходящего под действием желания лекарства. | |
| Upādiṇṇaasappāyālepanaṃ viya upādānapaccayā bhavo. | becoming with clinging as condition is like applying the unsuitable remedy seized; | Пребывание, обусловленное привязанностью, подобно нанесению неподходящего взятого лекарства. | |
| Asappāyālepanena gaṇḍavikārapātubhāvo viya bhavapaccayā jāti. | birth with becoming as condition is like the appearance of a change [for the worse] in the tumour owing to the application of the unsuitable remedy; | Рождение, обусловленное пребыванием, подобно изменению [к худшему] в волдыре из-за нанесения неподходящего лекраства. | |
| Gaṇḍavikārato gaṇḍabhedo viya jātipaccayā jarāmaraṇaṃ. | and ageing-and-death with birth as condition is like the bursting of the tumour after the change. | Старость и смерть, обусловленные рождением, подобны лопанию волдыря после этого изменения. | |
| Yasmā vā panettha avijjā appaṭipattimicchāpaṭipattibhāvena satte abhibhavati paṭalaṃ viya akkhīni. | Or again, ignorance here as “no theory” and “wrong theory” (see §52) befogs beings as a cataract does the eyes; | Или же неведение здесь как "теория об отсутствии" или как "ложная теория" окутывает существ туманом как катаракта - глаза. | |
| Tadabhibhūto ca bālo punabbhavikehi saṅkhārehi attānaṃ veṭheti kosakārakimi viya kosappadesehi. | the fool befogged by it involves himself in formations that produce further becoming, as a cocoon-spinning caterpillar does with the strands of the cocoon; | Окутанный ей глупец вовлекает себя в волевое конструирование, которое порождает дальнейшее пребывание, подобно тому, что плетущий кокон паук делает с нитями кокона. | |
| Saṅkhārapariggahitaṃ viññāṇaṃ gatīsu patiṭṭhaṃ labhati pariṇāyakapariggahito viya rājakumāro rajje. | consciousness guided by formations establishes itself in the destinies, as a prince guided by a minister establishes himself on a throne; | Сознание, направляемое волевыеми конструкциями устанавливает себя в уделах как принц, направляемый министрами, возводит себя на трон. | |
| Upapattinimittaparikappanato viññāṇaṃ paṭisandhiyaṃ anekappakāraṃ nāmarūpaṃ abhinibbatteti māyākāro viya māyaṃ. | [death] consciousness conjecturing about the sign of rebirth generates mentality-materiality in its various aspects in rebirth-linking, as a magician does an illusion; | Момент ума (сознание) ухода, гадающее о представлении перерождения порождает умственно-телесное с его разнообразными аспектами в воссоединении ума как фокусник делает фокус. | |
| Nāmarūpe patiṭṭhitaṃ saḷāyatanaṃ vuddhiṃ virūḷhiṃ vepullaṃ pāpuṇāti subhūmiyaṃ patiṭṭhito vanappagumbo viya. | the sixfold base planted in mentality-materiality reaches growth, increase and fulfilment, as a forest thicket does planted in good soil; | Шесть сфер чувств, посаженные в умственно-телесном приходят к росту, увеличению и зрелости как лесная чаща, посаженная на хорошую почву. | |
| Āyatanaghaṭṭanato phasso jāyati araṇisahitābhimanthanato aggi viya. | contact is born from the impingement of the bases, as fire is born from the rubbing together of fire sticks; | Соприкосновение рождается от воздействия на сферы чувств (способности восприятия) как огонь рождается от трения палочек для разведения огня. | |
| Phassena phuṭṭhassa vedanā pātubhavati agginā phuṭṭhassa dāho viya. | feeling is manifested in one touched by contact, as burning is in one touched by fire; | Ощущение проявляется у того, кого коснулось соприкосновение, как жжение в том, кого коснулся огонь. | |
| Vedayamānassa taṇhā pavaḍḍhati loṇūdakaṃ pivato pipāsā viya. | craving increases in one who feels, as thirst does in one who drinks salt water; | Жажда усиливается в том, кто ощущает, как жажда в том, кто пьёт солёную воду. | |
| Tasito bhavesu abhilāsaṃ karoti pipāsito viya pānīye. | one who is parched [with craving] conceives longing for the kinds of becoming, as a thirsty man does for drinks; | Тот, кого жжёт [жажда] задумывает стремление к уровням бытия как жаждущий человек - к напиткам. | |
| Tadassupādānaṃ, upādānena bhavaṃ upādiyati āmisalobhena maccho baḷisaṃ viya. | that is his clinging; by clinging he clings to becoming as a fish does to the hook through greed for the bait; | Это его привязанность. С помощью привязанности он схватывает пребывание как рыба схватывает крючок посредством жажды приманки. | |
