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23. Польза от развития мудрости Палийский оригинал
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Объяснение пользы Таблица Палийский оригинал |
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| 854.Yaṃ pana vuttaṃ "paññābhāvanāya ko ānisaṃso"ti, tattha vadāma. | 1. WHAT ARE THE BENEFITS IN DEVELOPING UNDERSTANDING? To that question, which was asked above, | |
| Ayañhi paññābhāvanā nāma anekasatānisaṃsā. | we reply that this development of understanding has many hundred benefits. | |
| Tassā dīghenāpi addhunā na sukaraṃ vitthārato ānisaṃsaṃ pakāsetuṃ. | But it would be impossible to explain its benefits in detail, however long a time were taken over it. | |
| Saṅkhepato panassā nānākilesaviddhaṃsanaṃ, ariyaphalarasānubhavanaṃ, nirodhasamāpattisamāpajjanasamatthatā, āhuneyyabhāvādisiddhīti ayamānisaṃso veditabbo. | Briefly, though, its benefits should be understood as these: (A) removal of the various defilements, (B) experience of the taste of the noble fruit, (C) ability to attain the attainment of cessation, and (D) achievement of worthiness to receive gifts and so on. | |
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Устранение различных загрязнений Таблица Палийский оригинал |
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| 855.Tattha yaṃ nāmarūpaparicchedato paṭṭhāya sakkāyadiṭṭhādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokikāya paññābhāvanāya ānisaṃso. | 2. Herein, it should be understood that one of the benefits of the mundane development of understanding is the removal of the various defilements beginning with [mistaken] view of individuality. This starts with the delimitation of mentality-materiality. | |
| Yaṃ ariyamaggakkhaṇe saṃyojanādīnaṃ vasena nānākilesaviddhaṃsanaṃ vuttaṃ, ayaṃ lokuttarāya paññābhāvanāya ānisaṃsoti veditabbo. | Then one of the benefits of the supramundane development of understanding is the removal, at the path moment, of the various defilements beginning with the fetters. | |
| Bhīmavegānupatitā, asanīva siluccaye; | With dreadful thump the thunderbolt Annihilates the rock. | |
| Vāyuvegasamuṭṭhito, araññamiva pāvako. | The fire whipped by the driving wind Annihilates the wood. | |
| Andhakāraṃ viya ravi, satejujjalamaṇḍalo; | The radiant orb of solar flame Annihilates the dark. | |
| Dīgharattānupatitaṃ, sabbānatthavidhāyakaṃ. | Developed understanding, too, Annihilates inveterate | |
| Kilesajālaṃ paññā hi, viddhaṃsayati bhāvitā; | Defilements’ netted overgrowth, The source of every woe. | |
| Sandiṭṭhikamato jaññā, ānisaṃsamimaṃ idha. | This blessing in this very life A man himself may know. | |
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Вхождение в состояние (благородного) плода Таблица Палийский оригинал |
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| 856.Ariyaphalarasānubhavananti na kevalañca kilesaviddhaṃsanaññeva, ariyaphalarasānubhavanampi paññābhāvanāya ānisaṃso. | 3.Not only the removal of the various defilements but also the experience of the taste of the noble fruit is a benefit of the development of understanding. | |
| Ariyaphalanti hi sotāpattiphalādi sāmaññaphalaṃ vuccati. | For it is the fruitions of stream-entry, etc.—the fruits of asceticism—that are called the “noble fruit.” | |
| Tassa dvīhākārehi rasānubhavanaṃ hoti. | Its taste is experienced in two ways, | |
| Maggavīthiyañca phalasamāpattivasena ca pavattiyaṃ. | that is to say, in its occurrence in the cognitive series of the path, and in its occurrence in the attainment of fruition. | |
| Tatrāssa maggavīthiyaṃ pavatti dassitāyeva. | Of these, only its occurrence in the cognitive series of the path has been shown (XXII.3f.). | |
| 857.Apica ye "saṃyojanappahānamattameva phalaṃ nāma, na koci añño dhammo atthī"ti vadanti, tesaṃ anunayatthaṃ idaṃ suttampi dassetabbaṃ – "kathaṃ payogapaṭippassaddhipaññā phale ñāṇaṃ? | 4.Furthermore, when people say that the fruit is the mere abandoning of fetters1 and nothing more than that, the following sutta can be cited in order to convince them that they are wrong: “How is it that understanding of the tranquilizing of effort is knowledge of fruit? |
Comm. NT: 1.
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| Sotāpattimaggakkhaṇe dassanaṭṭhena sammādiṭṭhi micchādiṭṭhiyā vuṭṭhāti, tadanuvattakakilesehi ca khandhehi ca vuṭṭhāti, bahiddhā ca sabbanimittehi vuṭṭhāti. | At the moment of the stream-entry path right view in the sense of seeing emerges from wrong view, and it emerges from the defilements and from the aggregates that occur consequent upon that [wrong view], and externally it emerges from all signs. Right view arises because of the tranquilizing of that effort. | |
| Tampayogapaṭippassaddhattā uppajjati sammādiṭṭhi, maggassetaṃ phala"nti (paṭi. ma. 1.63) vitthāretabbaṃ. | This is the fruit of the path” (Paṭis I 71), and this should be given in detail. | |
| "Cattāro maggā apariyāpannā, cattāri ca sāmaññaphalāni, ime dhammā appamāṇārammaṇā" (dha. sa. 1422). | Also such passages as, “The four paths and the four fruits—these states have a measureless object” (Dhs §1408), | |
| "Mahaggato dhammo appamāṇassa dhammassa anantarapaccayena paccayo"ti (paṭṭhā. 2.12.62) evamādīnipi cettha sādhakāni. | and, “An exalted state is a condition, as proximity condition, for a measureless state” (Paṭṭh II 227 (Be)), establish the meaning here. | |
| 858.Phalasamāpattiyaṃ pavattidassanatthaṃ panassa idaṃ pañhākammaṃ – kā phalasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti? | 5.However, in order to show how it occurs in the attainment of fruition there is the following set of questions: (i) What is fruition attainment? (ii) Who attains it? (iii) Who do not attain it? (iv) Why do they attain it? (v) How does its attainment come about? (vi) How is it made to last? (vii) How does the emergence from it come about? (viii) What is next to fruition? (ix) What is fruition next to? | |
| 859.Tattha kā phalasamāpattīti yā ariyaphalassa nirodhe appanā. | 6. Herein, (i) What is fruition attainment? It is absorption in the cessation in which the noble fruition consists. | |
| 860.Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā na samāpajjanti. | (ii) Who attains it? (iii) Who do not attain it? No ordinary men attain it. | |
| Kasmā? | Why? | |
| Anadhigatattā. | Because it is beyond their reach. | |
| Ariyā pana sabbepi samāpajjanti. | But all Noble Ones attain it. | |
| Kasmā? | Why? | |
| Adhigatattā. | Because it is within their reach. | |
| Uparimā pana heṭṭhimaṃ na samāpajjanti, puggalantarabhāvupagamanena paṭippassaddhattā. | But those who have reached a higher path do not attain a lower fruition because the state of each successive person is more tranquilized than the one below. | |
| Heṭṭhimā ca uparimaṃ, anadhigatattā. | And those who have only reached a lower path do not attain a higher fruition because it is beyond their reach. | |
| Attano attanoyeva pana phalaṃ samāpajjantīti idamettha sanniṭṭhānaṃ. | But each one attains his appropriate fruition. This is what has been agreed here. | |
| Keci pana "sotāpannasakadāgāminopi na samāpajjanti. | 7.But there are some who say that the stream-enterer and once-returner do not attain it, | |
| Uparimā dveyeva samāpajjantī"ti vadanti. | and that only the two above them attain it. | |
| Idañca tesaṃ kāraṇaṃ, ete hi samādhismiṃ paripūrakārinoti. | The reason they give is that only these two show achievement in concentration. | |
| Taṃ puthujjanassāpi attanā paṭiladdhalokiyasamādhisamāpajjanato akāraṇameva. | But that is no reason, since even the ordinary man attains such mundane concentration as is within his reach. | |
| Kiñcettha kāraṇākāraṇacintāya. | But why argue here over what is and what is not a reason? | |
| Nanu pāḷiyaṃyeva vuttaṃ – "katame dasa gotrabhudhammā vipassanāvasena uppajjanti? | Is it not said in the texts as follows? “Which ten states of change-of-lineage arise through insight? | |
| Sotāpattimaggapaṭilābhatthāya uppādaṃ pavattaṃ - pe - upāyāsaṃ bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhu. | “For the purpose of obtaining the stream-entry path it overcomes arising, occurrence … (etc., see XXII.5) … despair, and externally the sign of formations, thus it is change-of-lineage. | |
| Sotāpattiphalasamāpattatthāya sakadāgāmimaggaṃ - pe - arahattaphalasamāpattatthāya… suññatavihārasamāpattatthāya… animittavihārasamāpattatthāya uppādaṃ - pe - bahiddhā saṅkhāranimittaṃ abhibhuyyatīti gotrabhū"ti (paṭi. ma. 1.60). | “For the purpose of attaining the stream-entry fruition … “For the purpose of attaining the once-return path … “For the purpose of attaining the once-return fruition … “For the purpose of attaining the non-return path … “For the purpose of attaining the non-return fruition … “For the purpose of attaining the Arahant path … “For the purpose of attaining the Arahant fruition … “For the purpose of attaining the void abiding … “For the purpose of attaining the signless abiding it overcomes arising, occurrence … (etc.) … despair, and externally the sign of formations, thus it is change-of-lineage” (Paṭis I 68).2 |
Comm. NT: 2. The quotation in the Vism texts does not quite agree with the Paṭis text (Ee) where (as the sense demands) the words “bahiddhā saṅkhārani... Все комментарии (1) |
| Tasmā sabbepi ariyā attano attano phalaṃ samāpajjantīti niṭṭhamettha gantabbaṃ. | From that it must be concluded that all Noble Ones attain each their own fruit. | |
| 861.Kasmā samāpajjantīti diṭṭhadhammasukhavihāratthaṃ. | 8.(iv) Why do they attain it? For the purpose of abiding in bliss here and now. | |
| Yathā hi rājā rajjasukhaṃ, devatā dibbasukhaṃ anubhavanti, evaṃ ariyā "ariyaṃ lokuttarasukhaṃ anubhavissāmā"ti addhānapparicchedaṃ katvā icchiticchitakkhaṇe phalasamāpattiṃ samāpajjanti. | For just as a king experiences royal bliss and a deity experiences divine bliss, so too the Noble Ones think, “We shall experience the noble supramundane bliss,” and after deciding on the duration, they attain the attainment of fruition whenever they choose.3 |
Comm. NT: 3.
