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Определение пути и того, что не является путём Палийский оригинал
| пали | Nyanamoli thera - english | Комментарии |
| 736.Kusalo pana paṇḍito byatto buddhisampanno yogāvacaro obhāsādīsu uppannesu "ayaṃ kho me obhāso uppanno, so kho panāyaṃ anicco saṅkhato paṭiccasamuppanno khayadhammo vayadhammo virāgadhammo nirodhadhammo"ti iti vā taṃ paññāya paricchindati upaparikkhati. | 126. But when illumination, etc., arise, a skilful, wary meditator who is endowed with discretion either defines and examines it with understanding thus: “This illumination has arisen.38 But it is impermanent, formed, conditionally arisen, subject to destruction, subject to fall, subject to fading away, subject to cessation.” |
Comm. NT: 38. Be Vism-mhṭ reads “ayaṃ kho so” instead of the “ayaṃ kho me” in the Ee and Ae editions. Все комментарии (1) |
| Atha vā panassa evaṃ hoti, "sace obhāso attā bhaveyya, 'attā'ti gahetuṃ vaṭṭeyya. | Or he thinks: “If illumination were self, it would be right to take it as self; | |
| Anattā ca panāyaṃ 'attā'ti gahito. | but being not-self, it is taken as self. | |
| Tasmā so avasavattanaṭṭhena anattā, hutvā abhāvaṭṭhena anicco, uppādavayapaṭipīḷanaṭṭhena dukkho"ti sabbaṃ arūpasattake vuttanayena vitthāretabbaṃ. | Therefore it is not-self in the sense of no power being exercisable over it; it is impermanent in the sense of non-existence after having come to be; it is painful in the sense of oppression by rise and fall,” all of which should be treated in detail according to the method given under the immaterial septad (§83). | |
| Yathā ca obhāse, evaṃ sesesupi. | And as in the case of illumination, so too with the rest. | |
| So evaṃ upaparikkhitvā obhāsaṃ "netaṃ mama, nesohamasmi, na meso attā"ti (ma. ni. 1.241) samanupassati. | 127.Having investigated it thus, he sees the illumination as “This is not mine, this is not I, this is not my self.” | |
| Ñāṇaṃ - pe - nikantiṃ "netaṃ mama, nesohamasmi, na meso attā"ti (ma. ni. 1.241) samanupassati. | He sees knowledge … (etc.) … attachment as “This is not mine, this is not I, this is not my self.” | |
| Evaṃ samanupassanto obhāsādīsu na kampati na vedhati. | Seeing thus, he does not waver or vacillate about the illumination, and so on. | |
| Tenāhu porāṇā – | Hence the Ancients said: | |
| "Imāni dasa ṭhānāni, paññāyassa pariccitā; | So when a man of understanding has Examined these ten things and is now skilled | |
| Dhammuddhaccakusalo hoti, na ca vikkhepaṃ gacchatī"ti. (paṭi. ma. 2.7); | In agitation about higher states He no more falls a prey to wavering (Paṭis II 102). | |
| So evaṃ vikkhepaṃ agacchanto taṃ samatiṃsavidhaṃ upakkilesajaṭaṃ vijaṭetvā obhāsādayo dhammā na maggo. | 128. So he unravels this thirtyfold skein of imperfections without falling a prey to wavering. “The states consisting in illumination, etc., are not the path; | |
| Upakkilesavimuttaṃ pana vīthipaṭipannaṃ vipassanāñāṇaṃ maggoti maggañca amaggañca vavatthapeti. | but it is insight knowledge that is free from imperfections and keeps to its course that is the path.” He defines what is the path and what is not the path thus (above). | |
| Tassevaṃ "ayaṃ maggo, ayaṃ na maggo"ti maggañca amaggañca ñatvā ṭhitaṃ ñāṇaṃ maggāmaggañāṇadassanavisuddhīti veditabbaṃ. | 129. The knowledge that is established in him by his coming to know the path and the not-path thus, “This is the path, this is not the path,” should he understood as the purification by knowledge and vision of what is the path and what is not the path. | |
| Ettāvatā ca pana tena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. | 130. So at this point the defining of three truths has been effected by him. | |
| Kathaṃ? | How? | |
| Diṭṭhivisuddhiyaṃ tāva nāmarūpassa vavatthāpanena dukkhasaccassa vavatthānaṃ kataṃ. | The defining of the truth of suffering has been effected with the defining of mentality-materiality in the purification of view. | |
| Kaṅkhāvitaraṇavisuddhiyaṃ paccayapariggahaṇena samudayasaccassa vavatthānaṃ. | The defining of the truth of origination has been effected with the discerning of conditions in the purification by overcoming doubt. | |
| Imissaṃ maggāmaggañāṇadassanavisuddhiyaṃ sammāmaggassa avadhāraṇena maggasaccassa vavatthānaṃ katanti, evaṃ lokiyeneva tāva ñāṇena tiṇṇaṃ saccānaṃ vavatthānaṃ kataṃ hoti. | The defining of the truth of the path has been effected with the emphasizing of the right path in this purification by knowledge and vision of what is the path and what is not the path. So the defining of three truths has been effected firstly by means of mundane knowledge only. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Paññābhāvanādhikāre | in the Treatise on the Development of Understanding | |
| Maggāmaggañāṇadassanavisuddhiniddeso nāma | called “The Description of Purification by Knowledge and Vision of What Is the Path and What is Not the Path” | |
| Vīsatimo paricchedo. | The twentieth chapter |