| Bhave sati jāti hoti bīje sati aṅkuro viya. | when there is becoming there is birth, as when there is a seed there is a shoot; | Когда есть пребывание, есть рождение, подобно тому как когда есть семя, есть росток. | |
| Jātassa avassaṃ jarāmaraṇaṃ uppannassa rukkhassa patanaṃ viya. | and death is certain for one who is born, as falling down is for a tree that has grown up. | А для того, кто родился, старость и смерть неизбежны подобно падению для выросшего дерева. | |
| Tasmā evaṃ upamāhipetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. | So this Wheel of Becoming should be known thus “as to similes” too in whichever way is appropriate. | Поэтому таким образом это колесо бытия следует понимать в части метафор любым уместным способом. | |
| 659.Yasmā ca bhagavatā atthatopi dhammatopi desanatopi paṭivedhatopi gambhīrabhāvaṃ sandhāya "gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso cā"ti (dī. ni. 2.95; saṃ. ni. 2.60) vuttaṃ, tasmā gambhīrabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. | 304. 5. [Kinds of profundity:] Now, the Blessed One’s words, “This dependent origination is profound, Ānanda, and profound it appears” (D II 55), refer to profundity (a) of meaning, (b) of law, (c) of teaching, and (d) of penetration. So this Wheel of Becoming should be known “as to the kinds of profundity” in whichever way is appropriate. | [Виды глубины.] Слова Благословенного "Ананда, это обусловленное возникновение глубоко и выглядит глубоким" относится к глубине смысла, глубине закона, глубине преподавания и глубине постижения. Так это колесо бытия следует понимать в части видов глубины любым уместным способом. | |
| Tattha yasmā na jātito jarāmaraṇaṃ na hoti, na ca jātiṃ vinā aññato hoti, itthañca jātito samudāgacchatīti evaṃ jātipaccayasamudāgataṭṭhassa duravabodhanīyato jarāmaraṇassa jātipaccayasambhūtasamudāgataṭṭho gambhīro. | 305. (a) Herein, the meaning of ageing-and-death produced and originated with birth as condition is profound owing to difficulty in understanding its origin with birth as condition thus: Neither does ageing-and death not come about from birth, nor, failing birth, does it come about from something else; it arises [only] from birth with precisely that nature [of ageing-and-death]. | Здесь смысл старости и смерти, созданной и возникшей с рождением в качестве условия, является глубоким благодаря трудности понимания её происхождения с рождением в качестве условия следующим образом: старость и смерть не возникают от рождения и также исключая (?) рождение, они не возникают от чего-то другого. Они возникают только от рождения с именно той сущностью [старости и смерти]. | |
| Tathā jātiyā bhavapaccaya - pe - saṅkhārānaṃ avijjāpaccayasambhūtasamudāgataṭṭho gambhīro. | And the meaning of birth with becoming as condition … and the meaning of formations produced and originated with ignorance as condition are treatable in like manner. | И смысл рождения с пребыванием в качестве условия ... и смысл волевых конструкций, созданных и возникших с неведением в качестве условия является глубоким аналогично. | |
| Tasmā idaṃ bhavacakkaṃ atthagambhīranti ayaṃ tāvettha atthagambhīratā. | That is why this Wheel of Becoming is profound in meaning. This, firstly, is the profundity of meaning here. | Вот почему это колесо бытия является глубоким в части смысла. Такова здесь глубина смысла. | |
| Hetuphalañhi atthoti vuccati. | For it is the fruit of a cause that is called “meaning,” | Ведь именно следствие причины называется смыслом. | |
| Yathāha – "hetuphale ñāṇaṃ atthapaṭisambhidā"ti (vibha. 720). | according as it is said, “Knowledge about the fruit of a cause is the discrimination of meaning” (Vibh 293). | Согласно сказанному: "знание следствия причины называется глубинным знанием смысла". | |