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| 862.Kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānanti dvīhi tāva ākārehi assā samāpajjanaṃ hoti – nibbānato aññassa ārammaṇassa amanasikārā nibbānassa ca manasikārā. | 9.(v) How does its attainment come about? (vi) How is it made to last? (vii) How does the emergence from it come about? (v) In the first place its attainment comes about for two reasons: with not bringing to mind any object other than Nibbāna, and with bringing Nibbāna to mind, | |
| Yathāha – "dve kho, āvuso, paccayā animittāya cetovimuttiyā samāpattiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro"ti (ma. ni. 1.458). | according as it is said: “Friend, there are two conditions for the attainment of the signless mind-deliverance; they are the non-bringing to mind of all signs, and the bringing to mind of the signless element” (M I 296). | |
| 863.Ayampanettha samāpajjanakkamo. | 10.Now, the process of attaining it is as follows. | |
| Phalasamāpattatthikena hi ariyasāvakena rahogatena paṭisallīnena udayabbayādivasena saṅkhārā vipassitabbā. | A noble disciple who seeks the attainment of fruition should go into solitary retreat. He should see formations with insight according to rise and fall and so on. | |
| Tassa pavattānupubbavipassanassa saṅkhārārammaṇagotrabhuñāṇānantarā phalasamāpattivasena nirodhe cittaṃ appeti. | When that insight has progressed [as far as conformity], then comes change-of-lineage knowledge with formations as its object.4 And immediately next to it consciousness becomes absorbed in cessation with the attainment of fruition. |
Comm. NT: 4.
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| Phalasamāpattininnatāya cettha sekkhassāpi phalameva uppajjati, na maggo. | And here it is only fruition, not path, that arises even in a trainer, because his tendency is to fruition attainment. | |
| Ye pana vadanti "sotāpanno 'phalasamāpattiṃ samāpajjissāmī'ti vipassanaṃ paṭṭhapetvā sakadāgāmī hoti. | 11.But there are those5 who say that when a stream-enterer embarks on insight, thinking, “I shall attain fruition attainment,” he becomes a once-returner, |
Comm. NT: 5.
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| Sakadāgāmī ca anāgāmī"ti, te vattabbā "evaṃ sati anāgāmī arahā bhavissati, arahā paccekabuddho, paccekabuddho ca buddho. | and a once-returner, a non-returner. They should be told: “In that case a non-returner becomes an Arahant and an Arahant, a Paccekabuddha and a Paccekabuddha, a Buddha. | |
| Tasmā na kiñci etaṃ, pāḷivaseneva ca paṭikkhitta"ntipi na gahetabbaṃ. | For that reason, and because it is contradicted as well by the text quoted above, none of that should be accepted. | |
| Idameva pana gahetabbaṃ – sekkhassāpi phalameva uppajjati, na maggo. | Only this should be accepted: fruition itself, not path, arises also in the trainer. | |
| Phalañcassa sace anena paṭhamajjhāniko maggo adhigato hoti. | And if the path he has arrived at had the first jhāna, | |
| Paṭhamajjhānikameva uppajjati. | his fruition will have the first jhāna too when it arises. | |
| Sace dutiyādīsu aññatarajjhāniko, dutiyādīsu aññatarajjhānikamevāti. | If the path has the second, so will the fruition. And so with the other jhānas.” | |
| Evaṃ tāvassā samāpajjanaṃ hoti. | This, firstly, is how attaining comes about. | |
| 864."Tayo kho, āvuso, paccayā animittāya cetovimuttiyā ṭhitiyā sabbanimittānañca amanasikāro, animittāya ca dhātuyā manasikāro, pubbe ca abhisaṅkhāro"ti (ma. ni. 1.458) vacanato panassā tīhākārehi ṭhānaṃ hoti. | 12.(vi) It is made to last in three ways, because of the words: “Friend, there are three conditions for the persistence of the signless mind-deliverance: they are the non-bringing to mind of all signs, the bringing to mind of the signless element, and the prior volition” (M I 296–97). | |
| Tattha pubbe ca abhisaṅkhāroti samāpattito pubbe kālaparicchedo. | Herein, the prior volition is the predetermining of the time before attaining;6 |
Comm. NT: 6.
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| "Asukasmiṃ nāma kāle vuṭṭhahissāmī"ti paricchinnattā hissā yāva so kālo nāgacchati, tāva ṭhānaṃ hoti. | for it is by determining it thus, “I shall emerge at such a time,” that it lasts until that time comes. | |
| Evamassā ṭhānaṃ hotīti. | This is how it is made to last. | |
| 865."Dve kho, āvuso, paccayā animittāya cetovimuttiyā vuṭṭhānāya sabbanimittānañca manasikāro, animittāya ca dhātuyā amanasikāro"ti (ma. ni. 1.458) vacanato panassā dvīhākārehi vuṭṭhānaṃ hoti. | 13. (vii) Emergence from it comes about in two ways, because of the words: “Friend, there are two conditions for the emergence from the signless mind- deliverance: they are the bringing to mind of all signs, and the non-bringing to mind of the signless element” (M I 297). | |
| Tattha sabbanimittānanti rūpanimittavedanāsaññāsaṅkhāraviññāṇanimittānaṃ. | Herein, of all signs means the sign of materiality, sign of feeling, perception, formations, and consciousness. | |
| Kāmañca na sabbānevetāni ekato manasikaroti sabbasaṅgāhikavasena panetaṃ vuttaṃ. | Of course, a man does not bring all those to mind at once, but this is said in order to include all. | |
| Tasmā yaṃ bhavaṅgassa ārammaṇaṃ hoti, taṃ manasikaroto phalasamāpattivuṭṭhānaṃ hotīti evamassā vuṭṭhānaṃ veditabbaṃ. | So the emergence from the attainment of fruition comes about in him when he brings to mind whatever is the object of the life-continuum.7 |
Comm. NT: 7.
