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Описание "крыльев постижения" Палийский оригинал
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| 817.Idāni imissāyeva catuñāṇāya ñāṇadassanavisuddhiyā ānubhāvavijānanatthaṃ – | 32.Now, in order to appreciate the value of this same purification by knowledge and vision with its four kinds of knowledge: | |
| Paripuṇṇabodhipakkhiya, bhāvo vuṭṭhānabalasamāyogo; | (1) fulfilment of states sharing in enlightenment, (2) Emergence, and (3) the coupling of the powers, (4) | |
| Ye yena pahātabbā, dhammā tesaṃ pahānañca. | The kinds of states that ought to be abandoned, (5) Also the act of their abandoning, | |
| Kiccāni pariññādīni, yāni vuttāni abhisamayakāle; | (6) Functions of full-understanding, and the rest As stated when truths are penetrated to, | |
| Tāni ca yathāsabhāvena, jānitabbāni sabbānīti. | (7) Each one of which ought to be recognized According to its individual essence. | |
| 818.Tattha paripuṇṇabodhipakkhiya, bhāvoti bodhipakkhiyānaṃ paripuṇṇabhāvo. | 33. 1. Herein, the fulfilment of states sharing in enlightenment is the fulfilledness of those states partaking in enlightenment. | |
| Cattāro satipaṭṭhānā, cattāro sammappadhānā, cattāro iddhipādā, pañcindriyāni, pañca balāni, satta bojjhaṅgā, ariyo aṭṭhaṅgiko maggoti hi ime sattatiṃsa dhammā bujjhanaṭṭhena bodhoti laddhanāmassa ariyamaggassa pakkhe bhavattā bodhipakkhiyā nāma. | For they are the following thirty- seven states: the four foundations of mindfulness (MN 10), the four right endeavours (M II 11), the four roads to power (M I 103), the five faculties (M II 12), the five powers (M II 12), the seven enlightenment factors (M I 11), and the Noble Eightfold Path (D II 311f.). And they are called “partaking of enlightenment” because they take the part of the Noble Eightfold Path, which is called “enlightenment” in the sense of enlightening, | |
| Pakkhe bhavattāti upakārabhāve ṭhitattā. | and they “take the part” of that because they are helpful.8 |
Comm. NT: 8. The four foundations of mindfulness are fully commented on in the commentary to MN 10 (= commentary to DN 22). The right endeavours are f... Все комментарии (1) |
| 819.Tesu tesu ārammaṇesu okkhanditvā pakkhanditvā upaṭṭhānato paṭṭhānaṃ. | 34.“Foundation” (paṭṭhāna) is because of establishment (upaṭṭhāna) by going down into, by descending upon, such and such objects.9 |
Comm. NT: 9. The Paṭisambhidā (Paṭis I 177) derives satipaṭṭhāna from sati (mindfulness) and paṭṭhāna (foundation, establishment). The commentaries pr... Все комментарии (1) |
| Satiyeva paṭṭhānaṃ satipaṭṭhānaṃ. | Mindfulness itself as foundation (establishment) is “foundation of mindfulness.” | |
| Kāyavedanācittadhammesu panassā asubha-dukkha-anicca-anattākāragahaṇavasena subha-sukha-nicca-atta-saññāpahānakiccasādhanavasena ca pavattito catudhā bhedo hoti. | It is of four kinds because it occurs with respect to the body, feeling, consciousness, and mental objects (dhamma), taking them as foul, painful, impermanent, and non-self, and because it accomplishes the function of abandoning perception of beauty, pleasure, permanence, and self. | |
| Tasmā cattāro satipaṭṭhānāti vuccanti. | That is why “four foundations of mindfulness” is said. | |
| 820.Padahanti etenāti padhānaṃ. | 35. By it they endeavour (padahanti), thus it is endeavour (padhāna); | |
| Sobhanaṃ padhānaṃ sammappadhānaṃ. | a good endeavour is a right (sammā) endeavour. | |