| Yasmā pana yenākārena yadavatthā ca avijjā tesaṃ tesaṃ saṅkhārānaṃ paccayo hoti, tassa duravabodhanīyato avijjāya saṅkhārānaṃ paccayaṭṭho gambhīro. | 306. (b) The meaning of ignorance as condition for formations is profound since it is difficult to understand in what mode and on what occasion46 ignorance is a condition for the several formations … | Смысл неведения как условия для волевых конструкций является глубоким, потому что трудно понять каким образом и по какому случаю неведение является условием для нескольких видов волевых конструкций. |
Comm. NT: 46. Avatthā—“occasion”: not in PED. Все комментарии (1) |
| Tathā saṅkhārānaṃ - pe - jātiyā jarāmaraṇassa paccayaṭṭho gambhīro, tasmā idaṃ bhavacakkaṃ dhammagambhīranti ayamettha dhammagambhīratā. | The meaning of birth as a condition for ageing-and-death is similarly profound. That is why this Wheel of Becoming is profound in law. This is the profundity of law here. | Смысл рождения как условия для старости и смерти является глубоким аналогичным образом. Вот почему это колесо бытия является глубоким в смысле закона. Такова здесь глубина закона. | |
| Hetuno hi dhammoti nāmaṃ. | For “law” is a name for cause, | Ведь "закон" - это обозначение причины. | |
| Yathāha – "hetumhi ñāṇaṃ dhammapaṭisambhidā"ti (vibha. 720). | according as it is said, “Knowledge about cause is discrimination of law” (Vibh 293). | Согласно сказанному: "Знание о причине является глубинным знанием закона". | |
| Yasmā cassa tena tena kāraṇena tathā tathā pavattetabbattā desanāpi gambhīrā, na tattha sabbaññutaññāṇato aññaṃ ñāṇaṃ patiṭṭhaṃ labhati. | 307. (c) Then the teaching of this [dependent origination] is profound since it needs to be given in various ways for various reasons, and none but omniscient knowledge gets fully established in it; | Преподавание этого обусловленного возникновения является глубоким, поскольку его нужно преподавать различными способами по разным причинам и ничто кроме знания всеведения полностью укрепляется в нём. | |
| Tathāhetaṃ katthaci sutte anulomato, katthaci paṭilomato, katthaci anulomapaṭilomato, katthaci vemajjhato paṭṭhāya anulomato vā paṭilomato vā, katthaci tisandhicatusaṅkhepaṃ, katthaci dvisandhitisaṅkhepaṃ, katthaci ekasandhidvisaṅkhepaṃ desitaṃ, tasmā idaṃ bhavacakkaṃ desanāgambhīranti ayaṃ desanāgambhīratā. | for in some places in the suttas it is taught in forward order, in some in backward order, in some in forward and backward order, in some in forward or in backward order starting from the middle, in some in four sections and three links, in some in three sections and two links, and in some in two sections and one link. That is why this Wheel of Becoming is profound in teaching. This is the profundity of teaching. | Ведь в некоторых местах в суттах оно преподаётся в прямом порядке, в некоторых - в обратном порядке, в некоторых - в прямом или обратном порядке начиная с середины, в некоторых оно даётся из четырёх разделов и трёх связей, в некоторых из трёх разделов и двух связей и в некоторых их двух разделов и одной связи. Вот почему это колесо бытия является глубоким в смысле преподавания. Такова глубина преподавания. | |
| Yasmā cettha yo so avijjādīnaṃ sabhāvo, yena paṭividdhena avijjādayo sammā salakkhaṇato paṭividdhā honti, so duppariyogāhattā gambhīro, tasmā idaṃ bhavacakkaṃ paṭivedhagambhīraṃ. | 308. (d) Then the individual essences of ignorance, etc., owing to the penetration of which ignorance, etc., are rightly penetrated as to their specific characteristic, are profound since they are difficult to fathom. That is why this Wheel of Becoming is profound in penetration. | Сущность неведения и прочего благодаря постижению которого неведение и прочее в полной мере постигается в части конкретной характеристики является глубокой, потому что их трудно вообразить. Вот почему колесо бытия является глубоким в постижении. | |