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| 866.Kiṃ phalassa anantaraṃ, kassa ca phalaṃ anantaranti phalassa tāva phalameva vā anantaraṃ hoti, bhavaṅgaṃ vā. | 14.(viii) What is next to fruition? (ix) What is fruition next to? In the first case (viii) either fruition itself is next to fruition or the life-continuum is next to it. | |
| Phalaṃ pana atthi maggānantaraṃ, atthi phalānantaraṃ, atthi gotrabhuanantaraṃ, atthi nevasaññānāsaññāyatanānantaraṃ. | But (ix) there is fruition that is (a) next to the path, (b) there is that next to fruition, (c) there is that next to change-of-lineage, and (d) there is that next to the base consisting of neither perception nor non-perception. | |
| Tattha maggavīthiyaṃ maggānantaraṃ, purimassa purimassa pacchimaṃ pacchimaṃ phalānantaraṃ. | Herein, (a) it is next to the path in the cognitive series of the path. (b) Each one that is subsequent to a previous one is next to fruition. | |
| Phalasamāpattīsu purimaṃ purimaṃ gotrabhuanantaraṃ. | (c) Each first one in the attainments of fruition is next to change-of-lineage. | |
| Gotrabhūti cettha anulomaṃ veditabbaṃ. | And conformity should be understood here as “change-of-lineage”; | |
| Vuttañhetaṃ paṭṭhāne – "arahato anulomaṃ phalasamāpattiyā anantarapaccayena paccayo. | for this is said in the Paṭṭhāna: “In the Arahant, conformity is a condition, as proximity condition, for fruition attainment. | |
| Sekkhānaṃ anulomaṃ phalasamāpattiyā anantarapaccayena paccayo"ti (paṭṭhā. 1.1.417). | In trainers, conformity is a condition, as proximity condition, for fruition attainment” (Paṭṭh I 159). | |
| Yena phalena nirodhā vuṭṭhānaṃ hoti, taṃ nevasaññānāsaññāyatanānantaranti. | (d) The fruition by means of which there is emergence from the attainment of cessation is next to the base consisting of neither perception non-perception. | |
| Tattha ṭhapetvā maggavīthiyaṃ uppannaṃ phalaṃ avasesaṃ sabbaṃ phalasamāpattivasena pavattaṃ nāma. | 15.Herein, all except the fruition that arises in the cognitive series of the path occur as fruition attainment. | |
| Evametaṃ maggavīthiyaṃ phalasamāpattiyaṃ vā uppajjanavasena, | So whether it arises in the cognitive series of the path or in fruition attainment: | |
| Paṭippassaddhadarathaṃ, amatārammaṇaṃ subhaṃ; | Which tranquilizes all distress,Its beauty from the Deathless draws, | |
| Vantalokāmisaṃ santaṃ, sāmaññaphalamuttamaṃ. | Asceticism’s fruit sublime, Its calm from lack of worldliness. | |
| Ojavantena sucinā, sukhena abhisanditaṃ; | Of a sweet purifying bliss It is the fountainhead besides, |
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| Yena sātātisātena, amatena madhuṃ viya. | Whose honey-sweet ambrosia A deathless sustenance provides. | |
| Taṃ sukhaṃ tassa ariyassa, rasabhūtamanuttaraṃ; | This peerless bliss, which is the taste The noble fruit provides; and so | |
| Phalassa paññaṃ bhāvetvā, yasmā vindati paṇḍito. | Now, if a wise man cultivates His understanding, he shall know | |
| Tasmā ariyaphalassetaṃ, rasānubhavanaṃ idha; | Of flavour of the noble fruit A blessing of fulfilled insight. | |
| Vipassanābhāvanāya, ānisaṃsoti vuccati. | This is the reason why they call Experience here and now aright | |
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| 867.Nirodhasamāpattisamāpajjanasamatthatāti na kevalañca ariyaphalarasānubhavanaṃyeva, ayaṃ pana nirodhasamāpattiyā samāpajjanasamatthatāpi imissā paññābhāvanāya ānisaṃsoti veditabbo. | 16.And not only the experience of the taste of the noble fruit but also the ability to attain the attainment of cessation should be understood as a benefit of the development of understanding. | |
| Tatridaṃ nirodhasamāpattiyā vibhāvanatthaṃ pañhākammaṃ – kā nirodhasamāpatti, ke taṃ samāpajjanti, ke na samāpajjanti, kattha samāpajjanti, kasmā samāpajjanti, kathañcassā samāpajjanaṃ hoti, kathaṃ ṭhānaṃ, kathaṃ vuṭṭhānaṃ, vuṭṭhitassa kiṃninnaṃ cittaṃ hoti, matassa ca samāpannassa ca ko viseso, nirodhasamāpatti kiṃ saṅkhatā asaṅkhatā lokiyā lokuttarā nipphannā anipphannāti? | 17. Now, in order to explain the attainment of cessation there is this set of questions: (i) What is the attainment of cessation? (ii) Who attains it? (iii) Who do not attain it? (iv) Where do they attain it? (v) Why do they attain it? (vi) How does its attainment come about? (vii) How is it made to last? (viii) How does the emergence from it come about? (ix) Towards what does the mind of one who has emerged tend? (x) What is the difference between one who has attained it and one who is dead? (xi) Is the attainment of cessation formed or unformed, mundane or supramundane, produced or unproduced? | |
| 868.Tattha kā nirodhasamāpattīti yā anupubbanirodhavasena cittacetasikānaṃ dhammānaṃ appavatti. | 18. Herein, (i) What is the attainment of cessation? It is the non-occurrence of consciousness and its concomitants owing to their progressive cessation. | |
| Ke taṃ samāpajjanti, ke na samāpajjantīti sabbepi puthujjanā, sotāpannā, sakadāgāmino, sukkhavipassakā ca anāgāmino, arahanto na samāpajjanti. | (ii) Who attains it? (iii) Who do not attain it? No ordinary men, no stream- enterers or once-returners, and no non-returners and Arahants who are bare- insight workers attain it. | |
| Aṭṭhasamāpattilābhino pana anāgāmino, khīṇāsavā ca samāpajjanti. | But both non-returners and those with cankers destroyed (Arahants) who are obtainers of the eight attainments attain it. | |
| "Dvīhi balehi samannāgatattā, tayo ca saṅkhārānaṃ paṭippassaddhiyā, soḷasahi ñāṇacariyāhi, navahi samādhicariyāhi vasībhāvatā paññā nirodhasamāpattiyā ñāṇa"nti (paṭi. ma. mātikā 1.34) hi vuttaṃ. | For it is said: “Understanding that is mastery, owing to possession of two powers, to the tranquilization of three formations, to sixteen kinds of exercise of knowledge, and to nine kinds of exercise of concentration, is knowledge of the attainment of cessation” (Paṭis I 97). | |
| Ayañca sampadā ṭhapetvā aṭṭhasamāpattilābhino anāgāmikhīṇāsave aññesaṃ natthi. | And these qualifications are not to be found together in any persons other than non-returners and those whose cankers are destroyed, who are obtainers of the eight attainments. | |
| Tasmā teyeva samāpajjanti, na aññe. | That is why only they and no others attain it. | |
| 869.Katamāni panettha dve balāni - pe - katamā vasībhāvatāti? | 19.But which are the two powers? And the [three formations] … and mastery? | |
| Na ettha kiñci amhehi vattabbaṃ atthi. | Here there is no need for us to say anything; | |
| Sabbamidaṃ etassa uddesassa niddese vuttameva. | for it has all been said in the description of the summary [quoted above], | |
| Yathāha – | according as it is said: | |
| "Dvīhibalehīti dve balāni samathabalaṃ vipassanābalaṃ. | 20. “Of the two powers: of the two powers, the serenity power and the insight power. | |
| Katamaṃ samathabalaṃ? | “What is serenity as a power? | |
| Nekkhammavasena cittassa ekaggatā avikkhepo samathabalaṃ. | The unification of the mind and non-distraction due to renunciation are serenity as a power. | |
| Abyāpādavasena… ālokasaññāvasena… avikkhepavasena - pe - paṭinissaggānupassiassāsavasena… paṭinissaggānupassipassāsavasena cittassa ekaggatā avikkhepo samathabalanti. | The unification of the mind and non-distraction due to non-ill will are serenity as a power. The unification of the mind and non-distraction due to perception of light … [to non-distraction … to defining of states (dhamma) … to knowledge … to gladness … to the eight attainments, the ten kasiṇas, the ten recollections, the nine charnel-ground contemplations, and the thirty-two modes of mindfulness of breathing]8 … the unification of the mind and non-distraction due to breathing out in one who is contemplating relinquishment9 is serenity as a power. |
Comm. NT: 9. The serenity shown here is access concentration (see Vism-mhṭ 899). Все комментарии (2) |
| Kenaṭṭhena samathabalaṃ? | 21. “In what sense is serenity a power? | |
| Paṭhamajjhānena nīvaraṇe na kampatīti samathabalaṃ. | Owing to the first jhāna it does not waver on account of the hindrances, thus serenity is a power. | |
| Dutiyajjhānena vitakkavicāre - pe - nevasaññānāsaññāyatanasamāpattiyā ākiñcaññāyatanasaññāya na kampatīti samathabalaṃ. | Owing to the second jhāna it does not waver on account of applied and sustained thought, thus serenity is a power … (etc.) … Owing to the base consisting of neither perception nor non-perception it does not waver on account of the perception of the base consisting of nothingness, thus serenity is a power. | |
| Uddhacce ca uddhaccasahagatakilese ca khandhe ca na kampati na calati na vedhatīti samathabalaṃ. | It does not waver and vacillate and hesitate on account of agitation and on account of the defilements and the aggregates that accompany agitation, thus serenity is a power. | |
| Idaṃ samathabalaṃ. | This is the serenity power. | |
| "Katamaṃ vipassanābalaṃ? | 22.“What is insight as a power? | |
| Aniccānupassanā vipassanābalaṃ. | Contemplation of impermanence is insight as a power. | |
| Dukkhānupassanā… anattānupassanā… nibbidānupassanā… virāgānupassanā… nirodhānupassanā… paṭinissaggānupassanā vipassanābalaṃ. | Contemplation of pain … Contemplation of not-self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment is insight as a power. | |
| Rūpe aniccānupassanā - pe - rūpe paṭinissaggānupassanā vipassanābalaṃ. | Contemplation of impermanence in materiality … (etc.) … Contemplation of relinquishment in materiality is insight as a power. | |
| Vedanāya… saññāya… saṅkhāresu… viññāṇe… cakkhusmiṃ - pe - jarāmaraṇe aniccānupassanā. | Contemplation of impermanence in feeling … in perception … in formations … in consciousness is insight as a power … Contemplation of relinquishment in consciousness is insight as a power. Contemplation of impermanence in the eye … (etc., see XX.9) … Contemplation of impermanence in ageing-and-death … (etc.) … | |