| Sammā vā padahanti etenāti sammappadhānaṃ. | Or alternatively: by its means people endeavour rightly (sammā padahanti), thus it is right endeavour (sammappa- dhāna). | |
| Sobhanaṃ vā taṃ kilesavirūpattavirahato padhānañca hitasukhanipphādakattena seṭṭhabhāvāvahanato padhānabhāvakāraṇato cāti sammappadhānaṃ. | Or alternatively: it is good because of abandoning the unseemliness of defilement, and it is endeavour because of bringing about improvement and giving precedence (padhāna-bhāva-kāraṇa) in the sense of producing well-being and bliss, thus it is right endeavour. | |
| Vīriyassetaṃ adhivacanaṃ. | It is a name for energy. | |
| Tayidaṃ uppannānuppannānaṃ akusalānaṃ pahānānuppattikiccaṃ anuppannuppannānañca kusalānaṃ uppattiṭṭhitikiccaṃ sādhayatīti catubbidhaṃ hoti, tasmā cattāro sammappadhānāti vuccanti. | It accomplishes the functions of abandoning arisen unprofitable things, preventing the arising of those not yet arisen, arousing unarisen profitable things, and maintaining those already arisen; thus it is fourfold. That is why “four right endeavours” is said. | |
| 821.Pubbe vuttena ijjhanaṭṭhena iddhi. | 36.Power (iddhi) is in the sense of success (ijjhana) as already described (XII.44). | |
| Tassā sampayuttāya pubbaṅgamaṭṭhena phalabhūtāya pubbabhāgakāraṇaṭṭhena ca iddhiyā pādoti iddhipādo. | It is the road (basis—pāda) to that power (for that success—iddhi) in the sense of being the precursor of that success which is associated with it and in the sense of being the prior cause of that success which is its fruit, thus it is a road to power (basis for success). | |
| So chandādivasena catubbidho hoti, tasmā cattāro iddhipādāti vuccanti. | It is fourfold as zeal (desire), and so on. That is why “four roads to power” are spoken of, | |
| Yathāha – "cattāro iddhipādā chandiddhipādo cittiddhipādo vīriyiddhipādo vīmaṃsiddhipādo"ti (vibha. 457). | according as it is said: “Four roads to power: the road to power consisting in zeal, the road to power consisting in energy, the road to power consisting in [natural purity of] consciousness, the road to power consisting in inquiry” (Vibh 223). | |
| Ime lokuttarāva. | These are supramundane only. | |
| Lokiyā pana "chandañce bhikkhu adhipatiṃ karitvā labhati samādhiṃ, labhati cittassa ekaggataṃ. | But they are also mundane “If a bhikkhu obtains concentration, obtains mental unification by making zeal predominant, | |
| Ayaṃ vuccati chandasamādhī"tiādivacanato (vibha. 432) chandādiadhipativasena paṭiladdhadhammāpi honti. | this is called concentration through zeal” (Vibh 216), etc., because of the words (above) as states acquired by predominance of zeal, etc., respectively. | |
| 822.Assaddhiyakosajjapamādavikkhepasammohānaṃ abhibhavanato abhibhavanasaṅkhātena adhipatiyaṭṭhena indriyaṃ. | 37.“Faculty” is in the sense of predominance, in other words, of overcoming, because [these states, as faculties] respectively overcome faithlessness, idleness, negligence, distraction, and confusion. | |
| Assaddhiyādīhi ca anabhibhavanīyato akampiyaṭṭhena balaṃ. | “Power” is in the sense of unwaveringness because [these states, as powers] are incapable of being overcome respectively by faithlessness, and so on. | |
| Tadubhayampi saddhādivasena pañcavidhaṃ hoti, tasmā pañcindriyāni pañca balānīti vuccanti. | Both are fivefold as consisting in faith, [energy, mindfulness, concentration, and understanding]. That is why “five faculties” and “five powers” is said. | |