| Tathā hettha avijjāya aññāṇādassanasaccāsampaṭivedhaṭṭho gambhīro, saṅkhārānaṃ abhisaṅkharaṇāyūhanasarāgavirāgaṭṭho, viññāṇassa suññataabyāpāraasaṅkantipaṭisandhipātubhāvaṭṭho, nāmarūpassa ekuppādavinibbhogāvinibbhoganamanaruppanaṭṭho, saḷāyatanassa adhipatilokadvārakhettavisayibhāvaṭṭho, phassassa phusanasaṅghaṭṭanasaṅgatisannipātaṭṭho, vedanāya ārammaṇarasānubhavanasukhadukkhamajjhattabhāvanijjīvavedayitaṭṭho. | For here the meaning of ignorance as unknowing and unseeing and non-penetration of the truth is profound; so is the meaning of formations as forming and accumulating with and without greed; so is the meaning of consciousness as void, uninterested, and manifestation of rebirth-linking without transmigration; so is the meaning of mentality-materiality as simultaneous arising, as resolved into components or not, and as bending [on to an object] (namana) and being molested (ruppana); so is the meaning of the sixfold base as predominance, world, door, field, and possession of objective field; so is the meaning of contact as touching, impingement, coincidence, and concurrence; so is the meaning of feeling as the experiencing of the stimulus of an object, as pleasure or pain or neutrality, as soulless, and as what is felt; | Ведь здесь смысл неведения как незнания, невидения и непостижения истины является глубоким, также и смысл волевых конструкций как конструирование и накопление с алчностью и без неё, также и смысл сознания как пустого, незаинтересованного и проявление воссоединения ума без переселения, также и смысл умственно-телесного как одновременного возникновения, как с делением на составляющие и без него, как наклонение к объекту и подверженность нападению, также и смысл шести сфер как преобладание, мир, врата, область и обладание областью, также и смысл соприкосновения как касания, воздействия, совместного проявления и соперничества, также смысл ощущения как переживания стимула объекта, как удовольствие, страдание или нейтральное ощущение, как отсутствие души и как испытываемое. | |
| Taṇhāya abhinanditajjhosānasaritālatānadītaṇhāsamuddaduppūraṭṭho, upādānassa ādānaggahaṇābhinivesaparāmāsaduratikkamaṭṭho, bhavassa āyūhanābhisaṅkharaṇayonigatiṭhitinivāsesukhipanaṭṭho, jātiyā jāti sañjāti okkanti nibbatti pātubhāvaṭṭho, jarāmaraṇassa khayavayabhedavipariṇāmaṭṭho gambhīroti ayamettha paṭivedhagambhīratā. | so is the meaning of craving as a delighting in, as a committal to, as a current, as a bindweed, as a river, as the ocean of craving, and as impossible to fill; so is the meaning of clinging as grasping, seizing, misinterpreting, adhering, and hard to get by; so is the meaning of becoming as accumulating, forming, and flinging into the various kinds of generation, destiny, station, and abode; so is the meaning of birth as birth, coming to birth, descent [into the womb], rebirth, and manifestation; and so is the meaning of ageing- and-birth as destruction, fall, break-up and change. This is profundity of penetration. | Также смысл жажды как наслаждения чем-то, как приверженность, как поток, как вьюн, как река, как океан жажды, как невозможность заполнить, также смысл привязанности как схватывание, хватка, неверное понимание, приверженность, трудноизбегаемое, также смысл пребывания как накопление, формирование и бросание в различные виды порождения, удела, местонахождения и места обитания, также смысл рождения как рождения, появления на свет, снисхождения в утробу, перерождения и проявления и также смысл старости и смерти как разрушения, крушения, распада и изменения. Такова глубина постижения. | |
| 660.Yasmā panettha ekattanayo, nānattanayo, abyāpāranayo, evaṃdhammatānayoti cattāro atthanayā honti, tasmā nayabhedatopetaṃ bhavacakkaṃ viññātabbaṃ yathārahaṃ. | 309.6. [As to methods:] Then [585] there are four methods of treating the meaning here. They are (a) the method of identity, (b) the method of diversity, (c) the method of uninterest,47 and (d) the method of ineluctable regularity. So this Wheel of Becoming should also be known accordingly “as to the kinds of method. ”48 |
Comm. NT: Also the Paṭisambhidāmagga gives five expositions, four describing dependent origination in one life, the fifth being made to present a spec... Все комментарии (4) |
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| Tattha avijjāpaccayā saṅkhārā, saṅkhārapaccayā viññāṇanti evaṃ bījassa aṅkurādibhāvena rukkhabhāvappatti viya santānānupacchedo ekattanayo nāma. | 310. (a) Herein, the non-interruption of the continuity in this way, “With ignorance as condition there are formations; with formations as condition, consciousness,” just like a seed’s reaching the state of a tree through the state of the shoot, etc., is called the “method of identity.” | Здесь непрерывание непрерывности таким образом: "неведение обуславливает волевые конструкции, волевые конструкции обуславливают сознание" подобно семени достигающего состояния дерева через состояние ростка и прочего называется методом идентичности. | |