| Jarāmaraṇe paṭinissaggānupassanā vipassanābalanti. | Contemplation of relinquishment in ageing-and-death is insight as a power. | |
| Kenaṭṭhena vipassanābalaṃ? | 23. “In what sense is insight a power? | |
| Aniccānupassanāya niccasaññāya na kampatīti vipassanābalaṃ. | Owing to the contemplation of impermanence it does not waver on account of perception of permanence, thus insight is a power. | |
| Dukkhānupassanāya sukhasaññāya na kampatīti… anattānupassanāya attasaññāya na kampatīti… nibbidānupassanāya nandiyā na kampatīti… virāgānupassanāya rāge na kampatīti… nirodhānupassanāya samudaye na kampatīti… paṭinissaggānupassanāya ādāne na kampatīti vipassanābalaṃ. | Owing to the contemplation of pain it does not waver on account of perception of pleasure … Owing to the contemplation of not-self it does not waver on account of the perception of self … Owing to the contemplation of dispassion it does not waver on account of delight … Owing to the contemplation of fading away it does not waver on account of greed … Owing to the contemplation of cessation it does not waver on account of arising … Owing to the contemplation of relinquishment it does not waver on account of grasping, thus insight is a power. | |
| Avijjāya ca avijjāsahagatakilese ca khandhe ca na kampati na calati na vedhatīti vipassanābalaṃ. | It does not waver and vacillate and hesitate on account of ignorance and on account of the defilements and the aggregates that accompany ignorance, | |
| Idaṃ vipassanābalaṃ. | thus insight is a power. | |
| "Tayo ca saṅkhārānaṃ paṭippassaddhiyāti katamesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā? | 24.“Owing to the tranquilization of three formations: owing to the tranquilization of what three formations? | |
| Dutiyajjhānaṃ samāpannassa vitakkavicārā vacīsaṅkhārā paṭippassaddhā honti. | In one who has attained the second jhāna the verbal formations consisting in applied and sustained thought are quite tranquilized. | |
| Catutthaṃ jhānaṃ samāpannassa assāsapassāsā kāyasaṅkhārā paṭippassaddhā honti. | In one who has attained the fourth jhāna the bodily formations consisting in in-breaths and out- breaths are quite tranquilized. | |
| Saññāvedayitanirodhaṃ samāpannassa saññā ca vedanā ca cittasaṅkhārā paṭippassaddhā honti. | In one who has attained cessation of perception and feeling the mental formations consisting in feeling and perception are quite tranquilized. | |
| Imesaṃ tiṇṇannaṃ saṅkhārānaṃ paṭippassaddhiyā. | It is owing to the tranquilization of these three formations. | |
| "Soḷasahiñāṇacariyāhīti katamāhi soḷasahi ñāṇacariyāhi? | 25. “Owing to sixteen kinds of exercise of knowledge: owing to what sixteen kinds of exercise of knowledge? | |
| Aniccānupassanā ñāṇacariyā. | Contemplation of impermanence is a kind of exercise of knowledge. | |
| Dukkhā… anattā… nibbidā… virāgā… nirodhā… paṭinissaggā… vivaṭṭānupassanā ñāṇacariyā. | Contemplation of pain … Contemplation of not-self … Contemplation of dispassion … Contemplation of fading away … Contemplation of cessation … Contemplation of relinquishment … Contemplation of turning away is a kind of exercise of knowledge. | |
| Sotāpattimaggo ñāṇacariyā. | The stream-entry path is a kind of exercise of knowledge. | |
| Sotāpattiphalasamāpatti ñāṇacariyā. | The attainment of the fruition of stream-entry … | |
| Sakadāgāmimaggo - pe - arahattaphalasamāpatti ñāṇacariyā. | The once-return path … The attainment of the fruition of once-return … The non- return path … The attainment of the fruition of non-return … The Arahant path … The attainment of the fruition of Arahantship is a kind of exercise of knowledge. | |
| Imāhi soḷasahi ñāṇacariyāhi. | It is owing to these sixteen kinds of exercise of knowledge. | |
| "Navahi samādhicariyāhīti katamāhi navahi samādhicariyāhi? | 26. “Owing to nine kinds of exercise of concentration: owing to what nine kinds of exercise of concentration? | |
| Paṭhamajjhānaṃ samādhicariyā. | The first jhāna is a kind of exercise of concentration. | |
| Dutiyajjhānaṃ - pe - nevasaññānāsaññāyatanasamāpatti samādhicariyā. | The second jhāna … [The third jhāna … The fourth jhāna … Th e attainment of the base consisting of boundless space … The attainment of the base consisting of boundless consciousness … The attainment of the base consisting of nothingness … ]. The attainment of the base consisting of neither perception nor non-perception is a kind of exercise of concentration. | |
| Paṭhamajjhānapaṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca - pe - nevasaññānāsaññāyatanasamāpattiṃ paṭilābhatthāya vitakko ca vicāro ca pīti ca sukhañca cittekaggatā ca. | And the applied thought and sustained thought and happiness and bliss and unification of mind that have the purpose of attaining the first jhāna … (etc.) … And the applied thought and sustained thought and happiness and bliss and unification of mind that have the purpose of attaining the attainment of the base consisting of neither perception nor non-perception. | |
| Imāhi navahi samādhicariyāhi. | It is owing to these nine kinds of exercise of concentration.10 |
Comm. NT: 10. The nine are the four fine-material jhānas, the four immaterial jhānas, and the access concentration preceding each of the eight attainm... Все комментарии (1) |
| "Vasīti pañca vasiyo – āvajjanavasī, samāpajjanavasī, adhiṭṭhānavasī, vuṭṭhānavasī, paccavekkhaṇavasī. | 27.“Mastery: there are five kinds of mastery. There is mastery in adverting, in attaining, in resolving, in emerging, in reviewing. | |
| Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati, āvajjanāya dandhāyitattaṃ natthīti āvajjanavasī. | He adverts to the first jhāna where, when, and for as long as he wishes, he has no difficulty in adverting, thus it is mastery in adverting. | |
| Paṭhamajjhānaṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ samāpajjati, samāpajjanāya dandhāyitattaṃ natthīti samāpajjanavasī - pe - adhiṭṭhāti adhiṭṭhāne - pe - vuṭṭhāti vuṭṭhāne - pe - paccavekkhati paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. | He attains the first jhāna where, when, and for as long as he wishes, he has no difficulty in attaining, thus it is mastery in attaining. He resolves upon [the duration of] the first jhāna where, … thus it is mastery in resolving. He emerges from the first jhāna, … thus it is mastery in emerging. He reviews the first jhāna where, when, and for as long as he wishes, he has no difficulty in reviewing, thus it is mastery in reviewing. | |
| Dutiyaṃ - pe - nevasaññānāsaññāyatanasamāpattiṃ yatthicchakaṃ yadicchakaṃ yāvaticchakaṃ āvajjati - pe - paccavekkhati. | He adverts to the second jhāna … (etc.) … He reviews the attainment of the base consisting of neither perception nor non-perception where, when, and for as long as he wishes, | |
| Paccavekkhaṇāya dandhāyitattaṃ natthīti paccavekkhaṇavasī. | he has no difficulty in reviewing, thus it is mastery in reviewing. | |
| Imā pañca vasiyo"ti (paṭi. ma. 1.83). | These are the five kinds of mastery” (Paṭis I 97–100). | |
| 870.Ettha ca "soḷasahi ñāṇacariyāhī"ti ukkaṭṭhaniddeso esa. | 28.And here the words: “Owing to sixteen kinds of exercise of knowledge” state the maximum. | |
| Anāgāmino pana cuddasahi ñāṇacariyāhi hoti. | But in a non-returner the mastery is owing to fourteen kinds of exercise of knowledge. | |
| Yadi evaṃ sakadāgāmino dvādasahi sotāpannassa ca dasahi kiṃ na hotīti? | If that is so, then does it not come about also in the once-returner owing to twelve? And in the stream-enterer owing to ten? | |
| Na hoti, samādhipāribandhikassa pañca kāmaguṇikarāgassa appahīnattā. | —It does not. Because the greed based on the cords of sense desire, which is an obstacle to concentration, is unabandoned in them. | |
| Tesaṃ hi so appahīno. | It is because that is not abandoned in them | |
| Tasmā samathabalaṃ na paripuṇṇaṃ hoti, tasmiṃ aparipūre dvīhi balehi samāpajjitabbaṃ nirodhasamāpattiṃ balavekallena samāpajjituṃ na sakkonti. | that the serenity power is not perfected. Since it is not perfected they are not, owing to want of power, able to attain the attainment of cessation, which has to be attained by the two powers. | |
| Anāgāmissa pana so pahīno, tasmā esa paripuṇṇabalo hoti. | But it is abandoned in the non-returner and so his power is perfected. | |
| Paripuṇṇabalattā sakkoti. | Since his power is perfected he is able to attain it. | |
| Tenāha bhagavā – "nirodhā vuṭṭhahantassa nevasaññānāsaññāyatanakusalaṃ phalasamāpattiyā anantarapaccayena paccayo"ti (paṭṭhā. 1.1.417). | Hence the Blessed One said: “Profitable [consciousness] of the base consisting of neither perception nor non-perception in one emerging from cessation is a condition, as proximity condition, for the attainment of fruition” (Paṭṭh I 159). | |
| Idañhi paṭṭhāne mahāpakaraṇe anāgāminova nirodhā vuṭṭhānaṃ sandhāya vuttanti. | For this is said in the Great Book of the Paṭṭhāna11 with reference only to non- returners’ emerging from cessation. |
Comm. NT: 11.
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| 871.Kattha samāpajjantīti pañcavokārabhave. | 29.(iv) Where do they attain it? In the five-constituent becoming. | |
| Kasmā? | Why? | |
| Anupubbasamāpattisabbhāvato. | Because of the necessity for the succession of [all] the attainments (cf. S IV 217). | |
| Catuvokārabhave pana paṭhamajjhānādīnaṃ uppatti natthi. | But in the four-constituent becoming there is no arising of the first jhāna, etc., | |
| Tasmā na sakkā tattha samāpajjitunti. | and so it is not possible to attain it there. | |
| Keci pana "vatthussa abhāvā"ti vadanti. | But some say that is because of the lack of a physical basis [for the mind there].12 |
Comm. NT: 12.