| 823.Bujjhanakasattassa pana aṅgabhāvena satiādayo satta bojjhaṅgā. | 38. Mindfulness, [investigation-of-states, energy, happiness, tranquillity concentration, and equanimity,] as factors in a being who is becoming enlightened, are the “seven enlightenment factors.” | |
| Niyyānikaṭṭhena ca sammādiṭṭhiādayo aṭṭha maggaṅgā honti. | And right view, [right thinking, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration,] are the eight “path factors” in the sense of being an outlet. | |
| Tena vuttaṃ "satta bojjhaṅgā ariyo aṭṭhaṅgiko maggo"ti. | Hence, “seven enlightenment factors” and “the Noble Eightfold Path” is said. | |
| 824.Iti ime sattatiṃsa bodhipakkhiyadhammā pubbabhāge lokiyavipassanāya vattamānāya cuddasavidhena kāyaṃ pariggaṇhato ca kāyānupassanāsatipaṭṭhānaṃ, navavidhena vedanaṃ pariggaṇhato ca vedanānupassanāsatipaṭṭhānaṃ, soḷasavidhena cittaṃ pariggaṇhato ca cittānupassanāsatipaṭṭhānaṃ, pañcavidhena dhamme pariggaṇhato ca dhammānupassanāsatipaṭṭhānaṃ. | 39.So there are these thirty-seven states partaking of enlightenment. Now, in the prior stage when mundane insight is occurring, they are found in a plurality of consciousnesses as follows: the foundation of mindfulness consisting in contemplation of the body [is found] in one discerning the body in the fourteen ways;10 the foundation of mindfulness consisting in contemplation of feeling, in one discerning feeling in the nine ways; the foundation of mindfulness consisting in the contemplation of mind, in one discerning the [manner of] consciousness in sixteen ways; the foundation of mindfulness consisting in contemplation of mental objects, in one discerning mental objects in the five ways. |
Comm. NT: 10. These figures refer to the numbers of different contemplations described in the tenth sutta of the Majjhima Nikāya (= DN 22). Все комментарии (1) |
| Imasmiṃ attabhāve anuppannapubbaṃ parassa uppannaṃ akusalaṃ disvā "yathā paṭipannassetaṃ uppannaṃ, na tathā paṭipajjissāmi evaṃ me etaṃ nuppajjissatī"ti, tassa anuppādāya vāyamanakāle paṭhamaṃ sammappadhānaṃ. | And at the time when, on seeing an unprofitable state arisen in someone else, which has not yet arisen in his own person, he strives for its non-arising thus, “I shall not behave as he has done in whom this is now arisen, and so this will not arise in me,” then he has the first right endeavour; | |
| Attano samudācārappattaṃ akusalaṃ disvā tassa pahānāya vāyamanakāle dutiyaṃ. | when, seeing something unprofitable in his own behaviour, he strives to abandon it, then he has the second; | |
| Imasmiṃ attabhāve anuppannapubbaṃ jhānaṃ vā vipassanaṃ vā uppādetuṃ vāyamantassa tatiyaṃ. | when he strives to arouse jhāna or insight so far unarisen in this person, he has the third; | |
| Uppannaṃ yathā na parihāyati, evaṃ punappunaṃ uppādentassa catutthaṃ sammappadhānaṃ. | and when he arouses again and again what has already arisen so that it shall not diminish, he has the fourth. | |
| Chandaṃ dhuraṃ katvā kusaluppādanakāle chandiddhipādo. | And at the time of arousing a profitable state with zeal as the motive force, there is the road to power consisting in zeal, [and so on with the remaining three roads to power]. | |
| Micchāvācāya viramaṇakāle sammāvācāti evaṃ nānācittesu labbhanti. | And at the time of abstaining from wrong speech there is right speech, [and so on with abstaining from wrong action and wrong livelihood].11 |
Comm. NT: 11. These three abstinences are the “prior state” of the Eightfold Path (see M III 289).