| Yaṃ sammā passanto hetuphalasambandhena santānassa anupacchedāvabodhato ucchedadiṭṭhiṃ pajahati. | One who sees this rightly abandons the annihilation view by understanding the unbrokenness of the continuity that occurs through the linking of cause and fruit. | Тот, кто видит это в совершенстве отбрасывает убеждение в полном уничтожении путём понимания отсутствия разрывов в непрерывности, которая имеет место в процессе связи причины и следствия. | |
| Micchā passanto hetuphalasambandhena pavattamānassa santānānupacchedassa ekattagahaṇato sassatadiṭṭhiṃ upādiyati. | And one who sees it wrongly clings to the eternity view by apprehending identity in the non- interruption of the continuity that occurs through the linking of cause and fruit. | И тот, чьё видение несовершенно, привязывается к убеждению о вечной жизни (вечных существах, вечной сущности) [ошибочно] видя личность в непрерывании непрерывности, которая имеет место в процессе связи причины и следствия. | |
| Avijjādīnaṃ pana yathāsakaṃlakkhaṇavavatthānaṃ nānattanayo nāma. | 311. (b) The defining of the individual characteristic of ignorance, etc., is called the “method of diversity.” | Определение конкретных характеристик неведения и прочего называется методом разнообразия. | |
| Yaṃ sammā passanto navanavānaṃ uppādadassanato sassatadiṭṭhiṃ pajahati. | One who sees this rightly abandons the eternity view by seeing the arising of each new state. | Тот, кто видит это в совершенстве, отбрасывает убеждение в вечной жизни благодаря наблюдению возникновения каждого нового фактора [цепи?]. | |
| Micchā passanto ekasantānapatitassa bhinnasantānasseva nānattaggahaṇato ucchedadiṭṭhiṃ upādiyati. | And one who sees it wrongly clings to the annihilation view by apprehending individual diversity in the events in a single continuity as though it were a broken continuity. | А тот, чьё видение несовершенно, привязывается к убеждению о полном уничтожении путём ошибочного видения идивидуального разнообразия в событиях в рамках одной непрерывности как будто это нарушенная непрерывность. | |
| Avijjāya saṅkhārā mayā uppādetabbā, saṅkhārānaṃ vā viññāṇaṃ amhehīti evamādibyāpārābhāvo abyāpāranayo nāma. | 312. (c) The absence of interestedness on the part of ignorance, such as “Formations must be made to occur by me,” or on the part of formations, such as “Consciousness must be made to occur by us,” and so on, is called the “method of uninterestedness.” | Отсутствие заинтересованности в отношении неведения, такое как "волевые конструкции должны приводиться мной к появлению" или в части волевых конструкций, такое как "сознание должно приводится нами к появлению" называется методом незаинтересованности. | |
| Yaṃ sammā passanto kārakassa abhāvāvabodhato attadiṭṭhiṃ pajahati. | One who sees this rightly abandons the self view by understanding the absence of a maker. | Тот, кто в совершенстве это видит, отбрасывает убеждение о личности путём понимания отсутствия создателя [приводящего к появлению]. | |
| Micchā passanto yo asatipi byāpāre avijjādīnaṃ sabhāvaniyamasiddho hetubhāvo, tassa aggahaṇato akiriyadiṭṭhiṃ upādiyati. | One who sees it wrongly clings to the moral-inefficacy-of-action view, because he does not perceive that the causative function of ignorance, etc., is established as a law by their respective individual essences. | Тот, чьё видение этого несовершенно, привязывается к убеждению об отсутствии моральных последствий у поступков, поскольку он не видит как причинная функция неведения и прочего устанавливается как закон соответствующих сущностей каждого звена. | |
| Avijjādīhi pana kāraṇehi saṅkhārādīnaṃyeva sambhavo khīrādīhi dadhiādīnaṃ viya, na aññesanti ayaṃ evaṃdhammatānayo nāma. | 313. (d) The production of only formations, etc., respectively and no others with ignorance, etc., as the respective reasons, like that of curd, etc., with milk, etc., as the respective reasons, is called the “method of ineluctable regularity.” | Порождение только волевых конструкций и прочего неведением и прочим соответственно и ничем другим как соответствующих причин, подобно порождению сливок и прочего молоком и прочим как соответствующих причин. Это называется методом неизбежной определённости. | |