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| 872.Kasmā samāpajjantīti saṅkhārānaṃ pavattibhede ukkaṇṭhitvā diṭṭheva dhamme acittakā hutvā "nirodhaṃ nibbānaṃ patvā sukhaṃ viharissāmā"ti samāpajjanti. | 30.(v) Why do they attain it? Being wearied by the occurrence and dissolution of formations, they attain it thinking, “Let us dwell in bliss by being without consciousness here and now and reaching the cessation that is Nibbāna.”13 |
Comm. NT: 13.
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| 873.Kathañcassā samāpajjanaṃ hotīti samathavipassanāvasena ussakkitvā katapubbakiccassa nevasaññānāsaññāyatanaṃ nirodhayato, evamassa samāpajjanaṃ hoti. | 31.(vi) How does its attainment come about? It comes about in one who performs the preparatory tasks by striving with serenity and insight and causes the cessation of [consciousness belonging to] the base consisting of neither perception nor non-perception. | |
| Yo hi samathavaseneva ussakkati, so nevasaññānāsaññāyatanasamāpattiṃ patvā tiṭṭhati. | One who strives with serenity alone reaches the base consisting of neither perception nor non-perception and remains there, | |
| Yo pana vipassanāvaseneva ussakkati, so phalasamāpattiṃ patvā tiṭṭhati. | while one who strives with insight alone reaches the attainment of fruition and remains there. | |
| Yo pana ubhayavaseneva ussakkitvā pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ nirodheti, so taṃ samāpajjatīti ayamettha saṅkhepo. | But it is one who strives with both, and after performing the preparatory tasks, causes the cessation of [consciousness belonging to] the base consisting of neither perception nor non-perception, who attains it. This is in brief. | |
| 874.Ayaṃ pana vitthāro – idha bhikkhu nirodhaṃ samāpajjitukāmo katabhattakicco sudhotahatthapādo vivitte okāse supaññattamhi āsane nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā, so paṭhamaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre aniccato dukkhato anattato vipassati. | 32.But the detail is this. When a bhikkhu who desires to attain cessation has finished all that has to do with his meal and has washed his hands and feet well, he sits down on a well-prepared seat in a secluded place. Having folded his legs crosswise, set his body erect, established mindfulness in front of him, he attains the first jhāna, and on emerging he sees the formations in it with insight as impermanent, painful, not-self. | |
| Vipassanā panesā tividhā hoti – saṅkhāraparigaṇhanakavipassanā, phalasamāpattivipassanā, nirodhasamāpattivipassanāti. | 33.This insight is threefold as insight that discerns formations, insight for the attainment of fruition, and insight for the attainment of cessation. | |
| Tattha saṅkhāraparigaṇhanakavipassanā mandā vā hotu tikkhā vā, maggassa padaṭṭhānaṃ hotiyeva. | Herein, insight that discerns formations, whether sluggish or keen, is the proximate cause only for a path. | |
| Phalasamāpattivipassanā tikkhāva vaṭṭati maggabhāvanāsadisā. | Insight for the attainment of fruition, which is only valid when keen, is similar to that for the development of a path. | |
| Nirodhasamāpattivipassanā pana nātimandanātitikkhā vaṭṭati. | Insight for the attainment of cessation is only valid when it is not over-sluggish and not over-keen. | |
| Tasmā esa nātimandāya nātitikkhāya vipassanāya te saṅkhāre vipassati. | Therefore he sees those formations with insight that is not over-sluggish and not over-keen. | |
| Tato dutiyaṃ jhānaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. | 34.After that, he attains the second jhāna, and on emerging he sees formations with insight in like manner. | |
| Tato tatiyaṃ jhānaṃ - pe - tato viññāṇañcāyatanaṃ samāpajjitvā vuṭṭhāya tattha saṅkhāre tatheva vipassati. | After that, he attains the third jhāna … (etc.) … After that, he attains the base consisting of boundless consciousness, and on emerging he sees the formations in it in like manner. | |
| Tathā ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya catubbidhaṃ pubbakiccaṃ karoti – nānābaddhaavikopanaṃ, saṅghapaṭimānanaṃ, satthupakkosanaṃ, addhānaparicchedanti. | Likewise he attains the base consisting of nothingness. On emerging from that he does the fourfold preparatory task, that is to say, about (a) non-damage to others’ property, (b) the Community’s waiting, (c) the Master’s summons, and (d) the limit of the duration. | |
| 875.Tattha nānābaddhaavikopananti yaṃ iminā bhikkhunā saddhiṃ ekābaddhaṃ na hoti, nānābaddhaṃ hutvā ṭhitaṃ pattacīvaraṃ vā mañcapīṭhaṃ vā nivāsagehaṃ vā aññaṃ vā pana kiñci parikkhārajātaṃ, taṃ yathā na vikuppati, aggiudakavātacoraundūrādīnaṃ vasena na vinassati, evaṃ adhiṭṭhātabbaṃ. | 35. (a) Herein, non-damage to others’ property refers to what the bhikkhu has about him that is not his personal property: a robe and bowl, or a bed and chair, or a living room, or any other kind of requisite kept by him but the property of various others. It should be resolved14 that such property will not be damaged, will not be destroyed by fire, water, wind, thieves, rats, and so on. |
Comm. NT: 14.
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| Tatridaṃ adhiṭṭhānavidhānaṃ "idañca idañca imasmiṃ sattāhabbhantare mā agginā jhāyatu, mā udakena vuyhatu, mā vātena viddhaṃsatu, mā corehi hariyatu, mā undūrādīhi khajjatū"ti. | Here is the form of the resolve: “During these seven days let this and this not be burnt by fire; let it not be swept off by water; let it not be spoilt by wind; let it not be stolen by thieves; let it not be devoured by rats, and so on.” | |
| Evaṃ adhiṭṭhite taṃ sattāhaṃ tassa na koci parissayo hoti. | When he has resolved in this way, they are not in danger during the seven days. | |
| Anadhiṭṭhahato pana aggiādīhi vinassati mahānāgattherassa viya. | 36.If he does not resolve in this way, they may be destroyed by fire, etc., as in the case of the Elder Mahā Nāga. | |
| Thero kira mātuupāsikāya gāmaṃ piṇḍāya pāvisi. | The elder, it seems, went for alms into the village where his mother, a lay follower, lived. | |
| Upāsikā yāguṃ datvā āsanasālāya nisīdāpesi. | She gave him rice gruel and seated him in the sitting hall. | |
| Thero nirodhaṃ samāpajjitvā nisīdi. | The elder sat down and attained cessation. | |
| Tasmiṃ nisinne āsanasālāya agginā gahitāya sesabhikkhū attano attano nisinnāsanaṃ gahetvā palāyiṃsu. | While he was sitting there the hall caught fire. The other bhikkhus each picked up their seats and fled. | |
| Gāmavāsikā sannipatitvā theraṃ disvā "alasasamaṇo"ti āhaṃsu. | The villagers gathered together, and seeing the elder, they said, “What a lazy monk! What a lazy monk!” | |
| Aggi tiṇaveṇukaṭṭhāni jhāpetvā theraṃ parikkhipitvā aṭṭhāsi. | The fire burned the grass thatch, the bamboos, and timbers, and it encircled the elder. | |
| Manussā ghaṭehi udakaṃ āharitvā nibbāpetvā chārikaṃ apanetvā paribhaṇḍaṃ katvā pupphāni vikiritvā namassamānā aṭṭhaṃsu. | People brought water and put it out. They removed the ashes, did repairs,15 scattered flowers, and then stood respectfully waiting. |
Comm. NT: 15. Paribhaṇḍa—“repair work”: this meaning is not given in PED; cf. M-a IV 157 (patching of old robes), and M-a I 291. Все комментарии (1) |
| Thero paricchinnakālavasena vuṭṭhāya te disvā "pākaṭomhi jāto"ti vehāsaṃ uppatitvā piyaṅgudīpaṃ agamāsi. | The elder emerged at the time he had determined. Seeing them, he said, “I am discovered! ,” and he rose up into the air and went to Piyaṅgu Island. | |
| Idaṃ nānābaddhaavikopanaṃ nāma. | This is “non-damage to others’ property.” | |
| Yaṃ ekābaddhaṃ hoti nivāsanapāvuraṇaṃ vā nisinnāsanaṃ vā, tattha visuṃ adhiṭṭhānakiccaṃ natthi. | 37. There is no special resolving to be done for what is his own personal property such as the inner and outer robes or the seat he is sitting on. | |
| Samāpattivaseneva naṃ rakkhati āyasmato sañjīvassa viya. | He protects all that by means of the attainment itself, like those of the venerable Sañjīva. | |
| Vuttampi cetaṃ "āyasmato sañjīvassa samādhivipphārā iddhi, āyasmato sāriputtassa samādhivipphārā iddhī"ti. | And this is said: “There was success by intervention of concentration in the venerable Sañjīva. There was success by intervention of concentration in the venerable Sāriputta” (Paṭis I 212—see XII.30). | |
| 876.Saṅghapaṭimānananti saṅghassa paṭimānanaṃ udikkhanaṃ. | 38. (b) The Community’s waiting is the Community’s expecting. | |
| Yāva eso bhikkhu āgacchati, tāva saṅghakammassa akaraṇanti attho. | The meaning is: till this bhikkhu comes there is no carrying out of acts of the Community. | |