This Netti rule says:
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| Imesaṃ pana catunnaṃ ñāṇānaṃ uppattikāle ekacitte labbhanti. | At the time of arising of [any one of] the four kinds of [path] knowledge, [all these states] are found in a single consciousness. | |
| Phalakkhaṇe ṭhapetvā cattāro sammappadhāne avasesā tettiṃsa labbhanti. | In the moment of fruition the thirty-three excepting the four right endeavours are found. | |
| 825.Evaṃ ekacitte labbhamānesu cetesu ekāva nibbānārammaṇā sati kāyādīsu subhasaññādippahānakiccasādhanavasena cattāro satipaṭṭhānāti vuccati. | 40.When these are found in a single consciousness in this way, it is the one kind of mindfulness whose object is Nibbāna that is called “the four foundations of mindfulness” because it accomplishes the function of abandoning the [four] perceptions of beauty, etc., in the [four things] beginning with the body. | |
| Ekameva ca vīriyaṃ anuppannānaṃ anuppādādikiccasādhanavasena cattāro sammappadhānāti vuccati. | And also the one kind of energy is called “four right endeavours” because it accomplishes the [four] functions beginning with preventing the arising of the unarisen [unprofitable]. | |
| Sesesu pana hāpanavaḍḍhanaṃ natthi. | But there is no decrease or increase with the rest. | |
| 826.Apica tesu – | 41.Furthermore it is said of them: | |
| Nava ekavidhā eko, dvedhātha catu pañcadhā; | Nine in one way, one in two ways, Then in four ways, and in five ways, | |
| Aṭṭhadhā navadhā ceva, iti chaddhā bhavanti te. | In eight ways, and in nine ways, too— So in six ways they come to be. | |
| Nava ekavidhāti chando, cittaṃ, pīti, passaddhi, upekkhā, saṅkappo, vācā, kammanto, ājīvoti ime nava chandiddhipādādivasena ekavidhāva honti, na aññaṃ koṭṭhāsaṃ bhajanti. | 42.(i) Nine in one way: these nine are zeal, consciousness, happiness, tranquillity, equanimity, thinking, speech, action, and livelihood, and they are found “in one way” as road to power consisting in zeal, etc., since they do not belong to any other group. | |
| Eko dvedhāti saddhā indriya, balavasena dvedhā ṭhitā. | (ii) One in two ways: faith is found “in two ways,” as a faculty and as a power. | |
| Atha catu pañcadhāti athañño eko catudhā, añño pañcadhā ṭhitoti attho. | (iii) Then in four ways, and (iv) in five ways: the meaning is that another one is found in four ways and another in five. | |
| Tattha samādhi eko indriya, bala, bojjhaṅga, maggaṅgavasena catudhā ṭhito. | Herein, concentration is the “one in four ways” since it is a faculty, a power, an enlightenment factor, and a path factor; | |
| Paññā tesañca catunnaṃ iddhipādakoṭṭhāsassa ca vasena pañcadhā. | understanding is the “one in five ways” since it is these four and also a road to power. | |
| Aṭṭhadhā navadhā cevāti aparo eko aṭṭhadhā, eko navadhā ṭhitoti attho. | (v) In eight ways, and (vi) in nine ways, too: the meaning is that another one is found in eight ways and another in nine ways. | |
| Catusatipaṭṭhāna, indriya, bala, bojjhaṅga, maggaṅgavasena sati aṭṭhadhā ṭhitā. | Mindfulness is one “in eight ways” since it is the four foundations of mindfulness, a faculty, a power, an enlightenment factor, and a path factor; | |
| Catusammappadhāna, iddhipāda, indriya, bala, bojjhaṅga, maggaṅgavasena vīriyaṃ navadhāti. | energy is the one “in nine ways” since it is four right endeavours, a road to power, a faculty, a power, an enlightenment factor, and a path factor. | |
| Evaṃ – | So: | |
| Cuddaseva asambhinnā, hontete bodhipakkhiyā; | 43. States sharing in enlightenment Are fourteen, undistributed; | |
| Koṭṭhāsato sattavidhā, sattatiṃsappabhedato. | They total thirty-seven states Among the groups distributed. | |
| Sakiccanipphādanato, sarūpena ca vuttito; | While each performs the proper task That to its special lot falls due, | |
| Sabbeva ariyamaggassa, sambhave sambhavanti teti. | They all come into being when The Noble Eightfold Path comes true. | |
| Evaṃ tāvettha paripuṇṇabodhipakkhiyabhāvo jānitabbo. | This is how, firstly, the “fulfilment of states partaking in enlightenment” should be understood here. |