| пали | Nyanamoli thera - english
|
Комментарии |
|
Evaṃ imināpi pañhabyākaraṇena āraddhacitto satthā uttariṃ pañhaṃ pucchati aṭṭha nāma kinti?
|
38. So the teacher, being satisfied with the answer to his question, asked the further question Eight is what?
|
|
|
Thero kiñcāpi mahāpañhabyākaraṇe aṭṭha lokadhammā vuttā, apica kho pana yesu dhammesu subhāvitacitto bhikkhu dukkhassantakaro hoti, te dassento "ariyāni aṭṭha maggaṅgānī"ti avatvā yasmā aṭṭhaṅgavinimutto maggo nāma natthi, aṭṭhaṅgamattameva tu maggo, tasmā tamatthaṃ sādhento desanāvilāsena ariyo aṭṭhaṅgiko maggoti vissajjeti.
|
39. Now although the eight worldly ideas [namely, gain, fame, censure, pleasure, and their opposites] are stated in the Principal Discourse on the Questions and Answers (A. v. 53), nevertheless the Elder replied The Noble Eightfold ( Eight-factored ) Path , showing those ideas in virtue of which a bhikkhu makes an end of suffering by maintaining them in being in his cognizance. But since there is no path apart from the eight factors, the mere eight factors being themselves the path, consequently with expertness in teaching he established that meaning when he answered as he did instead of saying ‘ the eight noble path-factors ’.
|
|
|
Bhagavatāpi cāyamattho desanānayo ca anumato eva.
|
And this meaning and this method of teaching has been confirmed by the Blessed One,
|
|
|
Yathāha –
|
according as it is said
|
|
|
"Paṇḍitā gahapatayo kajaṅgalikā bhikkhunī - pe - ahampi evameva byākareyyaṃ, yathā taṃ kajaṅgalikāya bhikkhuniyā byākata"nti (a. ni. 10.28).
|
‘ The bhikkhuni Kajangala is wise, householders,... Had you asked me the meaning of this, I should have given you the same answer as the bhikkhuni Kajangala has done ’ (A. v.58-9),
|
|
|
Tāya ca evaṃ byākataṃ –
|
it having been answered by her as follows:
|
|
|
"Aṭṭhasu, āvuso, dhammesu bhikkhu sammā subhāvitacitto - pe - dukkhassantakaro hoti.
|
' Friends, when a bhikkhu completely maintains eight ideas in being in his cognizance, ... he is one who makes an end of suffering here and now. [What eight? The Noble Eightfold Path: when a bhikkhu completely maintains these eight ideas in being in his cognizance].. he is one who makes an end of suffering here and now.
|
|
|
'Aṭṭha pañhā, aṭṭha uddesā, aṭṭha veyyākaraṇānī'ti iti yaṃ taṃ vuttaṃ bhagavatā, idametaṃ paṭicca vutta"nti (a. ni. 10.28).
|
So it was with reference to this that it was said by the Blessed One: Eight questions, eight indications, eight answers ’ (A. v. 57).
|
|
|
Evamayaṃ attho ca desanānayo ca bhagavatā anumato evāti veditabbo.
|
That is how this meaning should be understood to have been confirmed by the Blessed One.
|
|
|
Tattha ariyoti nibbānatthikehi abhigantabbo, apica ārakā kilesehi vattanato, ariyabhāvakaraṇato, ariyaphalapaṭilābhato cāpi ariyoti veditabbo.
|
40. Herein, ‘noble ’ (ariya) means ' to be relied on 26 by those seeking extinction ’ ( nibbana ). Furthermore, ‘ noble ’ (ariya) can be understood as c occurrence remote ( araka ) from defilements ’ (see MA. i, 21), as ' reason for nobleness ’, and as ‘ obtainment of the noble fruitions'.
|
|
|
Aṭṭha aṅgāni assāti aṭṭhaṅgiko.
|
It (the path) has eight factors, thus it is ‘ eightfold ’ ( ' eight-factored ’);
|
|
|
Svāyaṃ caturaṅgikā viya senā, pañcaṅgikaṃ viya ca tūriyaṃ aṅgavinibbhogena anupalabbhasabhāvato aṅgamattamevāti veditabbo.
|
and it must be understood as simply the factors themselves because it has no individual essence 27 apprehend- able by any attempt at analysing it out apart from its factors, as is likewise the case with the £ four-factored army ’ or the £ five- factored music'.
|
|
|
Maggati iminā nibbānaṃ, sayaṃ vā maggati, kilese mārento vā gacchatīti maggo.
|
Extinction is traced ( maggati ) by it, or it itself is traced, or it goes killing (marento gacchati) defilements, thus it is the path (magga).
|
|
|
Evamaṭṭhappabhedañcimaṃ aṭṭhaṅgikaṃ maggaṃ bhāvento bhikkhu avijjaṃ bhindati, vijjaṃ uppādeti, nibbānaṃ sacchikaroti, tena diṭṭheva dhamme dukkhassantakaro hotīti vuccati.
|
41. A bhikkhu who maintains in being this eight-factored path classed thus as eightfold lances ignorance, produces true knowledge, and realizes extinction, and hence he is one who makes an end of suffering here and now.
|
|
|
Vuttañhetaṃ –
|
And this is said:
|
|
|
"Seyyathāpi, bhikkhave, sālisūkaṃ vā yavasūkaṃ vā sammā paṇihitaṃ hatthena vā pādena vā akkantaṃ hatthaṃ vā pādaṃ vā bhecchati, lohitaṃ vā uppādessatīti ṭhānametaṃ vijjati.
|
' Bhikkhus, just as, if a rightly disposed rice-awn or wheat-awn is pressed upon by the hand or the foot, it is possible that the hand or foot will be lanced and blood will be produced
|
|
|
Taṃ kissa hetu?
|
—Why is that?
|
|
|
Sammā paṇihitattā, bhikkhave, sūkassa, evameva kho, bhikkhave, so vata bhikkhu sammā paṇihitāya diṭṭhiyā sammā paṇihitāya maggabhāvanāya avijjaṃ bhecchati, vijjaṃ uppādessati, nibbānaṃ sacchikarissatīti ṭhānametaṃ vijjatī"ti (a. ni. 1.42).
|
Because the awn was rightly disposed—, so too, bhikkhus, with rightly disposed view, with rightly disposed maintenance of the path in being, it is possible that a bhikkhu will lance ignorance, produce true knowledge, and realize extinction ’ (S. v. 10-1—48-9; cf. A. i. 8).
|
|