| Ettha ca na paṭimānanaṃ etassa pubbakiccaṃ, paṭimānanāvajjanaṃ pana pubbakiccaṃ. | And here it is not the actual Community’s waiting that is the preparatory task, but the adverting to the waiting. | |
| Tasmā evaṃ āvajjitabbaṃ "sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne saṅgho uttikammādīsu kiñcideva kammaṃ kattukāmo hoti, yāva maṃ koci bhikkhu āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī"ti. | So it should be adverted to in this way: “While I am sitting for seven days in the attainment of cessation, if the Community wants to enact a resolution, etc., I shall emerge before any bhikkhu comes to summon me.” | |
| Evaṃ katvā samāpanno hi tasmiṃ samaye vuṭṭhātiyeva. | One who attains it after doing this emerges at exactly that time. | |
| Yo pana evaṃ na karoti, saṅgho ca sannipatitvā taṃ apassanto "asuko bhikkhu kuhi"nti "nirodhasamāpanno"ti vutte saṅgho kañci bhikkhuṃ peseti "gaccha naṃ saṅghassa vacanena pakkosāhī"ti. | 39.But if he does not do so, then perhaps the Community assembles, and not seeing him, it is asked, “Where is the bhikkhu so and so?” They reply, “He has attained cessation.” The Community dispatches a bhikkhu, telling him, “Go and summon him in the name of the Community.” | |
| Athassa tena bhikkhunā savanūpacāre ṭhatvā "saṅgho taṃ āvuso paṭimānetī"ti vuttamatteva vuṭṭhānaṃ hoti. | Then as soon as the bhikkhu stands within his hearing and merely says, “The Community is waiting for you, friend,” he emerges. | |
| Evaṃ garukā hi saṅghassa āṇā nāma. | Such is the importance of the Community’s order. | |
| Tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ. | So he should attain in such-wise that, by adverting to it beforehand, he emerges by himself. | |
| 877.Satthupakkosananti idhāpi satthupakkosanāvajjanameva imassa kiccaṃ. | 40.(c) The Master’s summons: here too it is the adverting to the Master’s summons that is the preparatory task. | |
| Tasmā tampi evaṃ āvajjitabbaṃ "sace mayi sattāhaṃ nirodhaṃ samāpajjitvā nisinne satthā otiṇṇavatthusmiṃ sikkhāpadaṃ vā paññapeti, tathārūpāya vā atthuppattiyā dhammaṃ deseti, yāva maṃ koci āgantvā na pakkosati, tāvadeva vuṭṭhahissāmī"ti. | So that also should be adverted to in this way: “While I am sitting for seven days in the attainment of cessation, if the Master, after examining a case, makes known a course of training, or teaches the Dhamma, the origin of which discourse is some need that has arisen,16 I shall emerge before anyone comes to summon me.” |
Comm. NT: 16. The word atthuppatti (“the origin being a need arisen”) is a technical commentarial term.
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| Evaṃ katvā nisinno hi tasmiṃ samaye vuṭṭhātiyeva. | For when he has seated himself after doing so, he emerges at exactly that time. | |
| Yo pana evaṃ na karoti, satthā ca saṅghe sannipatite taṃ apassanto "asuko bhikkhu kuhi"nti "nirodhasamāpanno"ti vutte kañci bhikkhuṃ peseti "gaccha naṃ mama vacanena pakkosā"ti. | 41.But if he does not do so, when the Community assembles, the Master, not seeing him, asks, “Where is the bhikkhu so and so?” They reply, “He has attained cessation.” Then he dispatches a bhikkhu, telling him, “Go and summon him in my name.” | |
| Athassa tena bhikkhunā savanūpacāre ṭhatvā "satthā āyasmantaṃ āmantetī"ti vuttamatteva vuṭṭhānaṃ hoti. | As soon as the bhikkhu stands within his hearing and merely says, “The Master calls the venerable one,” he emerges. | |
| Evaṃ garukaṃ hi satthupakkosanaṃ, tasmā taṃ āvajjitvā yathā sayameva vuṭṭhāti, evaṃ samāpajjitabbaṃ. | Such is the importance of the Master’s summons. So he should attain in such wise that, by adverting to it beforehand, he emerges himself. | |
| 878.Addhānaparicchedoti jīvitaddhānassa paricchedo. | 42. (d) The limit of duration is the limit of life’s duration. | |
| Iminā bhikkhunā addhānaparicchede sukusalena bhavitabbaṃ. | For this bhikkhu should be very careful to determine what the limit of his life’s duration is. | |
| Attano "āyusaṅkhārā sattāhaṃ pavattissanti na pavattissantī"ti āvajjitvāva samāpajjitabbaṃ. | He should attain only after adverting in this way: “Will my own vital formations go on occurring for seven days or will they not?” | |
| Sace hi sattāhabbhantare nirujjhanake āyusaṅkhāre anāvajjitvāva samāpajjati, nāssa nirodhasamāpatti maraṇaṃ paṭibāhituṃ sakkoti. | For if he attains it without adverting when the vital formations are due to cease within seven days, then since the attainment of cessation cannot ward off his death | |
| Antonirodhe maraṇassa natthitāya antarāva samāpattito vuṭṭhāti. | because there is no dying during cessation,17 he consequently emerges from the attainment meanwhile. |
Comm. NT: 17.
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| Tasmā etaṃ āvajjitvāva samāpajjitabbaṃ. | So he should attain only after adverting to that. | |
| Avasesaṃ hi anāvajjitumpi vaṭṭati. | For while it may be permissible to omit adverting to others, | |
| Idaṃ pana āvajjitabbamevāti vuttaṃ. | it is said that this must be adverted to. | |
| 879.So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. | 43. Now, when he has thus attained the base consisting of nothingness and emerged and done this preparatory task, he then attains the base consisting of neither perception nor non-perception. | |
| Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati. | Then after one or two turns of consciousness have passed, he becomes without consciousness, he achieves cessation. | |
| Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? | But why do consciousnesses not go on occurring in him after the two consciousnesses? | |
| Nirodhassa payogattā. | Because the effort is directed to cessation. | |
| Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti. | For this bhikkhu’s mounting through the eight attainments, coupling together the states of serenity and insight, is directed to successive cessation, not to attaining the base consisting of neither perception nor non-perception. So it is because the effort is directed to cessation that no more than the two consciousnesses occur. | |
| Yo pana bhikkhu ākiñcaññāyatanato vuṭṭhāya idaṃ pubbakiccaṃ akatvā nevasaññānāsaññāyatanaṃ samāpajjati, so parato acittako bhavituṃ na sakkoti, paṭinivattitvā puna ākiñcaññāyataneyeva patiṭṭhāti. | 44.But if a bhikkhu emerges from the base consisting of nothingness without having done this preparatory task and then attains the base consisting of neither perception nor non-perception, he is unable then to become without consciousness: he returns to the base consisting of nothingness and settles down there. | |
| Maggaṃ agatapubbapurisūpamā cettha vattabbā – | 45.And here the simile of the man and the road not previously travelled may be told. | |
| Eko kira puriso ekaṃ maggaṃ agatapubbo antarā udakakandaraṃ vā gambhīraṃ udakacikkhallaṃ atikkamitvā ṭhapitaṃ caṇḍātapasantattapāsāṇaṃ vā āgamma taṃ nivāsanapāvuraṇaṃ asaṇṭhapetvāva kandaraṃ orūḷho parikkhāratemanabhayena punadeva tīre patiṭṭhāti. | A man who had not previously travelled a certain road came to a ravine cut by water, or after crossing a deep morass he came to a rock heated by a fierce sun. Then without arranging his inner and outer garments, he descended into the ravine but came up again for fear of wetting his belongings and remained on the bank, | |
| Pāsāṇaṃ akkamitvāpi santattapādo punadeva orabhāge patiṭṭhāti. | or he walked up on to the rock but on burning his feet he returned to the near side and waited there. | |
| Tattha yathā so puriso asaṇṭhapitanivāsanapāvuraṇattā kandaraṃ otiṇṇamattova, tattapāsāṇaṃ akkantamatto eva ca paṭinivattitvā oratova patiṭṭhāti, evaṃ yogāvacaropi pubbakiccassa akatattā nevasaññānāsaññāyatanaṃ samāpannamattova paṭinivattitvā ākiñcaññāyatane patiṭṭhāti. | 46.Herein, just as the man, as soon as he had descended into the ravine, or walked up on to the hot rock, turned back and remained on the near side because he had not seen to the arrangement of his inner and outer garments, so too as soon as the meditator has attained the base consisting of neither perception nor non-perception, he turns back and remains in the base consisting of nothingness because the preparatory task has not been done. | |
| Yathā pana pubbepi taṃ maggaṃ gatapubbapuriso taṃ ṭhānaṃ āgamma ekaṃ sāṭakaṃ daḷhaṃ nivāsetvā aparaṃ hatthena gahetvā kandaraṃ uttaritvā tattapāsāṇaṃ vā akkantamattakameva karitvā parato gacchati, evamevaṃ katapubbakicco bhikkhu nevasaññānāsaññāyatanaṃ samāpajjitvāva parato acittako hutvā nirodhaṃ phusitvā viharati. | 47.Just as when a man who has travelled that road before comes to that place, he puts his inner garment on securely, and taking the other in his hand, crosses over the ravine, or so acts as to tread only lightly on the hot rock and accordingly gets to the other side, so too, when the bhikkhu does the preparatory task and then attains the base consisting of neither perception nor non-perception, then he achieves cessation, which is the other side, by becoming without consciousness. | |