| Yaṃ sammā passanto paccayānurūpato phalāvabodhā ahetukadiṭṭhiṃ akiriyadiṭṭhiñca pajahati. | One who sees this rightly abandons the no-cause view and the moral-inefficacy- of-action view by understanding how the fruit accords with its condition. | Видящий это в совершенстве обрасывает убеждение об отсутствии причины и отсутствия моральных последствий у поступков путём понимания как плод согласуется с его условием. | |
| Micchā passanto paccayānurūpaṃ phalappavattiṃ aggahetvā yato kutoci yassa kassaci asambhavaggahaṇato ahetukadiṭṭhiñceva niyatavādañca upādiyatīti evamidaṃ bhavacakkaṃ, | One who sees it wrongly by apprehending it as non-production of anything from anything, instead of apprehending the occurrence of the fruit in accordance with its conditions, clings to the no-cause view and to the doctrine of fatalism. So this Wheel of Becoming: | Тот, чьё видение этого не совершенно, путём ошибочного видения его как непорождения чего-либо чем-либо, вместо того, чтобы видеть возникновение плода согласно его условиям, он привязывается к убеждению об отсутствии причины и к теории фатализма. Так это колесо бытия | |
| Saccappabhavato kiccā, vāraṇāupamāhi ca; | As to source in the [four] truths, As to function, prevention, similes, | ||
| Gambhīranayabhedā ca, viññātabbaṃ yathārahaṃ. | Kinds of profundity, and methods, Should be known accordingly. | ||
| 661.Idañhi atigambhīrato agādhaṃ. | 314. There is no one, even in a dream, who has got out of the fearful round of rebirths, which is ever destroying like a thunderbolt, unless he has severed with the knife of knowledge well whetted on the stone of sublime concentration, this Wheel of Becoming, which offers no footing owing to its great profundity and is hard to get by owing to the maze of many methods. | Нет никого, кто даже во сне смог выйти из наводящего ужас круга перерождений, который постоянно крушит как удар молнии, если он не отсёк ножом знания, хорошо заточенном на камне возвышенной собранности ума это колесо бытия, не дающее опоры из-за его огромной глубины и труднопреодолимое из-за паутины множества методов. | |
| Nānānayagahanato duratiyānaṃ. | |||
| Ñāṇāsinā samādhipavarasilāyaṃ sunisitena, | |||
| Bhavacakkamapadāletvā, asanivicakkamiva niccanimmathanaṃ; | |||
| Saṃsārabhayamatīto, na koci supinantarepyatthi. | |||
| Vuttampi hetaṃ bhagavatā – "gambhīro cāyaṃ, ānanda, paṭiccasamuppādo gambhīrāvabhāso ca. | And this has been said by the Blessed One: “This dependent origination is profound, Ānanda, and profound it appears. | И так было сказано Благословенным: "Ананда, это обусловленное возникновение глубоко и выглядит глубоким. | |
| Etassa cānanda, dhammassa ananubodhā appaṭivedhā evamayaṃ pajā tantākulakajātā kulāgaṇṭhikajātā muñjapabbajabhūtā apāyaṃ duggatiṃ vinipātaṃ saṃsāraṃ nātivattatī"ti (mahāva. 95; saṃ. ni. 2.60). | And, Ānanda, it is through not knowing, through not penetrating it, that this generation has become a tangled skein, a knotted ball of thread, root-matted as a reed bed, and finds no way out of the round of rebirths, with its states of loss, unhappy destinies, … perdition” (D II 55). | Из-за непонимания и непостижения этого феномена эти люди подобны спутанному мотку, перепутанному клубку, переплетённым травинкам и тростинкам, и не выходят за пределы низких миров, дурных уделов, миров страданий, круга перерождений." | |
| Tasmā attano vā paresaṃ vā hitāya ca sukhāya ca paṭipanno avasesakiccāni pahāya, | Therefore, practicing for his own and others’ benefit and welfare, and abandoning other duties: | ||
| Gambhīre paccayākārappabhede idha paṇḍito; | To find a footing in the deeps Of the dependent origin. | ||
| Yathā gādhaṃ labhethevamanuyuñje sadā satoti. | Let a wise man with mindfulness So practice that he may begin | ||
| Iti sādhujanapāmojjatthāya kate visuddhimagge | |||
| Paññābhāvanādhikāre | |||
| Paññābhūminiddeso nāma | |||
| Sattarasamo paricchedo. | |||