| 880.Kathaṃ ṭhānanti evaṃ samāpannāya panassā kālaparicchedavasena ceva antarāāyukkhayasaṅghapaṭimānanasatthupakkosanābhāvena ca ṭhānaṃ hoti. | 48.(vii) How is it made to last? It lasts as long as the time predetermined for its duration, unless interrupted meanwhile by the exhaustion of the life span, by the waiting of the Community, or by the Master’s summons. | |
| 881.Kathaṃ vuṭṭhānanti anāgāmissa anāgāmiphaluppattiyā, arahato arahattaphaluppattiyāti evaṃ dvedhā vuṭṭhānaṃ hoti. | 49.(viii) How does the emergence from it come about? The emergence comes about in two ways thus: by means of the fruition of non-return in the case of the non- returner, or by means of the fruition of Arahantship in the case of the Arahant. | |
| 882.Vuṭṭhitassa kiṃninnaṃ cittaṃ hotīti nibbānaninnaṃ. | 50.(ix) Towards what does the mind of one who has emerged tend? It tends towards Nibbāna. | |
| Vuttaṃ hetaṃ "saññāvedayitanirodhasamāpattiyā vuṭṭhitassa kho, āvuso visākha, bhikkhuno vivekaninnaṃ cittaṃ hoti vivekapoṇaṃ vivekapabbhāra"nti (ma. ni. 1.464). | For this is said: “When a bhikkhu has emerged from the attainment of the cessation of perception and feeling, friend Visākha, his consciousness inclines to seclusion, leans to seclusion, tends to seclusion” (M I 302). | |
| 883.Matassa ca samāpannassa ca ko visesoti ayampi attho sutte vuttoyeva. | 51. (x) What is the difference between one who has attained and one who is dead? | |
| Yathāha – "yvāyaṃ, āvuso, mato kālaṅkato, tassa kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu parikkhīṇo, usmā vūpasantā, indriyāni paribhinnāni. | This is also given in a sutta, according as it is said: “When a bhikkhu is dead, friend, has completed his term, his bodily formations have ceased and are quite still, his verbal formations have ceased and are quite still, his mental formations have ceased and are quite still, his life is exhausted, his heat has subsided, and his faculties are broken up. | |
| Yo cāyaṃ bhikkhu saññāvedayitanirodhaṃ samāpanno, tassapi kāyasaṅkhārā niruddhā paṭippassaddhā, vacīsaṅkhārā… cittasaṅkhārā niruddhā paṭippassaddhā, āyu aparikkhīṇo, usmā avūpasantā, indriyāni aparibhinnānī"ti (ma. ni. 1.457). | When a bhikkhu has entered upon the cessation of perception and feeling, his bodily formations have ceased and are quite still, his verbal formations have ceased and are quite still, his mental formations have ceased and are quite still, his life is unexhausted, his heat has not subsided, his faculties are quite whole” (M I 296). | |
| 884.Nirodhasamāpatti saṅkhatātiādipucchāyaṃ pana saṅkhatātipi asaṅkhatātipi lokiyātipi lokuttarātipi na vattabbā. | 52.(xi) As to the question is the attainment of cessation formed or unformed, etc.? It is not classifiable as formed or unformed, mundane or supramundane. | |
| Kasmā? | Why? | |
| Sabhāvato natthitāya. | Because it has no individual essence. | |
| Yasmā panassā samāpajjantassa vasena samāpannā nāma hoti, tasmā nipphannāti vattuṃ vaṭṭati, no anipphannā. | But since it comes to be attained by one who attains it, it is therefore permissible to say that it is produced, not unproduced.18 |
Comm. NT: 18. The subtleties of the word nipphanna are best cleared up by quoting a paragraph from the Sammohavinodanī (Vibh-a 29):
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| Iti santaṃ samāpattiṃ, imaṃ ariyanisevitaṃ; | This too is an attainment which A Noble One may cultivate; | |
| Diṭṭheva dhamme nibbānamitisaṅkhaṃ upāgataṃ; | The peace it gives is reckoned as Nibbāna here and now. | |
| Bhāvetvā ariyaṃ paññaṃ, samāpajjanti paṇḍitā. | A wise man by developing The noble understanding can | |
| Yasmā tasmā imissāpi, samāpattisamatthatā; | With it himself endow; So this ability is called | |
| Ariyamaggesu paññāya, ānisaṃsoti vuccatīti. | A boon of understanding, too, The noble paths allow. | |
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| 885.Āhuneyyabhāvādisiddhīti na kevalañca nirodhasamāpattiyā samāpajjanasamatthatāva, ayaṃ pana āhuneyyabhāvādisiddhipi imissā lokuttarapaññābhāvanāya ānisaṃsoti veditabbo. | 53. And not only the ability to attain the attainment of cessation but also achievement of worthiness to receive gifts should be understood as a benefit of this supramundane development of understanding. | |
| Avisesena hi catubbidhāyapi etissā bhāvitattā bhāvitapañño puggalo sadevakassa lokassa āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalīkaraṇīyo anuttaraṃ puññakkhettaṃ lokassa. | 54. For, generally speaking, it is because understanding has been developed in these four ways that a person who has developed it, is fit for the gifts of the world with its deities, fit for its hospitality, fit for its offerings, and fit for its reverential salutation, and an incomparable field of merit for the world. | |
| 886.Visesato panettha paṭhamamaggapaññaṃ tāva bhāvetvā mandāya vipassanāya āgato mudindriyopi sattakkhattuparamo nāma hoti, sattasugatibhave saṃsaritvā dukkhassantaṃ karoti. | 55.But in particular, firstly, one who arrives at development of under-standing of the first path with sluggish insight and limp faculties is called, “one who will be reborn seven times at most”; he traverses the round of rebirths seven times in the happy destinies. | |
| Majjhimāya vipassanāya āgato majjhimindriyo kolaṃkolo nāma hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti. | One who arrives with medium insight and medium faculties is called, “one who goes from noble family to noble family”; with two or three rebirths in noble families he makes an end of suffering. | |
| Tikkhāya vipassanāya āgato tikkhindriyo ekabījī nāma hoti, ekaññeva mānusakaṃ bhavaṃ nibbattetvā dukkhassantaṃ karoti. | One who arrives with keen insight and keen faculties is called, “one who germinates only once”; with one rebirth in the human world he makes an end of suffering (see A I 133). | |
| 887.Dutiyamaggapaññaṃ bhāvetvā sakadāgāmī nāma hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti. | By developing understanding of the second path, he is called a once-returner. He returns once to this world and makes an end of suffering. | |
| 888.Tatiyamaggapaññaṃ bhāvetvā anāgāmī nāma hoti. | 56.By developing understanding of the third path he is called a non-returner. | |
| So indriyavemattatāvasena antarāparinibbāyī, upahaccaparinibbāyī, asaṅkhāraparinibbāyī, sasaṅkhāraparinibbāyī, uddhaṃsoto akaniṭṭhagāmīti pañcadhā. | According to the difference in his faculties he in one of five ways : he becomes “one who attains Nibbāna early in his next existence” or “one who attains Nibbāna more than half way through his next existence” or “one who attains Nibbāna without prompting” or “one who attains Nibbāna with prompting” or “one who is going upstream bound for the Highest Gods” (see D III 237). | |
| Idha vihāyaniṭṭho hoti. | completes his course after he has left this world. | |
| Tattha antarāparinibbāyīti yattha katthaci suddhāvāsabhave upapajjitvā āyuvemajjhaṃ appatvāva parinibbāyati. | 57. Herein, one who attains Nibbāna early in his next existence attains Nibbāna after reappearing anywhere in the Pure Abodes, without reaching the middle of his life span there. | |
| Upahaccaparinibbāyīti āyuvemajjhaṃ atikkamitvā parinibbāyati. | One who attains Nibbāna more than half way through his next existence attains Nibbāna after the middle of his life span there. | |
| Asaṅkhāraparinibbāyīti asaṅkhārena appayogena uparimaggaṃ nibbatteti. | One who attains Nibbāna without prompting generates the highest path without prompting, with little effort. | |
| Sasaṅkhāraparinibbāyīti sasaṅkhārena sappayogena uparimaggaṃ nibbatteti. | One who attains Nibbāna with prompting generates the highest path with prompting, with effort. | |
| Uddhaṃsoto akaniṭṭhagāmīti yatthupapanno, tato uddhaṃ yāva akaniṭṭhabhavā āruyha tattha parinibbāyati. | One who is going upstream bound for the Highest Gods passes on upwards from wherever he is reborn [in the Pure Abodes] to the Highest Gods’ becoming and attains Nibbāna there. | |
| 889.Catutthamaggapaññaṃ bhāvetvā koci saddhāvimutto hoti, koci paññāvimutto hoti, koci ubhatobhāgavimutto hoti, koci tevijjo, koci chaḷabhiñño, koci paṭisambhidappabhedappatto mahākhīṇāsavo. | 58.By developing understanding of the fourth path one becomes “liberated by faith,” another “liberated by understanding,” another “both-ways liberated,” another “one with the triple clear vision,” another “one with the six kinds of direct-knowledge,” another “one of the great ones whose cankers are destroyed who has reached the categories of discrimination.” | |
| Yaṃ sandhāya vuttaṃ "maggakkhaṇe panesa taṃ jaṭaṃ vijaṭeti nāma. | It was about one who has developed the fourth path that it was said: “But it is at the moment of the path that he is said to be disentangling that tangle: | |
| Phalakkhaṇe vijaṭitajaṭo sadevakassa lokassa aggadakkhiṇeyyo hotī"ti. | at the moment of fruition he has disentangled the tangle and is worthy of the highest offerings in the world with its deities” (I.7). | |
| Evaṃ anekānisaṃsā, ariyapaññāya bhāvanā; | 59. The noble understanding, when Developed, will these blessings win; | |
| Yasmā tasmā kareyyātha, ratiṃ tattha vicakkhaṇo. | Accordingly discerning men Rejoice exceedingly therein. | |
| 890.Ettāvatā ca – | 60.And at this point | |
| Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | “When a wise man, established well in virtue, Develops consciousness and understanding, | |
| Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭanti. – | Then as a bhikkhu ardent and sagacious, He succeeds in disentangling this tangle” (I.1), | |
| Imissā gāthāya sīlasamādhipaññāmukhena desite visuddhimagge sānisaṃsā paññābhāvanā paridīpitā hotīti. | the development of understanding with its benefits, which is shown in the Path of Purification with its headings of virtue, concentration, and understanding, in the stanza (above) has been fully illustrated. | |
| Iti sādhujanapāmojjatthāya kate visuddhimagge | in the Path of Purification composed for the purpose of gladdening good people. | |
| Paññābhāvanādhikāre | ||
| Paññābhāvanānisaṃsaniddeso nāma | called “The Description of the Benefits of Understanding” | |
| Tevīsatimo paricchedo. | The twenty-third chapter | |
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| 891.Ettāvatā ca – | ||
| "Sīle patiṭṭhāya naro sapañño, cittaṃ paññañca bhāvayaṃ; | “When a wise man, established well in virtue, Develops consciousness and understanding, | |
| Ātāpī nipako bhikkhu, so imaṃ vijaṭaye jaṭa"nti. – | Then as a bhikkhu ardent and sagacious He succeeds in disentangling this tangle” (I.1), | |
| Imaṃ gāthaṃ nikkhipitvā yadavocumha – | After we quoted this stanza (above) we then said: | |
| "Imissā dāni gāthāya, kathitāya mahesinā; | Of this same verse composed by the Great Sage. | |
| Vaṇṇayanto yathābhūtaṃ, atthaṃ sīlādibhedanaṃ. | My task is now to set out the true sense, Divided into virtue and the rest. | |
| "Sudullabhaṃ labhitvāna, pabbajjaṃ jinasāsane; | Right hard to find, — There are here in the Victor’s Dispensation Seekers gone forth from home to homelessness, | |
| Sīlādisaṅgahaṃ khemaṃ, ujuṃ maggaṃ visuddhiyā. | of the sure straight way Comprising virtue and the other two, that leads to purity | |
| "Yathābhūtaṃ ajānantā, suddhikāmāpi ye idha; | Have no right knowledge And who although desiring purity | |
| Visuddhiṃ nādhigacchanti, vāyamantāpi yogino. | Who, though they strive, here gain no purity. | |
| "Tesaṃ pāmojjakaraṇaṃ, suvisuddhavinicchayaṃ; | To them, pure in expositions, | |
| Mahāvihāravāsīnaṃ, desanānayanissitaṃ. | Relying on the teaching of the dwellers In the Great Monastery;2 let all those | |
| "Visuddhimaggaṃ bhāsissaṃ, taṃ me sakkacca bhāsato; | I shall expound the comforting Path Of Purification | |
| Visuddhikāmā sabbepi, nisāmayatha sādhavo"ti. | Good men who do desire purity Listen intently to my exposition. | |
| Svāyaṃ bhāsito hoti. | Now, at this point that has all been expounded. | |
| 892.Tattha ca – | And herein: | |
| Tesaṃ sīlādibhedānaṃ, atthānaṃ yo vinicchayo; | Of all these meanings classed as virtue and so on Now, that the exposition as set forth | |
| Pañcannampi nikāyānaṃ, vutto aṭṭhakathānaye. | Of the five Nikāyas—for this reason Stated in the commentarial system | |
| Samāharitvā taṃ sabbaṃ, yebhuyyena sanicchayo; | After collating all the expositions | |
| Sabbasaṅkaradosehi, mutto yasmā pakāsito. | Is almost free from errors and from flaws | |
| Tasmā visuddhikāmehi, suddhapaññehi yogihi; | Let meditators pure in understanding Desiring purification | |
| Visuddhimagge etasmiṃ, karaṇīyova ādaroti. | duly show Reverence for this Path of Purification. | |
| 893. | ||
| Vibhajjavādiseṭṭhānaṃ, theriyānaṃ yasassinaṃ; | A true Vibhajjavādin, who is wise, of famous elders | |
| Mahāvihāravāsīnaṃ, vaṃsajassa vibhāvino. | into the line One born, Dwelling within the Great Monastery, | |
| Bhadantasaṅghapālassa, sucisallekhavuttino; | Of the venerable Saṅghapāla, And lives in pure simplicity, devoted | |
| Vinayācārayuttassa, yuttassa paṭipattiyaṃ. | To discipline’s observance, and to practice, | |
| Khantisoraccamettādi-guṇabhūsitacetaso; | Whose mind the virtuous qualities of patience, Mildness, loving kindness, and so on, grace— | |
| Ajjhesanaṃ gahetvāna, karontena imaṃ mayā. | In doing this, accepting the suggestion | |
| Saddhammaṭṭhitikāmena, yo patto puññasañcayo; | Desiring establishment in this Good Dhamma What store of merit has been gained by me | |
| Tassa tejena sabbepi, sukhamedhantu pāṇino. | By the power of that store of merit May every being prosper happily. | |
| 894. | ||
| Visuddhimaggo eso ca, antarāyaṃ vinā idha; | And now just as the Path of Purification, Without impediment, | |
| Niṭṭhito aṭṭhapaññāsa-bhāṇavārāya pāḷiyā. | With eight and fifty recitation sections In the text, has herewith been completed | |
| Yathā tatheva lokassa, sabbe kalyāṇanissitā; | so may all those Who in the world depend on what is good | |
| Anantarāyā ijjhantu, sīghaṃ sīghaṃ manorathāti. | Glad-hearted soon succeed without delay. | |
| 895.Parama visuddha saddhā buddhi vīriya paṭimaṇḍitena sīlācārajjava maddavādiguṇasamudayasamuditena sakasamaya samayantaragahanajjhogāhaṇasamatthena paññāveyyattiyasamannāgatena tipiṭakapariyattibhede sāṭṭhakathe satthusāsane appaṭihatañāṇappabhāvena mahāveyyākaraṇena karaṇasampattijanitasukhaviniggatamadhurodāravacanalāvaṇṇayuttena yuttamuttavādinā vādīvarena mahākavinā chaḷabhiññāpaṭisambhidādi bhedaguṇapaṭimaṇḍite uttarimanussadhamme appaṭihatabuddhīnaṃ theravaṃsappadīpānaṃ therānaṃ mahāvihāravāsīnaṃ vaṃsālaṅkārabhūtena vipulavisuddhabuddhinā buddhaghosoti garūhi gahitanāmadheyyena therena mudantakhedakavattabbena kato visuddhimaggo nāma. | [POSTSCRIPT] This Path of Purification was made by the elder who is adorned with supreme and pure faith, wisdom and energy, in whom are gathered a concourse of upright, gentle, etc., qualities due to the practice of virtue, who is capable of delving into and fathoming the views of his own and others’ creeds, who is possessed of keenness of understanding, who is strong in unerring knowledge of the Master’s Dispensation as divided into three Piṭakas with their commentaries, a great expounder, gifted with sweet and noble speech that springs from the ease born of perfection of the vocal instrument, a speaker of what is appropriately said, a superlative speaker, a great poet, an ornament in the lineage of the elders who dwell in the Great Monastery, and who are shining lights in the lineage of elders with unblemished enlightenment in the superhuman states that are embellished with the special qualities of the six kinds of direct-knowledge and the categories of discrimination, who has abundant purified wit, who bears the name Buddhaghosa conferred by the venerable ones, and who should be called “of Moraṇḍaceṭaka.” | |
| 896. |
Comm. NT:
[The following verses are only in Sinhalese texts:]
By the performance of such merit
As has been gained by me through this
And any other... Все комментарии (1) |
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| Tāva tiṭṭhatu lokasmiṃ, lokanittharaṇesinaṃ; | May it continue here to show To ferry them across the worlds | |
| Dassento kulaputtānaṃ, nayaṃ sīlādisuddhiyā. | The way to purity of virtue, etc., For clansmen seeking out the means | |
| Yāva buddhoti nāmampi, suddhacittassa tādino; | Shall last that name “Enlightened One,” By which, thus purified in mind, | |
| Lokamhi lokajeṭṭhassa, pavattati mahesinoti. | For just as long as in this world Is known the Greatest Sage, World Chief. | |
| Iti sādhujanapāmojjatthāya katā visuddhimaggakathā, | The exposition of the Path of Purification Has thus been made for gladdening good people; | |
| Pāḷigaṇanāya pana sā aṭṭhapaññāsabhāṇavārā hotīti. | But this, by reckoning the Pali text, Has eight and fifty recitation sections. | |
| Visuddhimaggapakaraṇaṃ niṭṭhitaṃ. | END | |